. |
. |
Paṭisambhidāmagga |
The Path of Discrimination |
1 Mahāvagga |
great chapter |
1.0 Mātikā |
1.0. Schedule |
Namo tassa Bhagavato Arahato Sammāsambuddhassa. |
Namo tassa bhagavato arahato sammāsambuddhassa |
| [Knowledge Shared By Disciples] | |
Sotāvadhāne paññā sutamaye ñāṇaṁ. |
I. Understanding of applying the ear is knowledge of what consists in the heard (learnt) |
Sutvāna saṁvare paññā sīlamaye ñāṇaṁ. |
II. Understanding of restraint after hearing (learning) is knowledge of what consists in virtue |
Saṁvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṁ. |
III. Understanding of concentrating after restraining is knowledge of what consists in the development of concentration |
Paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
IV. Understanding of embracing conditions is knowledge of the causal relationship of ideas |
Atītānāgatapaccuppannānaṁ dhammānaṁ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. |
V. Understanding of defining past, future and present ideas, after generalization, is knowledge of comprehension |
Paccuppannānaṁ dhammānaṁ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṁ. |
VI. Understanding of contemplating presently-arisen ideas' change is knowledge of contemplation of rise and fall |
Ārammaṇaṁ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṁ. |
VII. Understanding of contemplating dissolution after reflecting on an object is knowledge of insight |
Bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. |
VIII. Understanding of appearance as terror is knowledge of danger |
Muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. |
IX. Understanding of desire for deliverance, of reflexion, and of composure, is knowledge of the kinds of equanimity about formations |
Bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṁ. |
X. Understanding of emergence and turning away from the external is change-of-lineage knowledge |
Dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ. |
XI. Understanding of emergence and turning away from both [the external and internal] is knowledge of the path |
Payogappaṭippassaddhi paññā phale ñāṇaṁ. |
XII. Understanding of tranquillization of the tasks is knowledge of fruition |
Chinnavaṭumānupassane paññā vimuttiñāṇaṁ. |
XIII. Understanding of contemplating what is cut off is knowledge of deliverance |
Tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṁ. |
XIV. Understanding of insight into ideas then arrived at is knowledge of reviewing |
Ajjhattavavatthāne paññā vatthunānatte ñāṇaṁ. |
XV. Understanding of defining internally is knowledge of difference in the physical basis |
Bahiddhāvavatthāne paññā gocaranānatte ñāṇaṁ. |
XVI. Understanding of defining externally is knowledge of difference in the domains [of the physical bases] |
Cariyāvavatthāne paññā cariyānānatte ñāṇaṁ. |
XVII. Understanding of defining behaviour is knowledge of difference in behaviour [of consciousness] |
Catudhammavavatthāne paññā bhūminānatte ñāṇaṁ. |
XVIII. Understanding of defining four ideas is knowledge of difference in plane |
Navadhammavavatthāne paññā dhammanānatte ñāṇaṁ. |
XIX. Understanding of defining nine ideas is knowledge of difference in idea |
Abhiññāpaññā ñātaṭṭhe ñāṇaṁ. |
XX. Understanding as direct knowledge is knowledge of the meaning of what-is-known |
Pariññāpaññā tīraṇaṭṭhe ñāṇaṁ. |
XXI. Understanding as full understanding is knowledge of the meaning of judgment (investigation) |
Pahāne paññā pariccāgaṭṭhe ñāṇaṁ. |
XXII. Understanding as abandoning is knowledge in the sense of giving up |
Bhāvanāpaññā ekarasaṭṭhe ñāṇaṁ. |
XXIII. Understanding as developing is knowledge in the sense of single function (taste) |
Sacchikiriyāpaññā phassanaṭṭhe ñāṇaṁ. |
XXIV. Understanding as realizing is knowledge in the sense of sounding |
Atthanānatte paññā atthapaṭisambhide ñāṇaṁ. |
XXV. Understanding of difference in meaning is knowledge of discrimination of meaning |
Dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ. |
XXVI. Understanding of difference in ideas is knowledge of discrimination of ideas |
Niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ. |
XXVII. Understanding of difference in language is knowledge of discrimination of language |
Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ. |
XXVIII. Understanding of difference in perspicuity is knowledge of discrimination of perspicuity |
Vihāranānatte paññā vihāraṭṭhe ñāṇaṁ. |
XXIX. Understanding of difference in abiding is knowledge of the meaning of abiding |
Samāpattinānatte paññā samāpattaṭṭhe ñāṇaṁ. |
XXX. Understanding of difference in attainment is knowledge of the meaning of attainment |
Vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṁ. |
XXXI. Understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment |
Avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṁ. |
XXXII. Understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate [result] |
Dassanādhipateyyaṁ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṁ. |
XXXIII. Understanding as predominance of seeing, and as achievement of a peaceful abiding, and as resoluteness on the sublime goal, is knowledge of abiding without conflict |
Dvīhi balehi samannāgatattā tayo ca saṅkhārānaṁ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṁ. |
XXXIV. Understanding as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation |
Sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṁ. |
XXXV. Understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment |
Sabbadhammānaṁ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṁ. |
XXXVI. Understanding of the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headedness |
Puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṁ. |
XXXVII. Understanding of separation, of difference and unity, and of termination of fires, is knowledge of effacement |
Asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. |
XXXVIII. Understanding of the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy |
Nānādhammappakāsanatā paññā atthasandassane ñāṇaṁ. |
XXXIX. Understanding of explaining different ideas is knowledge of demonstrating meanings |
Sabbadhammānaṁ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṁ. |
XL. Understanding of penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing |
Viditattā paññā khantiñāṇaṁ. |
XLI. Understanding due to what is recognized is knowledge as choice |
Phuṭṭhattā paññā pariyogāhaṇe ñāṇaṁ. |
XLII. Understanding due to what is touched is knowledge of fathoming |
Samodahane paññā padesavihāre ñāṇaṁ. |
XLIII. Understanding of combination is knowledge of abiding in [the reviewing of ideas as] parts |
Adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. |
XLIV. Understanding due to what is given predominance is knowledge of turning away through perception |
Nānatte paññā cetovivaṭṭe ñāṇaṁ. |
XLV. Understanding of difference is knowledge of turning away by the will |
Adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṁ. |
XLVI. Understanding of establishing is knowledge of the turning away of cognizance |
Suññate paññā ñāṇavivaṭṭe ñāṇaṁ. |
XLVII. Understanding of voidness is knowledge of the turning away of knowledge |
Vosagge paññā vimokkhavivaṭṭe ñāṇaṁ. |
XLVIII. Understanding of relinquishment is knowledge of turning away by liberation |
Tathaṭṭhe paññā saccavivaṭṭe ñāṇaṁ. |
XLIX. Understanding of the meaning of suchness is knowledge of turning away in the actualities |
Kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṁ. |
L. Understanding of the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers) |
Vitakkavipphāravasena nānattekattasaddanimittānaṁ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṁ. |
LI. Understanding of fathoming sound signs in their difference and unity is knowledge of purification of the ear principle |
Tiṇṇannaṁ cittānaṁ vipphārattā indriyānaṁ pasādavasena nānattekattaviññāṇacariyā pariyogāhaṇe paññā cetopariyañāṇaṁ. |
LII. Understanding of fathoming behaviour of consciousness in its difference and unity by means of confidence [and non-confidence] in the [six] faculties due to intervention by three types of cognizances is knowledge of penetration of wills (hearts) |
Paccayappavattānaṁ dhammānaṁ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṁ. |
LIII. Understanding of fathoming ideas conditionally-arisen through intervention of difference and unity in action is knowledge of recollection of past life |
Obhāsavasena nānattekattarūpanimittānaṁ dassanaṭṭhe paññā dibbacakkhuñāṇaṁ. |
LIV. Understanding of seeing the meaning as signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye |
Catusaṭṭhiyā ākārehi tiṇṇannaṁ indriyānaṁ vasibhāvatā paññā āsavānaṁ khaye ñāṇaṁ. |
LV. Understanding as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers |
Pariññaṭṭhe paññā dukkhe ñāṇaṁ. |
LVI. Understanding of the meaning of full understanding is knowledge of suffering |
Pahānaṭṭhe paññā samudaye ñāṇaṁ. |
LVII. Understanding of the meaning of abandoning is knowledge of origin |
Sacchikiriyaṭṭhe paññā nirodhe ñāṇaṁ. |
LVIII. Understanding of the meaning of realizing is knowledge of cessation |
Bhāvanaṭṭhe paññā magge ñāṇaṁ. |
LIX. Understanding of the meaning of developing is knowledge of the path |
Dukkhe ñāṇaṁ. |
LX. Knowledge of suffering |
Dukkhasamudaye ñāṇaṁ. |
LXI. Knowledge of the origin of suffering |
Dukkhanirodhe ñāṇaṁ. |
LXII. Knowledge of the cessation of suffering |
Dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. |
LXIII. Knowledge of the way leading to the cessation of suffering |
Atthapaṭisambhide ñāṇaṁ. |
LXIV. Knowledge of discrimination of meaning |
Dhammapaṭisambhide ñāṇaṁ. |
LXV. Knowledge of discrimination of ideas |
Niruttipaṭisambhide ñāṇaṁ. |
LXVI. Knowledge of discrimination of language |
Paṭibhānapaṭisambhide ñāṇaṁ. |
LXVII. Knowledge of discrimination of perspicuity |
| [Knowledge Not Shared By Disciples] | |
Indriyaparopariyattañāṇaṁ. |
LXVIII. Knowledge of penetration of others' faculties |
Sattānaṁ āsayānusaye ñāṇaṁ. |
LXIX. Knowledge of beings' biasses and underlying tendencies |
Yamakapāṭihīre ñāṇaṁ. |
LXX. Knowledge of the Twin Metamorphosis (Marvel) |
Mahākaruṇāsamāpattiyā ñāṇaṁ. |
LXXI. Knowledge of the Great Compassion |
Sabbaññutaññāṇaṁ. |
LXXII. Omniscient Knowledge |
Anāvaraṇañāṇaṁ. |
LXXIII. Unobstructed Knowledge |
Imāni tesattati ñāṇāni. Imesaṁ tesattatiyā ñāṇānaṁ sattasaṭṭhi ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi. |
These are 73 kinds of knowledge. Of these 73 kinds of knowledge, 67 are shared by disciples and 6 are not shared by disciples. |
Mātikā niṭṭhitā. |
End of Schedule |
Paṭisambhidāmagga |
The Path of Discrimination |
1 Mahāvagga |
great chapter |
1.1. Ñāṇakathā |
1.1. Treatise on Knowledge |
1.1.1. Sutamayañāṇaniddesa |
I. Learning |
Kathaṁ sotāvadhāne paññā sutamaye ñāṇaṁ? |
1. How is it that understanding of applying the ear is knowledge of what consists in the heard (learnt)? |
| Summary | |
“Ime dhammā abhiññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas are to be directly known. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt). |
“Ime dhammā pariññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas are to be fully understood. Understanding … |
“Ime dhammā pahātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas are to be abandoned. Understanding … |
“Ime dhammā bhāvetabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas are to be developed. Understanding … |
“Ime dhammā sacchikātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas are to be realized. Understanding … |
“Ime dhammā hānabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas partake of diminution. Understanding … |
“Ime dhammā ṭhitibhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas partake of stagnation. Understanding … |
“Ime dhammā visesabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas partake of distinction. Understanding … |
“Ime dhammā nibbedhabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: These ideas partake of penetration. Understanding … |
“Sabbe saṅkhārā aniccā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: All formations are impermanent. Understanding … |
“Sabbe saṅkhārā dukkhā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: All formations are painful. Understanding … |
“Sabbe dhammā anattā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: All ideas are not self. Understanding … |
“Idaṁ dukkhaṁ ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: This is the noble actuality of suffering. Understanding … |
“Idaṁ dukkhasamudayaṁ ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: This is the noble actuality of the origin of suffering. Understanding … |
“Idaṁ dukkhanirodhaṁ ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: This is the noble actuality of the cessation of suffering. Understanding … |
“Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
The ear is applied thus: This is the noble actuality of the way leading to the cessation of suffering. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt). |
| Section i | |
Kathaṁ “ime dhammā abhiññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? |
2. How is it that understanding of applying the ear thus “These ideas are to be directly known” is knowledge of what consists in the heard (learnt)? |
| Ten Propositions | |
Eko dhammo abhiññeyyo—sabbe sattā āhāraṭṭhitikā. |
3. One idea to be directly known: All beings are maintained by nutriment |
Dve dhammā abhiññeyyā—dve dhātuyo. |
Two ideas to be directly known: Two principles [the formed and unformed]. |
Tayo dhammā abhiññeyyā—tisso dhātuyo. |
Three ideas to be directly known: Three principles [those of sense-desire, of the material, and of the immaterial]. |
Cattāro dhammā abhiññeyyā—cattāri ariyasaccāni. |
Four ideas to be directly known: The four noble actualities. |
Pañca dhammā abhiññeyyā—pañca vimuttāyatanāni. |
Five ideas to be directly known: Five bases for deliverance . |
Cha dhammā abhiññeyyā—cha anuttariyāni. |
Six ideas to be directly known: Six unsurpassables. |
Satta dhammā abhiññeyyā—satta niddasavatthūni. |
Seven ideas to be directly known: Seven grounds for commendation. |
Aṭṭha dhammā abhiññeyyā—aṭṭha abhibhāyatanāni. |
Eight ideas to be directly known: Eight bases of mastery. |
Nava dhammā abhiññeyyā—nava anupubbavihārā. |
Nine ideas to be directly known: Nine successive abidings. |
Dasa dhammā abhiññeyyā—dasa nijjaravatthūni. [10] |
Ten ideas to be directly known: Ten grounds for decay. |
| All | |
“Sabbaṁ, bhikkhave, abhiññeyyaṁ. Kiñca, bhikkhave, sabbaṁ abhiññeyyaṁ? Cakkhu, bhikkhave, abhiññeyyaṁ; rūpā abhiññeyyā; cakkhuviññāṇaṁ abhiññeyyaṁ; cakkhusamphasso abhiññeyyo; yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi abhiññeyyaṁ. Sotaṁ abhiññeyyaṁ; saddā abhiññeyyā … ghānaṁ abhiññeyyaṁ; gandhā abhiññeyyā … jivhā abhiññeyyā; rasā abhiññeyyā … kāyo abhiññeyyo; phoṭṭhabbā abhiññeyyā … mano abhiññeyyo; dhammā abhiññeyyā; manoviññāṇaṁ abhiññeyyaṁ, manosamphasso abhiññeyyo; yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi abhiññeyyaṁ”. [30] |
4. “Bhikkhus, all is to be directly known. And what is all that is to be directly known? Eye is to be directly known, visible objects are to be directly known, eye consciousness is to be directly known, eye contact is to be directly known, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be directly known. Ear is to be directly known, sounds … Nose is to be directly known, odours … Tongue is to be directly known, flavours … Body is to be directly known, tangible objects … Mind is to be directly known, ideas are to be directly known, mind consciousness is to be directly known, mind contact is to be directly known, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be directly known”. |
| 201 Ideas | |
Rūpaṁ abhiññeyyaṁ; vedanā abhiññeyyā; saññā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṁ abhiññeyyaṁ. [5] |
5. 1–5. Materiality is to be directly known. Feeling … Perception … Formations … Consciousness is to be directly known. |
Cakkhu abhiññeyyaṁ; sotaṁ abhiññeyyaṁ; ghānaṁ abhiññeyyaṁ; jivhā abhiññeyyā; kāyo abhiññeyyo; mano abhiññeyyo. |
6–11. Eye is to be directly known. Ear … Nose … Tongue … Body … Mind is to be directly known. |
Rūpā abhiññeyyā; saddā abhiññeyyā; gandhā abhiññeyyā; rasā abhiññeyyā; phoṭṭhabbā abhiññeyyā; dhammā abhiññeyyā. |
12–17. Visible objects are to be directly known. Sounds … Odours … Flavours … Tangible Objects … Ideas … |
Cakkhuviññāṇaṁ abhiññeyyaṁ; sotaviññāṇaṁ abhiññeyyaṁ; ghānaviññāṇaṁ abhiññeyyaṁ; jivhāviññāṇaṁ abhiññeyyaṁ; kāyaviññāṇaṁ abhiññeyyaṁ; manoviññāṇaṁ abhiññeyyaṁ. |
18–23. Eye consciousness is to be directly known. Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness … |
Cakkhusamphasso abhiññeyyo; sotasamphasso abhiññeyyo; ghānasamphasso abhiññeyyo; jivhāsamphasso abhiññeyyo; kāyasamphasso abhiññeyyo; manosamphasso abhiññeyyo; |
24–29. Eye contact is to be directly known. Ear contact … Nose contact … Tongue contact … Body contact … Mind contact … |
cakkhusamphassajā vedanā abhiññeyyā; sotasamphassajā vedanā abhiññeyyā; ghānasamphassajā vedanā abhiññeyyā; jivhāsamphassajā vedanā abhiññeyyā; kāyasamphassajā vedanā abhiññeyyā; manosamphassajā vedanā abhiññeyyā. |
30–35. Eye-contact-born feeling is to be directly known. Ear-contact-born feeling … Nose-contact-born feeling … Tongue-contact-born feeling … Body-contact-born feeling … Mind-contact-born feeling … |
Rūpasaññā abhiññeyyā; saddasaññā abhiññeyyā; gandhasaññā abhiññeyyā; rasasaññā abhiññeyyā; phoṭṭhabbasaññā abhiññeyyā; dhammasaññā abhiññeyyā. |
36–41. Perception of visible objects is to be directly known. Perception of sounds … Perception of odours … Perception of flavours … Perception of tangible objects … Perception of ideas … |
Rūpasañcetanā abhiññeyyā; saddasañcetanā abhiññeyyā; gandhasañcetanā abhiññeyyā; rasasañcetanā abhiññeyyā; phoṭṭhabbasañcetanā abhiññeyyā; dhammasañcetanā abhiññeyyā. |
42–47. Volition about visible objects is to be directly known. Volition about sounds … Volition about odours … Volition about flavours … Volition about tangible objects … Volition about ideas … |
Rūpataṇhā abhiññeyyā; saddataṇhā abhiññeyyā; gandhataṇhā abhiññeyyā; rasataṇhā abhiññeyyā; phoṭṭhabbataṇhā abhiññeyyā; dhammataṇhā abhiññeyyā. |
48–53. Craving for visible objects is to be directly known. Craving for sounds … Craving for odours … Craving for flavours … Craving for tangible objects … Craving for ideas … |
Rūpavitakko abhiññeyyo; saddavitakko abhiññeyyo; gandhavitakko abhiññeyyo; rasavitakko abhiññeyyo; phoṭṭhabbavitakko abhiññeyyo; dhammavitakko abhiññeyyo. |
54–59. Applied-thought about visible objects is to be directly known. Applied-thought about sounds … Applied-thought about odours … Applied-thought about flavours … Applied-thought about tangible objects … Applied-thought about ideas … |
Rūpavicāro abhiññeyyo; saddavicāro abhiññeyyo; gandhavicāro abhiññeyyo; rasavicāro abhiññeyyo; phoṭṭhabbavicāro abhiññeyyo; dhammavicāro abhiññeyyo. [60] |
60–65. Sustained-thought about visible objects is to be directly known. Sustained-thought about sounds … Sustained-thought about odours … Sustained-thought about flavours … Sustained-thought about tangible objects … Sustained-thought about ideas … |
Pathavīdhātu abhiññeyyā; āpodhātu abhiññeyyā; tejodhātu abhiññeyyā; vāyodhātu abhiññeyyā; ākāsadhātu abhiññeyyā; viññāṇadhātu abhiññeyyā. [6] |
66–71. The earth principle is to be directly known. The water principle … The fire principle … The air principle … The space principle … The consciousness principle … |
Pathavīkasiṇaṁ abhiññeyyaṁ; āpokasiṇaṁ abhiññeyyaṁ; tejokasiṇaṁ abhiññeyyaṁ; vāyokasiṇaṁ abhiññeyyaṁ; nīlakasiṇaṁ abhiññeyyaṁ; pītakasiṇaṁ abhiññeyyaṁ; lohitakasiṇaṁ abhiññeyyaṁ; odātakasiṇaṁ abhiññeyyaṁ; ākāsakasiṇaṁ abhiññeyyaṁ; viññāṇakasiṇaṁ abhiññeyyaṁ. [10] |
72–81. The earth kasina is to be directly known. The water kasina … The fire kasina … The air kasina … The blue kasina … The yellow kasina … The red kasina … The white kasina … The space kasina … The consciousness kasina … |
Kesā abhiññeyyā; lomā abhiññeyyā; nakhā abhiññeyyā; dantā abhiññeyyā; taco abhiññeyyo, maṁsaṁ abhiññeyyaṁ; nhārū abhiññeyyā; aṭṭhī abhiññeyyā; aṭṭhimiñjā abhiññeyyā; vakkaṁ abhiññeyyaṁ; hadayaṁ abhiññeyyaṁ; yakanaṁ abhiññeyyaṁ; kilomakaṁ abhiññeyyaṁ; pihakaṁ abhiññeyyaṁ; papphāsaṁ abhiññeyyaṁ; antaṁ abhiññeyyaṁ antaguṇaṁ abhiññeyyaṁ; udariyaṁ abhiññeyyaṁ; karīsaṁ abhiññeyyaṁ; pittaṁ abhiññeyyaṁ; semhaṁ abhiññeyyaṁ; pubbo abhiññeyyo; lohitaṁ abhiññeyyaṁ; sedo abhiññeyyo; medo abhiññeyyo; assu abhiññeyyaṁ; vasā abhiññeyyā; kheḷo abhiññeyyo; siṅghāṇikā abhiññeyyā; lasikā abhiññeyyā; muttaṁ abhiññeyyaṁ; matthaluṅgaṁ abhiññeyyaṁ. [32] |
82–113. Head hairs are to be directly known. Body hairs … Teeth … Nails … Skin … Flesh … Sinews … Bones … Marrow … Kidney … Heart … Liver … Midriff … Spleen … Lights … Bowels … Entrails … Gorge … Dung … Bile … Phlegm … Pus … Blood … Sweat … Fat … Tears … Grease … Spittle … Snot … Oil-of-the joints … Urine … Brain … |
Cakkhāyatanaṁ abhiññeyyaṁ; rūpāyatanaṁ abhiññeyyaṁ. Sotāyatanaṁ abhiññeyyaṁ; saddāyatanaṁ abhiññeyyaṁ. Ghānāyatanaṁ abhiññeyyaṁ; gandhāyatanaṁ abhiññeyyaṁ. Jivhāyatanaṁ abhiññeyyaṁ; rasāyatanaṁ abhiññeyyaṁ. Kāyāyatanaṁ abhiññeyyaṁ; phoṭṭhabbāyatanaṁ abhiññeyyaṁ. Manāyatanaṁ abhiññeyyaṁ; dhammāyatanaṁ abhiññeyyaṁ. [12] |
114–125. The eye base is to be directly known. The visible-object base … The ear base … The sound base … The nose base … The odour base … The tongue base … The flavour base … The body base … The tangible-object base … The mind base … The idea base … |
Cakkhudhātu abhiññeyyā; rūpadhātu abhiññeyyā; cakkhuviññāṇadhātu abhiññeyyā. Sotadhātu abhiññeyyā; saddadhātu abhiññeyyā; sotaviññāṇadhātu abhiññeyyā. Ghānadhātu abhiññeyyā; gandhadhātu abhiññeyyā; ghānaviññāṇadhātu abhiññeyyā. Jivhādhātu abhiññeyyā; rasadhātu abhiññeyyā; jivhāviññāṇadhātu abhiññeyyā. Kāyadhātu abhiññeyyā; phoṭṭhabbadhātu abhiññeyyā; kāyaviññāṇadhātu abhiññeyyā. Manodhātu abhiññeyyā; dhammadhātu abhiññeyyā; manoviññāṇadhātu abhiññeyyā. [18] |
126–143. The eye principle is to be directly known. The visible-object principle … the eye-consciousness principle … the ear principle … the sound principle … the ear-consciousness principle … the nose principle … The odour principle … The nose-consciousness principle … The tongue principle … The flavour principle … The tongue-consciousness principle … The body principle … the tangible-object principle … The body-consciousness principle … The mind principle … The idea principle … The mind-consciousness principle … |
Cakkhundriyaṁ abhiññeyyaṁ; sotindriyaṁ abhiññeyyaṁ; ghānindriyaṁ abhiññeyyaṁ; jivhindriyaṁ abhiññeyyaṁ; kāyindriyaṁ abhiññeyyaṁ; manindriyaṁ abhiññeyyaṁ; jīvitindriyaṁ abhiññeyyaṁ; itthindriyaṁ abhiññeyyaṁ; purisindriyaṁ abhiññeyyaṁ; sukhindriyaṁ abhiññeyyaṁ; dukkhindriyaṁ abhiññeyyaṁ; somanassindriyaṁ abhiññeyyaṁ; domanassindriyaṁ abhiññeyyaṁ; upekkhindriyaṁ abhiññeyyaṁ; saddhindriyaṁ abhiññeyyaṁ; vīriyindriyaṁ abhiññeyyaṁ; satindriyaṁ abhiññeyyaṁ; samādhindriyaṁ abhiññeyyaṁ; paññindriyaṁ abhiññeyyaṁ; anaññātaññassāmītindriyaṁ abhiññeyyaṁ; aññindriyaṁ abhiññeyyaṁ; aññātāvindriyaṁ abhiññeyyaṁ. [22] |
144–165. The eye faculty is to be directly known. The ear faculty … The nose faculty … The tongue faculty … The body faculty … The mind faculty … The life faculty … The femininity faculty … The masculinity faculty … The [bodily] pleasure faculty … The [bodily] pain faculty … The [mental] joy faculty … The [mental] grief faculty … The equanimity faculty … The faith faculty … The energy faculty … The mindfulness faculty … The concentration faculty … The understanding faculty … The I-shall-come-to-know-the-unknown faculty … The final-knowledge faculty … The final-knower faculty … |
Kāmadhātu abhiññeyyā; rūpadhātu abhiññeyyā; arūpadhātu abhiññeyyā. Kāmabhavo abhiññeyyo; rūpabhavo abhiññeyyo; arūpabhavo abhiññeyyo. Saññābhavo abhiññeyyo; asaññābhavo abhiññeyyo; nevasaññānāsaññābhavo abhiññeyyo. Ekavokārabhavo abhiññeyyo; catuvokārabhavo abhiññeyyo; pañcavokārabhavo abhiññeyyo. [12] |
166–168. The sensual desire principle is to be directly known. The material principle … The immaterial principle … |
Paṭhamaṁ jhānaṁ abhiññeyyaṁ; dutiyaṁ jhānaṁ abhiññeyyaṁ; tatiyaṁ jhānaṁ abhiññeyyaṁ; catutthaṁ jhānaṁ abhiññeyyaṁ. Mettācetovimutti abhiññeyyā; karuṇācetovimutti abhiññeyyā; muditācetovimutti abhiññeyyā; upekkhācetovimutti abhiññeyyā. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā. [12] |
169–177. Sensual desire being is to be directly known. Material being … Immaterial being … Percipient being … Non-percipient being … Neither-percipient-nor-non-percipient being … One-constituent being … Four-constituent being … Five-constituent being … |
Avijjā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṁ abhiññeyyaṁ; nāmarūpaṁ abhiññeyyaṁ; saḷāyatanaṁ abhiññeyyaṁ; phasso abhiññeyyo; vedanā abhiññeyyā; taṇhā abhiññeyyā; upādānaṁ abhiññeyyaṁ; bhavo abhiññeyyo; jāti abhiññeyyā; jarāmaraṇaṁ abhiññeyyaṁ. [12] |
178–181. The first jhana is to be directly known. The second jhana … The third jhana … The fourth jhana … |
Dukkhaṁ abhiññeyyaṁ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā. Rūpaṁ abhiññeyyaṁ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā. Vedanā abhiññeyyā …pe… saññā abhiññeyyā …pe… saṅkhārā abhiññeyyā …pe… viññāṇaṁ abhiññeyyaṁ. Cakkhu abhiññeyyaṁ …pe… jarāmaraṇaṁ abhiññeyyaṁ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā. [808] |
182–185. The heart(will)-deliverance of loving kindness is to be directly known … The heart-deliverance of compassion … The heart-deliverance of sympathetic gladness … The heart-deliverance of equanimity … |
Dukkhassa pariññaṭṭho abhiññeyyo; dukkhasamudayassa pahānaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Rūpassa pariññaṭṭho abhiññeyyo; rūpasamudayassa pahānaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa … cakkhussa …pe… jarāmaraṇassa pariññaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. [808] |
186–189. The attainment of the base consisting of boundless space is to be directly known. The attainment of the base consisting of boundless consciousness … The base consisting of nothingness … The base consisting of neither perception nor non-perception … |
Dukkhassa pariññāpaṭivedhaṭṭho abhiññeyyo; dukkhasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Rūpassa pariññāpaṭivedhaṭṭho abhiññeyyo; rūpasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa … cakkhussa …pe… jarāmaraṇassa pariññāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. [808] |
190–201. Ignorance is to be directly known. Formations … Consciousness … Mentality-materiality … The sixfold Base … Contact … Feeling … Craving … Clinging … Being … Birth … Ageing-and-death is to be directly known. |
| The Four Actualities | |
Dukkhaṁ abhiññeyyaṁ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhassa samudayanirodho abhiññeyyo; dukkhassa chandarāganirodho abhiññeyyo; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṁ abhiññeyyaṁ. |
6. Suffering is to be directly known. The origin of suffering … The cessation of suffering … The way leading to the cessation of suffering is to be directly known. |
Rūpaṁ abhiññeyyaṁ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpassa samudayanirodho abhiññeyyo; rūpassa chandarāganirodho abhiññeyyo; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṁ abhiññeyyaṁ. Vedanā abhiññeyyā …pe… saññā abhiññeyyā … saṅkhārā abhiññeyyā … viññāṇaṁ abhiññeyyaṁ … cakkhu abhiññeyyaṁ …pe… jarāmaraṇaṁ abhiññeyyaṁ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇassa samudayanirodho abhiññeyyo; jarāmaraṇassa chandarāganirodho abhiññeyyo; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṁ abhiññeyyaṁ. [1616] |
7. 1. a–d. Materiality is to be directly known. The origin of materiality … The cessation of materiality … the way leading to the cessation of materiality … [and so on in the four instances a–d. with each of the rest of the 201 ideas listed in § 5 up to] … 201. a–d. Ageing-and-death is to be directly known. The origin of ageing-and-death … The cessation of ageing-and-death … The way leading to the cessation of ageing-and-death is to be directly known. |
Dukkhaṁ abhiññeyyaṁ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṁ abhiññeyyaṁ. |
8. The meaning of fully understanding suffering is to be directly known. The meaning of abandoning the origin of suffering … The meaning of realizing the cessation of suffering … The meaning of developing the way leading to the cessation of suffering is to be directly known. |
Rūpaṁ abhiññeyyaṁ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṁ abhiññeyyaṁ. Vedanā abhiññeyyā …pe… saññā abhiññeyyā … saṅkhārā abhiññeyyā … viññāṇaṁ abhiññeyyaṁ … cakkhu abhiññeyyaṁ …pe… jarāmaraṇaṁ abhiññeyyaṁ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṁ abhiññeyyaṁ. [1414] |
9. 1. a–d. The meaning of fully understanding materiality is to be directly known. The meaning of abandoning the origin of materiality … The meaning of realizing the cessation of materiality … The meaning of developing the way leading to the cessation of materiality … [and so on in the four instances a–d. with each of the rest of the 201 ideas listed in § 5 up to] … 201. a–d. The meaning of fully understanding ageing-and-death is to be directly known. The meaning of abandoning the origin of ageing-and-death … The meaning of realizing the cessation of ageing-and-death … The meaning of developing the way leading to the cessation of ageing-and-death is to be directly known. |
Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā. Rūpe aniccānupassanā abhiññeyyā; rūpe dukkhānupassanā abhiññeyyā; rūpe anattānupassanā abhiññeyyā; rūpe nibbidānupassanā abhiññeyyā; rūpe virāgānupassanā abhiññeyyā; rūpe nirodhānupassanā abhiññeyyā; rūpe paṭinissaggānupassanā abhiññeyyā. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanā abhiññeyyā; jarāmaraṇe dukkhānupassanā abhiññeyyā; jarāmaraṇe anattānupassanā abhiññeyyā; jarāmaraṇe nibbidānupassanā abhiññeyyā; jarāmaraṇe virāgānupassanā abhiññeyyā; jarāmaraṇe nirodhānupassanā abhiññeyyā; jarāmaraṇe paṭinissaggānupassanā abhiññeyyā. [1414] |
10. The meaning of penetration as the full understanding of suffering is to be directly known. The meaning of penetration as the abandoning of the origin of suffering … The meaning of penetration as the realizing of the cessation of suffering … The meaning of penetration as the developing of the way leading to the cessation of suffering is to be directly known. |
Uppādo abhiññeyyo; pavattaṁ abhiññeyyaṁ; nimittaṁ abhiññeyyaṁ; āyūhanā abhiññeyyā; paṭisandhi abhiññeyyā; gati abhiññeyyā; nibbatti abhiññeyyā; upapatti abhiññeyyā; jāti abhiññeyyā; jarā abhiññeyyā; byādhi abhiññeyyo, maraṇaṁ abhiññeyyaṁ; soko abhiññeyyo; paridevo abhiññeyyo; upāyāso abhiññeyyo. [15] |
11. 1. a–d. The meaning of penetration as the full understanding of materiality is to be directly known. The meaning of penetration as the abandoning of the origin of materiality … The meaning of penetration as the realizing of the cessation of materiality … The meaning of penetration as the developing of the way leading to the cessation of materiality … [and so on in the four instances a–d. with each of the 201 ideas listed in § 5 up to] … |
Anuppādo abhiññeyyo; appavattaṁ abhiññeyyaṁ; animittaṁ abhiññeyyaṁ; anāyūhanā abhiññeyyā; appaṭisandhi abhiññeyyā; agati abhiññeyyā; anibbatti abhiññeyyā; anupapatti abhiññeyyā; ajāti abhiññeyyā; ajarā abhiññeyyā; abyādhi abhiññeyyo; amataṁ abhiññeyyaṁ; asoko abhiññeyyo; aparidevo abhiññeyyo; anupāyāso abhiññeyyo. [15] |
The meaning of penetration as the full understanding of ageing-and-death is to be directly known. The meaning of penetration as the abandoning of the origin of ageing-and-death … The meaning of penetration as the realizing of the cessation of ageing-and-death … The meaning of penetration as the developing of the way leading to the cessation of ageing-and-death is to be directly known. |
Uppādo abhiññeyyo; anuppādo abhiññeyyo; pavattaṁ abhiññeyyaṁ; appavattaṁ abhiññeyyaṁ. Nimittaṁ abhiññeyyaṁ; animittaṁ abhiññeyyaṁ. Āyūhanā abhiññeyyā; anāyūhanā abhiññeyyā. Paṭisandhi abhiññeyyā; appaṭisandhi abhiññeyyā. Gati abhiññeyyā; agati abhiññeyyā. Nibbatti abhiññeyyā; anibbatti abhiññeyyā. Upapatti abhiññeyyā; anupapatti abhiññeyyā. Jāti abhiññeyyā; ajāti abhiññeyyā. Jarā abhiññeyyā; ajarā abhiññeyyā. Byādhi abhiññeyyo; abyādhi abhiññeyyo. Maraṇaṁ abhiññeyyaṁ; amataṁ abhiññeyyaṁ. Soko abhiññeyyo; asoko abhiññeyyo. Paridevo abhiññeyyo; aparidevo abhiññeyyo. Upāyāso abhiññeyyo; anupāyāso abhiññeyyo. [30] |
12. Suffering is to be directly known. The origin of suffering … The cessation of suffering … The cessation of the origin of suffering … The cessation of zeal and greed for suffering … The attraction in suffering … The danger in suffering … The escape from suffering is to be directly known. |
Uppādo dukkhanti abhiññeyyaṁ. Pavattaṁ dukkhanti abhiññeyyaṁ. Nimittaṁ dukkhanti abhiññeyyaṁ. Āyūhanā dukkhanti abhiññeyyaṁ. Paṭisandhi dukkhanti abhiññeyyaṁ. Gati dukkhanti abhiññeyyaṁ. Nibbatti dukkhanti abhiññeyyaṁ. Upapatti dukkhanti abhiññeyyaṁ. Jāti dukkhanti abhiññeyyaṁ. Jarā dukkhanti abhiññeyyaṁ. Byādhi dukkhanti abhiññeyyaṁ. Maraṇaṁ dukkhanti abhiññeyyaṁ. Soko dukkhanti abhiññeyyaṁ. Paridevo dukkhanti abhiññeyyaṁ. Upāyāso dukkhanti abhiññeyyaṁ. [15] |
13. 1. a–h. Materiality is to be directly known. The origin of materiality … The cessation of materiality … The cessation of the origin of materiality … The cessation of zeal and greed for materiality … The attraction in materiality … The danger in materiality … The escape from materiality … [and so on in the eight instances a–h. with each of the 201 ideas listed in § 5 up to] … 201. a–h. Ageing-and-death is to be directly known. The origin of ageing-and-death … The cessation of ageing-and-death … The cessation of the origin of ageing-and-death … The cessation of zeal and greed for ageing-and-death … The attraction in ageing-and-death … The danger in ageing-and-death … The escape from ageing-and-death is to be directly known. |
Anuppādo sukhanti abhiññeyyaṁ. Appavattaṁ sukhanti abhiññeyyaṁ. Animittaṁ sukhanti abhiññeyyaṁ. Anāyūhanā sukhanti abhiññeyyaṁ. Appaṭisandhi sukhanti abhiññeyyaṁ. Agati sukhanti abhiññeyyaṁ. Anibbatti sukhanti abhiññeyyaṁ. Anupapatti sukhanti abhiññeyyaṁ. Ajāti sukhanti abhiññeyyaṁ. Ajarā sukhanti abhiññeyyaṁ. Abyādhi sukhanti abhiññeyyaṁ. Amataṁ sukhanti abhiññeyyaṁ. Asoko sukhanti abhiññeyyaṁ. Aparidevo sukhanti abhiññeyyaṁ. Anupāyāso sukhanti abhiññeyyaṁ. [15] |
14. Suffering is to be directly known. The origin of suffering … The cessation of suffering … The way leading to the cessation of suffering … The attraction in suffering … The danger in suffering … The escape from suffering is to be directly known. |
Uppādo dukkhaṁ, anuppādo sukhanti abhiññeyyaṁ. Pavattaṁ dukkhaṁ, appavattaṁ sukhanti abhiññeyyaṁ. Nimittaṁ dukkhaṁ, animittaṁ sukhanti abhiññeyyaṁ. Āyūhanā dukkhaṁ, anāyūhanā sukhanti abhiññeyyaṁ. Paṭisandhi dukkhaṁ, appaṭisandhi sukhanti abhiññeyyaṁ. Gati dukkhaṁ, agati sukhanti abhiññeyyaṁ. Nibbatti dukkhaṁ, anibbatti sukhanti abhiññeyyaṁ. Upapatti dukkhaṁ, anupapatti sukhanti abhiññeyyaṁ. Jāti dukkhaṁ, ajāti sukhanti abhiññeyyaṁ. Jarā dukkhaṁ, ajarā sukhanti abhiññeyyaṁ. Byādhi dukkhaṁ, abyādhi sukhanti abhiññeyyaṁ. Maraṇaṁ dukkhaṁ, amataṁ sukhanti abhiññeyyaṁ. Soko dukkhaṁ, asoko sukhanti abhiññeyyaṁ. Paridevo dukkhaṁ, aparidevo sukhanti abhiññeyyaṁ. Upāyāso dukkhaṁ, anupāyāso sukhanti abhiññeyyaṁ. [30] |
15. 1. a–g. Materiality is to be directly known. The origin of materiality … The cessation of materiality … The way leading to the cessation of materiality … The attraction in materiality … The danger in materiality … The escape from materiality … [and so on in the seven instances a–g. with each of the 201 ideas listed in § 5 up to] … 201. a–g. Ageing-and-death is to be directly known. The origin of ageing-and-death … The cessation of ageing-and-death … The way leading to the cessation of ageing-and-death … The attraction in ageing-and-death … The danger in ageing-and-death … The escape from ageing-and-death is to be directly known. |
Uppādo bhayanti abhiññeyyaṁ. Pavattaṁ bhayanti abhiññeyyaṁ. Nimittaṁ bhayanti abhiññeyyaṁ. Āyūhanā bhayanti abhiññeyyaṁ. Paṭisandhi bhayanti abhiññeyyaṁ. Gati bhayanti abhiññeyyaṁ. Nibbatti bhayanti abhiññeyyaṁ. Upapatti bhayanti abhiññeyyaṁ. Jāti bhayanti abhiññeyyaṁ. Jarā bhayanti abhiññeyyaṁ. Byādhi bhayanti abhiññeyyaṁ. Maraṇaṁ bhayanti abhiññeyyaṁ. Soko bhayanti abhiññeyyaṁ. Paridevo bhayanti abhiññeyyaṁ. Upāyāso bhayanti abhiññeyyaṁ. [15] |
The Seven Contemplations |
| 16. Contemplation of impermanence is to be directly known. Contemplation of pain … Contemplation of not self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment is to be directly known. | |
Anuppādo khemanti abhiññeyyaṁ. Appavattaṁ khemanti abhiññeyyaṁ. Animittaṁ khemanti abhiññeyyaṁ. Anāyūhanā khemanti abhiññeyyaṁ. Appaṭisandhi khemanti abhiññeyyaṁ. Agati khemanti abhiññeyyaṁ. Anibbatti khemanti abhiññeyyaṁ. Anupapatti khemanti abhiññeyyaṁ. Ajāti khemanti abhiññeyyaṁ. Ajarā khemanti abhiññeyyaṁ. Abyādhi khemanti abhiññeyyaṁ. Amataṁ khemanti abhiññeyyaṁ. Asoko khemanti abhiññeyyaṁ. Aparidevo khemanti abhiññeyyaṁ. Anupāyāso khemanti abhiññeyyaṁ. [15] |
|
| 17. 1. a–g. Contemplation of impermanence in the case of materiality is to be directly known. Contemplation of pain in the case of materiality … Contemplation of not self in the case of materiality … Contemplation of dispassion in the case of materiality … Contemplation of fading away in the case of materiality … Contemplation of cessation in the case of materiality … Contemplation of relinquishment in the case of materiality … [and so on in the seven instances a–g. with each of the rest of the 201 ideas listed in § 5 up to] … 201. a–g. Contemplation of impermanence in the case of ageing-and-death is to be directly known. Contemplation of pain in the case of ageing-and-death … Contemplation of not self in the case of ageing-and-death … Contemplation of dispassion in the case of ageing-and-death … Contemplation of fading away in the case of ageing-and-death … Contemplation of cessation in the case of ageing-and-death … Contemplation of relinquishment in the case of ageing-and-death is to be directly known. | |
Uppādo bhayaṁ, anuppādo khemanti abhiññeyyaṁ. Pavattaṁ bhayaṁ, appavattaṁ khemanti abhiññeyyaṁ. Nimittaṁ bhayaṁ, animittaṁ khemanti abhiññeyyaṁ. Āyūhanā bhayaṁ, anāyūhanā khemanti abhiññeyyaṁ. Paṭisandhi bhayaṁ, appaṭisandhi khemanti abhiññeyyaṁ. Gati bhayaṁ, agati khemanti abhiññeyyaṁ. Nibbatti bhayaṁ, anibbatti khemanti abhiññeyyaṁ. Upapatti bhayaṁ, anupapatti khemanti abhiññeyyaṁ. Jāti bhayaṁ, ajāti khemanti abhiññeyyaṁ. Jarā bhayaṁ, ajarā khemanti abhiññeyyaṁ. Byādhi bhayaṁ, abyādhi khemanti abhiññeyyaṁ. Maraṇaṁ bhayaṁ, amataṁ khemanti abhiññeyyaṁ. Soko bhayaṁ, asoko khemanti abhiññeyyaṁ. Paridevo bhayaṁ, aparidevo khemanti abhiññeyyaṁ. Upāyāso bhayaṁ, anupāyāso khemanti abhiññeyyaṁ. [30] |
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| 15 Essentials of Being | |
Uppādo sāmisanti abhiññeyyaṁ. Pavattaṁ sāmisanti abhiññeyyaṁ. Nimittaṁ sāmisanti abhiññeyyaṁ. Āyūhanā sāmisanti abhiññeyyaṁ. Paṭisandhi sāmisanti abhiññeyyaṁ. Gati sāmisanti abhiññeyyaṁ. Nibbatti sāmisanti abhiññeyyaṁ. Upapatti sāmisanti abhiññeyyaṁ. Jāti sāmisanti abhiññeyyaṁ. Jarā sāmisanti abhiññeyyaṁ. Byādhi sāmisanti abhiññeyyaṁ. Maraṇaṁ sāmisanti abhiññeyyaṁ. Soko sāmisanti abhiññeyyaṁ. Paridevo sāmisanti abhiññeyyaṁ. Upāyāso sāmisanti abhiññeyyaṁ. [15] |
18 |
Anuppādo nirāmisanti abhiññeyyaṁ. Appavattaṁ nirāmisanti abhiññeyyaṁ. Animittaṁ nirāmisanti abhiññeyyaṁ. Anāyūhanā nirāmisanti abhiññeyyaṁ. Appaṭisandhi nirāmisanti abhiññeyyaṁ. Agati nirāmisanti abhiññeyyaṁ. Anibbatti nirāmisanti abhiññeyyaṁ. Anupapatti nirāmisanti abhiññeyyaṁ. Ajāti nirāmisanti abhiññeyyaṁ. Ajarā nirāmisanti abhiññeyyaṁ. Abyādhi nirāmisanti abhiññeyyaṁ. Amataṁ nirāmisanti abhiññeyyaṁ. Asoko nirāmisanti abhiññeyyaṁ. Aparidevo nirāmisanti abhiññeyyaṁ. Anupāyāso nirāmisanti abhiññeyyaṁ. [15] |
Arising is to be directly known. |
| Occurrence is to be directly known. | |
Uppādo sāmisaṁ, anuppādo nirāmisanti abhiññeyyaṁ. Pavattaṁ sāmisaṁ, appavattaṁ nirāmisanti abhiññeyyaṁ. Nimittaṁ sāmisaṁ, animittaṁ nirāmisanti abhiññeyyaṁ. Āyūhanā sāmisaṁ, anāyūhanā nirāmisanti abhiññeyyaṁ. Paṭisandhi sāmisaṁ, appaṭisandhi nirāmisanti abhiññeyyaṁ. Gati sāmisaṁ, agati nirāmisanti abhiññeyyaṁ. Nibbatti sāmisaṁ, anibbatti nirāmisanti abhiññeyyaṁ. Upapatti sāmisaṁ, anupapatti nirāmisanti abhiññeyyaṁ. Jāti sāmisaṁ, ajāti nirāmisanti abhiññeyyaṁ. Jarā sāmisaṁ, ajarā nirāmisanti abhiññeyyaṁ. Byādhi sāmisaṁ, abyādhi nirāmisanti abhiññeyyaṁ. Maraṇaṁ sāmisaṁ, amataṁ nirāmisanti abhiññeyyaṁ. Soko sāmisaṁ, asoko nirāmisanti abhiññeyyaṁ. Paridevo sāmisaṁ, aparidevo nirāmisanti abhiññeyyaṁ. Upāyāso sāmisaṁ, anupāyāso nirāmisanti abhiññeyyaṁ. [30] |
The sign [of a formation] is to be directly known. |
| Accumulation [of kamma] is to be directly known. | |
Uppādo saṅkhārāti abhiññeyyaṁ. Pavattaṁ saṅkhārāti abhiññeyyaṁ. Nimittaṁ saṅkhārāti abhiññeyyaṁ. Āyūhanā saṅkhārāti abhiññeyyaṁ. Paṭisandhi saṅkhārāti abhiññeyyaṁ. Gati saṅkhārāti abhiññeyyaṁ. Nibbatti saṅkhārāti abhiññeyyaṁ. Upapatti saṅkhārāti abhiññeyyaṁ. Jāti saṅkhārāti abhiññeyyaṁ. Jarā saṅkhārāti abhiññeyyaṁ. Byādhi saṅkhārāti abhiññeyyaṁ. Maraṇaṁ saṅkhārāti abhiññeyyaṁ. Soko saṅkhārāti abhiññeyyaṁ. Paridevo saṅkhārāti abhiññeyyaṁ. Upāyāso saṅkhārāti abhiññeyyaṁ. [15] |
Rebirth-linking is to be directly known. |
| Destination [on rebirth] is to be directly known. | |
Anuppādo nibbānanti abhiññeyyaṁ. Appavattaṁ nibbānanti abhiññeyyaṁ. Animittaṁ nibbānanti abhiññeyyaṁ. Anāyūhanā nibbānanti abhiññeyyaṁ. Appaṭisandhi nibbānanti abhiññeyyaṁ. Agati nibbānanti abhiññeyyaṁ. Anibbatti nibbānanti abhiññeyyaṁ. Anupapatti nibbānanti abhiññeyyaṁ. Ajāti nibbānanti abhiññeyyaṁ. Ajaraṁ nibbānanti abhiññeyyaṁ. Abyādhi nibbānanti abhiññeyyaṁ. Amataṁ nibbānanti abhiññeyyaṁ. Asoko nibbānanti abhiññeyyaṁ. Aparidevo nibbānanti abhiññeyyaṁ. Anupāyāso nibbānanti abhiññeyyaṁ. [15] |
Generation [of aggregates] is to be directly known. |
| Realising is to be directly known. | |
Uppādo saṅkhārā, anuppādo nibbānanti abhiññeyyaṁ. Pavattaṁ saṅkhārā, appavattaṁ nibbānanti abhiññeyyaṁ. Nimittaṁ saṅkhārā, animittaṁ nibbānanti abhiññeyyaṁ. Āyūhanā saṅkhārā, anāyūhanā nibbānanti abhiññeyyaṁ. Paṭisandhi saṅkhārā, appaṭisandhi nibbānanti abhiññeyyaṁ. Gati saṅkhārā, agati nibbānanti abhiññeyyaṁ. Nibbatti saṅkhārā, anibbatti nibbānanti abhiññeyyaṁ. Upapatti saṅkhārā, anupapatti nibbānanti abhiññeyyaṁ. Jāti saṅkhārā, ajāti nibbānanti abhiññeyyaṁ. Jarā saṅkhārā, ajarā nibbānanti abhiññeyyaṁ. Byādhi saṅkhārā, abyādhi nibbānanti abhiññeyyaṁ. Maraṇaṁ saṅkhārā, amataṁ nibbānanti abhiññeyyaṁ. Soko saṅkhārā, asoko nibbānanti abhiññeyyaṁ. Paridevo saṅkhārā, aparidevo nibbānanti abhiññeyyaṁ. Upāyāso saṅkhārā, anupāyāso nibbānanti abhiññeyyaṁ. [30] |
Birth is to be directly known. |
| Ageing is to be directly known. | |
Paṭhamabhāṇavāro. |
Sickness is to be directly known. |
| Death is to be directly known. | |
Pariggahaṭṭho abhiññeyyo; parivāraṭṭho abhiññeyyo; paripūraṭṭho abhiññeyyo; ekaggaṭṭho abhiññeyyo; avikkhepaṭṭho abhiññeyyo; paggahaṭṭho abhiññeyyo; avisāraṭṭho abhiññeyyo; anāvilaṭṭho abhiññeyyo; aniñjanaṭṭho abhiññeyyo; ekattupaṭṭhānavasena cittassa ṭhitaṭṭho abhiññeyyo; ārammaṇaṭṭho abhiññeyyo; gocaraṭṭho abhiññeyyo; pahānaṭṭho abhiññeyyo; pariccāgaṭṭho abhiññeyyo; vuṭṭhānaṭṭho abhiññeyyo; vivaṭṭanaṭṭho abhiññeyyo; santaṭṭho abhiññeyyo; paṇītaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; anāsavaṭṭho abhiññeyyo; taraṇaṭṭho abhiññeyyo; animittaṭṭho abhiññeyyo; appaṇihitaṭṭho abhiññeyyo; suññataṭṭho abhiññeyyo; ekarasaṭṭho abhiññeyyo; anativattanaṭṭho abhiññeyyo; yuganaddhaṭṭho abhiññeyyo; niyyānaṭṭho abhiññeyyo; hetuṭṭho abhiññeyyo; dassanaṭṭho abhiññeyyo; ādhipateyyaṭṭho abhiññeyyo. [31] |
Sorrow is to be directly known. |
| Lamentation is to be directly known. | |
Samathassa avikkhepaṭṭho abhiññeyyo; vipassanāya anupassanaṭṭho abhiññeyyo; samathavipassanānaṁ ekarasaṭṭho abhiññeyyo; yuganaddhassa anativattanaṭṭho abhiññeyyo. [4] |
Despair is to be directly known. |
| Non-arising … | |
Sikkhāya samādānaṭṭho abhiññeyyo; ārammaṇassa gocaraṭṭho abhiññeyyo; līnassa cittassa paggahaṭṭho abhiññeyyo; uddhatassa cittassa niggahaṭṭho abhiññeyyo; ubhovisuddhānaṁ ajjhupekkhanaṭṭho abhiññeyyo; visesādhigamaṭṭho abhiññeyyo; uttari paṭivedhaṭṭho abhiññeyyo; saccābhisamayaṭṭho abhiññeyyo; nirodhe patiṭṭhāpakaṭṭho abhiññeyyo. [9] |
Non-occurrence … |
| Non-sign … | |
Saddhindriyassa adhimokkhaṭṭho abhiññeyyo; vīriyindriyassa paggahaṭṭho abhiññeyyo; satindriyassa upaṭṭhānaṭṭho abhiññeyyo; samādhindriyassa avikkhepaṭṭho abhiññeyyo; paññindriyassa dassanaṭṭho abhiññeyyo. [5] |
Non-accumulation … |
| Non-rebirth-linking … | |
Saddhābalassa assaddhiye akampiyaṭṭho abhiññeyyo; vīriyabalassa kosajje akampiyaṭṭho abhiññeyyo; satibalassa pamāde akampiyaṭṭho abhiññeyyo; samādhibalassa uddhacce akampiyaṭṭho abhiññeyyo; paññābalassa avijjāya akampiyaṭṭho abhiññeyyo. [5] |
Non-destination … |
| Non-generation … | |
Satisambojjhaṅgassa upaṭṭhānaṭṭho abhiññeyyo; dhammavicayasambojjhaṅgassa pavicayaṭṭho abhiññeyyo; vīriyasambojjhaṅgassa paggahaṭṭho abhiññeyyo; pītisambojjhaṅgassa pharaṇaṭṭho abhiññeyyo; passaddhisambojjhaṅgassa upasamaṭṭho abhiññeyyo; samādhisambojjhaṅgassa avikkhepaṭṭho abhiññeyyo; upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭho abhiññeyyo. [7] |
Non-rearising … |
| Non-birth … | |
Sammādiṭṭhiyā dassanaṭṭho abhiññeyyo; sammāsaṅkappassa abhiniropanaṭṭho abhiññeyyo; sammāvācāya pariggahaṭṭho abhiññeyyo; sammākammantassa samuṭṭhānaṭṭho abhiññeyyo; sammāājīvassa vodānaṭṭho abhiññeyyo; sammāvāyāmassa paggahaṭṭho abhiññeyyo; sammāsatiyā upaṭṭhānaṭṭho abhiññeyyo; sammāsamādhissa avikkhepaṭṭho abhiññeyyo. [8] |
Non-ageing … |
| Non-sickness … | |
Indriyānaṁ ādhipateyyaṭṭho abhiññeyyo; balānaṁ akampiyaṭṭho abhiññeyyo; bojjhaṅgānaṁ niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; satipaṭṭhānānaṁ upaṭṭhānaṭṭho abhiññeyyo; sammappadhānānaṁ padahanaṭṭho abhiññeyyo; iddhipādānaṁ ijjhanaṭṭho abhiññeyyo; saccānaṁ tathaṭṭho abhiññeyyo; payogānaṁ paṭippassaddhaṭṭho abhiññeyyo; phalānaṁ sacchikiriyaṭṭho abhiññeyyo. [10] |
Non-death … |
| Non-sorrow … | |
Vitakkassa abhiniropanaṭṭho abhiññeyyo; vicārassa upavicāraṭṭho abhiññeyyo; pītiyā pharaṇaṭṭho abhiññeyyo; sukhassa abhisandanaṭṭho abhiññeyyo. Cittassa ekaggaṭṭho abhiññeyyo. [50] |
Non-lamentation … |
| Non-despair is to be directly known. | |
Āvajjanaṭṭho abhiññeyyo; vijānanaṭṭho abhiññeyyo; pajānanaṭṭho abhiññeyyo; sañjānanaṭṭho abhiññeyyo; ekodaṭṭho abhiññeyyo. Abhiññāya ñātaṭṭho abhiññeyyo; pariññāya tīraṇaṭṭho abhiññeyyo; pahānassa pariccāgaṭṭho abhiññeyyo; bhāvanāya ekarasaṭṭho abhiññeyyo; sacchikiriyāya phassanaṭṭho abhiññeyyo; khandhānaṁ khandhaṭṭho abhiññeyyo; dhātūnaṁ dhātuṭṭho abhiññeyyo; āyatanānaṁ āyatanaṭṭho abhiññeyyo; saṅkhatānaṁ saṅkhataṭṭho abhiññeyyo; asaṅkhatassa asaṅkhataṭṭho abhiññeyyo. [15] |
Arising is to be directly known. Non-arising is to be directly known. |
| Occurrence … Non-occurrence … | |
Cittaṭṭho abhiññeyyo; cittānantariyaṭṭho abhiññeyyo; cittassa vuṭṭhānaṭṭho abhiññeyyo; cittassa vivaṭṭanaṭṭho abhiññeyyo; cittassa hetuṭṭho abhiññeyyo; cittassa paccayaṭṭho abhiññeyyo; cittassa vatthuṭṭho abhiññeyyo; cittassa bhūmaṭṭho abhiññeyyo; cittassa ārammaṇaṭṭho abhiññeyyo; cittassa gocaraṭṭho abhiññeyyo; cittassa cariyaṭṭho abhiññeyyo; cittassa gataṭṭho abhiññeyyo; cittassa abhinīhāraṭṭho abhiññeyyo; cittassa niyyānaṭṭho abhiññeyyo; cittassa nissaraṇaṭṭho abhiññeyyo. [15] |
The sign … Non-sign … |
| Accumulation … Non-accumulation … | |
Ekatte āvajjanaṭṭho abhiññeyyo; ekatte vijānanaṭṭho abhiññeyyo; ekatte pajānanaṭṭho abhiññeyyo; ekatte sañjānanaṭṭho abhiññeyyo; ekatte ekodaṭṭho abhiññeyyo; (…) ekatte pakkhandanaṭṭho abhiññeyyo; ekatte pasīdanaṭṭho abhiññeyyo; ekatte santiṭṭhanaṭṭho abhiññeyyo; ekatte vimuccanaṭṭho abhiññeyyo; ekatte “etaṁ santan”ti passanaṭṭho abhiññeyyo; ekatte yānīkataṭṭho abhiññeyyo; ekatte vatthukataṭṭho abhiññeyyo; ekatte anuṭṭhitaṭṭho abhiññeyyo; ekatte paricitaṭṭho abhiññeyyo; ekatte susamāraddhaṭṭho abhiññeyyo; ekatte pariggahaṭṭho abhiññeyyo; ekatte parivāraṭṭho abhiññeyyo; ekatte paripūraṭṭho abhiññeyyo; ekatte samodhānaṭṭho abhiññeyyo; ekatte adhiṭṭhānaṭṭho abhiññeyyo; ekatte āsevanaṭṭho abhiññeyyo; ekatte bhāvanaṭṭho abhiññeyyo; ekatte bahulīkammaṭṭho abhiññeyyo; ekatte susamuggataṭṭho abhiññeyyo; ekatte suvimuttaṭṭho abhiññeyyo; ekatte bujjhanaṭṭho abhiññeyyo; ekatte anubujjhanaṭṭho abhiññeyyo; ekatte paṭibujjhanaṭṭho abhiññeyyo; ekatte sambujjhanaṭṭho abhiññeyyo; ekatte bodhanaṭṭho abhiññeyyo; ekatte anubodhanaṭṭho abhiññeyyo; ekatte paṭibodhanaṭṭho abhiññeyyo; ekatte sambodhanaṭṭho abhiññeyyo; ekatte bodhipakkhiyaṭṭho abhiññeyyo; ekatte anubodhipakkhiyaṭṭho abhiññeyyo; ekatte paṭibodhipakkhiyaṭṭho abhiññeyyo; ekatte sambodhipakkhiyaṭṭho abhiññeyyo; ekatte jotanaṭṭho abhiññeyyo; ekatte ujjotanaṭṭho abhiññeyyo; ekatte anujotanaṭṭho abhiññeyyo; ekatte paṭijotanaṭṭho abhiññeyyo; ekatte sañjotanaṭṭho abhiññeyyo. [42] |
Rebirth-linking … Non-rebirth-linking … |
| Destination … Non-destination … | |
Patāpanaṭṭho abhiññeyyo; virocanaṭṭho abhiññeyyo; kilesānaṁ santāpanaṭṭho abhiññeyyo; amalaṭṭho abhiññeyyo; vimalaṭṭho abhiññeyyo; nimmalaṭṭho abhiññeyyo; samaṭṭho abhiññeyyo; samayaṭṭho abhiññeyyo; vivekaṭṭho abhiññeyyo; vivekacariyaṭṭho abhiññeyyo; virāgaṭṭho abhiññeyyo; virāgacariyaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo; nirodhacariyaṭṭho abhiññeyyo; vosaggaṭṭho abhiññeyyo; vosaggacariyaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; vimutticariyaṭṭho abhiññeyyo. [18] |
Generation … Non-generation … |
| Rearising … Non-rearising … | |
Chandaṭṭho abhiññeyyo; chandassa mūlaṭṭho abhiññeyyo; chandassa pādaṭṭho abhiññeyyo; chandassa padhānaṭṭho abhiññeyyo; chandassa ijjhanaṭṭho abhiññeyyo; chandassa adhimokkhaṭṭho abhiññeyyo; chandassa paggahaṭṭho abhiññeyyo; chandassa upaṭṭhānaṭṭho abhiññeyyo; chandassa avikkhepaṭṭho abhiññeyyo; chandassa dassanaṭṭho abhiññeyyo. [10] |
Birth … Non-birth … |
| Ageing … Non-ageing … | |
Vīriyaṭṭho abhiññeyyo; vīriyassa mūlaṭṭho abhiññeyyo; vīriyassa pādaṭṭho abhiññeyyo; vīriyassa padhānaṭṭho abhiññeyyo; vīriyassa ijjhanaṭṭho abhiññeyyo; vīriyassa adhimokkhaṭṭho abhiññeyyo; vīriyassa paggahaṭṭho abhiññeyyo; vīriyassa upaṭṭhānaṭṭho abhiññeyyo; vīriyassa avikkhepaṭṭho abhiññeyyo; vīriyassa dassanaṭṭho abhiññeyyo. [10] |
Sickness … Non-sickness … |
| Death … Non-death … | |
Cittaṭṭho abhiññeyyo; cittassa mūlaṭṭho abhiññeyyo; cittassa pādaṭṭho abhiññeyyo; cittassa padhānaṭṭho abhiññeyyo; cittassa ijjhanaṭṭho abhiññeyyo; cittassa adhimokkhaṭṭho abhiññeyyo; cittassa paggahaṭṭho abhiññeyyo; cittassa upaṭṭhānaṭṭho abhiññeyyo; cittassa avikkhepaṭṭho abhiññeyyo; cittassa dassanaṭṭho abhiññeyyo. [10] |
Sorrow … Non-sorrow … |
| Lamentation … Non-lamentation … | |
Vīmaṁsaṭṭho abhiññeyyo; vīmaṁsāya mūlaṭṭho abhiññeyyo; vīmaṁsāya pādaṭṭho abhiññeyyo; vīmaṁsāya padhānaṭṭho abhiññeyyo; vīmaṁsāya ijjhanaṭṭho abhiññeyyo; vīmaṁsāya adhimokkhaṭṭho abhiññeyyo; vīmaṁsāya paggahaṭṭho abhiññeyyo; vīmaṁsāya upaṭṭhānaṭṭho abhiññeyyo; vīmaṁsāya avikkhepaṭṭho abhiññeyyo; vīmaṁsāya dassanaṭṭho abhiññeyyo. [10] |
Despair … Non-despair is to be directly known. |
| 19 | |
Dukkhaṭṭho abhiññeyyo; dukkhassa pīḷanaṭṭho abhiññeyyo; dukkhassa saṅkhataṭṭho abhiññeyyo; dukkhassa santāpaṭṭho abhiññeyyo; dukkhassa vipariṇāmaṭṭho abhiññeyyo. Samudayaṭṭho abhiññeyyo; samudayassa āyūhanaṭṭho abhiññeyyo; samudayassa nidānaṭṭho abhiññeyyo; samudayassa saññogaṭṭho abhiññeyyo; samudayassa palibodhaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo; nirodhassa nissaraṇaṭṭho abhiññeyyo; nirodhassa vivekaṭṭho abhiññeyyo; nirodhassa asaṅkhataṭṭho abhiññeyyo; nirodhassa amataṭṭho abhiññeyyo. Maggaṭṭho abhiññeyyo; maggassa niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; maggassa dassanaṭṭho abhiññeyyo; maggassa ādhipateyyaṭṭho abhiññeyyo. [16] |
|
| 1. It is to be directly known that arising is suffering. | |
Tathaṭṭho abhiññeyyo; anattaṭṭho abhiññeyyo; saccaṭṭho abhiññeyyo; paṭivedhaṭṭho abhiññeyyo; abhijānanaṭṭho abhiññeyyo; parijānanaṭṭho abhiññeyyo; dhammaṭṭho abhiññeyyo; dhātuṭṭho abhiññeyyo; ñātaṭṭho abhiññeyyo; sacchikiriyaṭṭho abhiññeyyo; phassanaṭṭho abhiññeyyo; abhisamayaṭṭho abhiññeyyo. [12] |
2. … that occurrence is suffering, |
| 3.–14. … | |
Nekkhammaṁ abhiññeyyaṁ; abyāpādo abhiññeyyo; ālokasaññā abhiññeyyā; avikkhepo abhiññeyyo; dhammavavatthānaṁ abhiññeyyaṁ; ñāṇaṁ abhiññeyyaṁ; pāmojjaṁ abhiññeyyaṁ. |
15. It is to be directly known that despair is suffering. |
| 1. It is to be directly known that non-arising is bliss. | |
Paṭhamaṁ jhānaṁ abhiññeyyaṁ; dutiyaṁ jhānaṁ abhiññeyyaṁ; tatiyaṁ jhānaṁ abhiññeyyaṁ; catutthaṁ jhānaṁ abhiññeyyaṁ. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā. [8] |
2. … that non-occurrence is bliss. |
| 3.–14. … | |
Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā; khayānupassanā abhiññeyyā; vayānupassanā abhiññeyyā; vipariṇāmānupassanā abhiññeyyā; animittānupassanā abhiññeyyā; appaṇihitānupassanā abhiññeyyā; suññatānupassanā abhiññeyyā; adhipaññādhammavipassanā abhiññeyyā; yathābhūtañāṇadassanaṁ abhiññeyyaṁ; ādīnavānupassanā abhiññeyyā; paṭisaṅkhānupassanā abhiññeyyā; vivaṭṭanānupassanā abhiññeyyā. [18] |
15. It is to be directly known that non-despair is bliss. |
| 1. It is to be directly known that arising is suffering and non-arising is bliss. | |
Sotāpattimaggo abhiññeyyo; sotāpattiphalasamāpatti abhiññeyyā; sakadāgāmimaggo abhiññeyyo; sakadāgāmiphalasamāpatti abhiññeyyā; anāgāmimaggo abhiññeyyo; anāgāmiphalasamāpatti abhiññeyyā; arahattamaggo abhiññeyyo; arahattaphalasamāpatti abhiññeyyā. [8] |
2. … that occurrence is suffering and non-occurrence is bliss. |
| 3.–14. … | |
Adhimokkhaṭṭhena saddhindriyaṁ abhiññeyyaṁ; paggahaṭṭhena vīriyindriyaṁ abhiññeyyaṁ; upaṭṭhānaṭṭhena satindriyaṁ abhiññeyyaṁ; avikkhepaṭṭhena samādhindriyaṁ abhiññeyyaṁ; dassanaṭṭhena paññindriyaṁ abhiññeyyaṁ. |
15. It is to be directly known that despair is suffering and non-despair is bliss. |
| 20 | |
Assaddhiye akampiyaṭṭhena saddhābalaṁ abhiññeyyaṁ; kosajje akampiyaṭṭhena vīriyabalaṁ abhiññeyyaṁ; pamāde akampiyaṭṭhena satibalaṁ abhiññeyyaṁ; uddhacce akampiyaṭṭhena samādhibalaṁ abhiññeyyaṁ; avijjāya akampiyaṭṭhena paññābalaṁ abhiññeyyaṁ; upaṭṭhānaṭṭhena satisambojjhaṅgo abhiññeyyo; pavicayaṭṭhena dhammavicayasambojjhaṅgo abhiññeyyo; paggahaṭṭhena vīriyasambojjhaṅgo abhiññeyyo; pharaṇaṭṭhena pītisambojjhaṅgo abhiññeyyo; upasamaṭṭhena passaddhisambojjhaṅgo abhiññeyyo; avikkhepaṭṭhena samādhisambojjhaṅgo abhiññeyyo; paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo abhiññeyyo. |
|
| 1. It is to be directly known that arising is terror. | |
Dassanaṭṭhena sammādiṭṭhi abhiññeyyā; abhiniropanaṭṭhena sammāsaṅkappo abhiññeyyo; pariggahaṭṭhena sammāvācā abhiññeyyā; samuṭṭhānaṭṭhena sammākammanto abhiññeyyo; vodānaṭṭhena sammāājīvo abhiññeyyo; paggahaṭṭhena sammāvāyāmo abhiññeyyo; upaṭṭhānaṭṭhena sammāsati abhiññeyyā; avikkhepaṭṭhena sammāsamādhi abhiññeyyo. |
2. … that occurrence is terror. |
| 3.–14. … | |
Ādhipateyyaṭṭhena indriyā abhiññeyyā; akampiyaṭṭhena balā abhiññeyyā; niyyānaṭṭhena bojjhaṅgā abhiññeyyā; hetuṭṭhena maggo abhiññeyyo; upaṭṭhānaṭṭhena satipaṭṭhānā abhiññeyyā; padahanaṭṭhena sammappadhānā abhiññeyyā; ijjhanaṭṭhena iddhipādā abhiññeyyā; tathaṭṭhena saccā abhiññeyyā. [33] |
15. It is to be directly known that despair is terror. |
| 1. It is to be directly known that non-arising is safety. | |
Avikkhepaṭṭhena samatho abhiññeyyo; anupassanaṭṭhena vipassanā abhiññeyyā; ekarasaṭṭhena samathavipassanā abhiññeyyā; anativattanaṭṭhena yuganaddhaṁ abhiññeyyaṁ. [4] |
2. … that non-occurrence is safety. |
| 3.–14. … | |
Saṁvaraṭṭhena sīlavisuddhi abhiññeyyā; avikkhepaṭṭhena cittavisuddhi abhiññeyyā; dassanaṭṭhena diṭṭhivisuddhi abhiññeyyā; muttaṭṭhena vimokkho abhiññeyyo; paṭivedhaṭṭhena vijjā abhiññeyyā; pariccāgaṭṭhena vimutti abhiññeyyā; samucchedaṭṭhena khaye ñāṇaṁ abhiññeyyaṁ; paṭippassaddhaṭṭhena anuppāde ñāṇaṁ abhiññeyyaṁ. [8] |
15. It is to be directly known that non-despair is safety. |
| 1. It is to be directly known that arising is terror and non-arising is safety. | |
Chando mūlaṭṭhena abhiññeyyo; manasikāro samuṭṭhānaṭṭhena abhiññeyyo; phasso samodhānaṭṭhena abhiññeyyo; vedanā samosaraṇaṭṭhena abhiññeyyā; samādhi pamukhaṭṭhena abhiññeyyo; sati ādhipateyyaṭṭhena abhiññeyyā; paññā taduttaraṭṭhena abhiññeyyā; vimutti sāraṭṭhena abhiññeyyā; amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhiññeyyaṁ. [9] |
2. … that occurrence is terror and non-occurrence is safety. |
| 3.–14. … | |
Ye ye dhammā abhiññātā honti te te dhammā ñātā honti. Taṁñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ime dhammā abhiññeyyāti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇan”ti. [1] |
15. It is to be directly known that despair is terror and non-despair is safety. |
| 21 | |
Abhiññeyyaniddeso. |
|
Dutiyabhāṇavāro. |
1. It is to be directly known that arising is materialistic. |
| 2. … that occurrence is materialistic. | |
Kathaṁ “ime dhammā pariññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? |
3.–14. … |
| 15. It is to be directly known that despair is materialistic. | |
Eko dhammo pariññeyyo—phasso sāsavo upādāniyo. |
1. It is to be directly known that non-arising is unmaterialistic. |
| 2. … that non-occurrence is unmaterialistic. | |
Dve dhammā pariññeyyā—nāmañca rūpañca. |
3.–14. … |
| 15. It is to be directly known that non-despair is unmaterialistic. | |
Tayo dhammā pariññeyyā—tisso vedanā. |
1. It is to be directly known that arising is materialistic and non-arising is unmaterialistic. |
| 2. … that occurrence is materialistic and non-occurrence is unmaterialistic. | |
Cattāro dhammā pariññeyyā—cattāro āhārā. |
3.–14. … |
| 15. It is to be directly known that despair is materialistic and non-despair is unmaterialistic. | |
Pañca dhammā pariññeyyā—pañcupādānakkhandhā. |
22 |
Cha dhammā pariññeyyā—cha ajjhattikāni āyatanāni. |
1. It is to be directly known that arising is formations. |
| 2. … that occurrence is formations. | |
Satta dhammā pariññeyyā—satta viññāṇaṭṭhitiyo. |
3.–14. … |
| 15. It is to be directly known that despair is formations. | |
Aṭṭha dhammā pariññeyyā—aṭṭha lokadhammā. |
1. It is to be directly known that non-arising is nibbana. |
| 2. … that non-occurrence is nibbana. | |
Nava dhammā pariññeyyā—nava sattāvāsā. |
3.–14. … |
| 15. It is to be directly known that non-despair is nibbana. | |
Dasa dhammā pariññeyyā—dasāyatanāni. [10] |
1. It is to be directly known that arising is formations and non-arising is nibbana. |
| 2. … that occurrence is formations and non-occurrence is nibbāna. | |
“Sabbaṁ, bhikkhave, pariññeyyaṁ. Kiñca, bhikkhave, sabbaṁ pariññeyyaṁ? Cakkhu, bhikkhave, pariññeyyaṁ; rūpā pariññeyyā; cakkhuviññāṇaṁ pariññeyyaṁ; cakkhusamphasso pariññeyyo; yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pariññeyyaṁ. Sotaṁ pariññeyyaṁ; saddā pariññeyyā …pe… ghānaṁ pariññeyyaṁ, gandhā pariññeyyā … jivhā pariññeyyā; rasā pariññeyyā … kāyo pariññeyyo; phoṭṭhabbā pariññeyyā …pe… mano pariññeyyo; dhammā pariññeyyā … manoviññāṇaṁ pariññeyyaṁ; manosamphasso pariññeyyo; yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pariññeyyaṁ”. Rūpaṁ pariññeyyaṁ … vedanā pariññeyyā … saññā pariññeyyā … saṅkhārā pariññeyyā … viññāṇaṁ pariññeyyaṁ … cakkhu pariññeyyaṁ …pe… jarāmaraṇaṁ pariññeyyaṁ …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena pariññeyyaṁ. Yesaṁ yesaṁ dhammānaṁ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti, evaṁ te dhammā pariññātā ceva honti tīritā ca. |
3.–14. … |
| 15. It is to be directly known that despair is formations and non-despair is nibbana. | |
Nekkhammaṁ paṭilābhatthāya vāyamantassa nekkhammaṁ paṭiladdhaṁ hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Abyāpādaṁ paṭilābhatthāya vāyamantassa abyāpādo paṭiladdho hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Ālokasaññaṁ paṭilābhatthāya vāyamantassa ālokasaññā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Avikkhepaṁ paṭilābhatthāya vāyamantassa avikkhepo paṭiladdho hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Dhammavavatthānaṁ paṭilābhatthāya vāyamantassa dhammavavatthānaṁ paṭiladdhaṁ hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Ñāṇaṁ paṭilābhatthāya vāyamantassa ñāṇaṁ paṭiladdhaṁ hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Pāmojjaṁ paṭilābhatthāya vāyamantassa pāmojjaṁ paṭiladdhaṁ hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. [7] |
End of First Recitation Section |
Paṭhamaṁ jhānaṁ paṭilābhatthāya vāyamantassa paṭhamaṁ jhānaṁ paṭiladdhaṁ hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ paṭilābhatthāya vāyamantassa catutthaṁ jhānaṁ paṭiladdhaṁ hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Ākāsānañcāyatanasamāpattiṁ paṭilābhatthāya vāyamantassa ākāsānañcāyatanasamāpatti paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Viññāṇañcāyatanasamāpattiṁ paṭilābhatthāya vāyamantassa viññāṇañcāyatanasamāpatti paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Ākiñcaññāyatanasamāpattiṁ paṭilābhatthāya vāyamantassa ākiñcaññāyatanasamāpatti paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Nevasaññānāsaññāyatanasamāpattiṁ paṭilābhatthāya vāyamantassa nevasaññānāsaññāyatanasamāpatti paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. [8] |
Various Meanings connected with the Noble Path |
| 23. Embracing as a meaning is to be directly known, equipment as a meaning is to be directly known, perfection as a meaning … unification as a meaning … non-distraction as a meaning … exertion … non-dissipation … non-commotion … non-perturbation … steadiness of cognizance by establishment in unity … [supporting] object … domain … abandoning … giving up … emerging … turning away … the peaceful … the sublime [goal] … liberation … cankerlessness … crossing over … the signless … the desireless … the void … single function (taste) [of serenity and insight] … non-excess [of either serenity or insight] … coupling [of serenity and insight] … outlet [from the formed] … cause [of arrival at nibbana] … seeing [nibbana] as a meaning is to be directly known, dominance as a meaning is to be directly known. (With these §§ 23–43). | |
Aniccānupassanaṁ paṭilābhatthāya vāyamantassa aniccānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Dukkhānupassanaṁ paṭilābhatthāya vāyamantassa dukkhānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Anattānupassanaṁ paṭilābhatthāya vāyamantassa anattānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Nibbidānupassanaṁ paṭilābhatthāya vāyamantassa nibbidānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Virāgānupassanaṁ paṭilābhatthāya vāyamantassa virāgānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Nirodhānupassanaṁ paṭilābhatthāya vāyamantassa nirodhānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Paṭinissaggānupassanaṁ paṭilābhatthāya vāyamantassa paṭinissaggānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Khayānupassanaṁ paṭilābhatthāya vāyamantassa khayānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Vayānupassanaṁ paṭilābhatthāya vāyamantassa vayānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Vipariṇāmānupassanaṁ paṭilābhatthāya vāyamantassa vipariṇāmānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Animittānupassanaṁ paṭilābhatthāya vāyamantassa animittānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Appaṇihitānupassanaṁ paṭilābhatthāya vāyamantassa appaṇihitānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Suññatānupassanaṁ paṭilābhatthāya vāyamantassa suññatānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. |
|
| Meanings of Serenity and Insight | |
Adhipaññādhammavipassanaṁ paṭilābhatthāya vāyamantassa adhipaññādhammavipassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Yathābhūtañāṇadassanaṁ paṭilābhatthāya vāyamantassa yathābhūtañāṇadassanaṁ paṭiladdhaṁ hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Ādīnavānupassanaṁ paṭilābhatthāya vāyamantassa ādīnavānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Paṭisaṅkhānupassanaṁ paṭilābhatthāya vāyamantassa paṭisaṅkhānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Vivaṭṭanānupassanaṁ paṭilābhatthāya vāyamantassa vivaṭṭanānupassanā paṭiladdhā hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. [18] |
24. Non-distraction as the meaning of serenity is to be directly known. Contemplation as the meaning of insight … Single function (taste) as the meaning of serenity and insight … Non-excess as the meaning of [their] coupling is to be directly known. |
Sotāpattimaggaṁ paṭilābhatthāya vāyamantassa sotāpattimaggo paṭiladdho hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Sakadāgāmimaggaṁ paṭilābhatthāya vāyamantassa sakadāgāmimaggo paṭiladdho hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Anāgāmimaggaṁ paṭilābhatthāya vāyamantassa anāgāmimaggo paṭiladdho hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. Arahattamaggaṁ paṭilābhatthāya vāyamantassa arahattamaggo paṭiladdho hoti. Evaṁ so dhammo pariññāto ceva hoti tīrito ca. [4] |
Meanings of Ideas Connected with the Beginning, Middle and End of the Noble Path |
| 25. Undertaking as the meaning of training is to be directly known. Domain as the meaning of supporting object … Exertion as the meaning of slack cognizance … Curbing as the meaning of agitated cognizance … Being looked on at with equanimity as the meaning of cognizance purified in both ways is to be directly known. Achieving distinction as a meaning is to be directly known. Penetrating higher as a meaning … Convergence upon actuality as a meaning … Causing establishment in cessation as a meaning is to be directly known. | |
Yesaṁ yesaṁ dhammānaṁ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti. Evaṁ te dhammā pariññātā ceva honti tīritā ca. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ime dhammā pariññeyyāti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇan”ti. [2] |
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| Meanings of the Five Faculties, Etc. | |
Pariññeyyaniddeso. |
26. Resolution as the meaning of the faith faculty is to be directly known. Exertion as the meaning of the energy faculty … Establishing as the meaning of the mindfulness faculty … Non-distraction as the meaning of the concentration faculty … Seeing as the meaning of the understanding faculty is to be directly known. |
Kathaṁ “ime dhammā pahātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? |
Unshakability by non-faith as the meaning of the faith power is to be directly known. Unshakability by indolence as the meaning of the energy power … Unshakability by negligence as the meaning of the mindfulness power … Unshakability by agitation as the meaning of the concentration power … Unshakability by ignorance as the meaning of the understanding power is to be directly known. |
Eko dhammo pahātabbo—asmimāno. |
Establishing as the meaning of the mindfulness enlightenment factor is to be directly known. Investigating as the meaning of the investigation-of-ideas enlightenment factor … Exertion as the meaning of the energy enlightenment factor … Intentness upon as the meaning of the happiness enlightenment factor … Peace as the meaning of the tranquillity enlightenment factor … Non-distraction as the meaning of the concentration enlightenment factor … Reflexion as the meaning of the equanimity enlightenment factor is to be directly known. |
Dve dhammā pahātabbā—avijjā ca bhavataṇhā ca. |
Seeing as the meaning of right view is to be directly known. Directing onto as the meaning of right thought … Embracing as the meaning of right speaking … Origination as the meaning of right acting … Cleansing as the meaning of right living … Exertion as the meaning of right effort … Establishing as the meaning of right mindfulness … Non-distraction as the meaning of right concentration is to be directly known. |
Tayo dhammā pahātabbā—tisso taṇhā. |
Dominance as the meaning of the faculties is to be directly known. Unshakability as the meaning of the powers … Outlet as the meaning of the enlightenment factors … Cause as the meaning of the path … Establishing as the meaning of the foundations of mindfulness … Endeavouring as the meaning of the right endeavours … Succeeding as the meaning of the bases for success … Suchness (Trueness) as the meaning of the actualities is to be directly known. |
Cattāro dhammā pahātabbā—cattāro oghā. |
27. Tranquillizing as the meaning of the [four] tasks is to be directly known. Realization as the meaning of the [four] fruitions is to be directly known. |
Pañca dhammā pahātabbā—pañca nīvaraṇāni. |
Meanings of the Five Jhana Factors |
| 28. Directing onto as the meaning of applied-thought is to be directly known. Sustention as the meaning of sustained-thought … Intentness upon as the meaning of happiness … Moistening as the meaning of bliss (pleasure) … Unification as the meaning of [concentrated] consciousness is to be directly known. | |
Cha dhammā pahātabbā—cha taṇhākāyā. |
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| Miscellaneous Meanings | |
Satta dhammā pahātabbā—sattānusayā. |
29. Adverting as a meaning is to be directly known. Cognizing as a meaning … The act of understanding as a meaning … Perceiving as a meaning … Singleness as a meaning is to be directly known. |
Aṭṭha dhammā pahātabbā—aṭṭha micchattā. |
What-is-known as the meaning of direct knowledge is to be directly known. Judging (investigating) as the meaning of full-understanding … Giving up as the meaning of abandoning … Single function as the meaning of developing … Sounding as the meaning of realizing … Aggregate as the meaning of the aggregates … Principle as the meaning of the principles … Base as the meaning of the bases … Being formed as the meaning of formed [ideas] … Not being formed as the meaning of the unformed is to be directly known. |
Nava dhammā pahātabbā—nava taṇhāmūlakā. |
Meanings Connected with Cognizance |
| 30. Cognizance as a meaning is to be directly known. Cognizance's immediate succession as a meaning … Emergence of cognizance as a meaning … Turning away of cognizance as a meaning … Causes of cognizance as a meaning … Conditions for cognizance as a meaning … Physical bases of cognizance as a meaning … Plane of cognizance as a meaning … Supporting object of cognizance as a meaning … Domain of cognizance as a meaning … [Behaviour of cognizance …] Travelling of cognizance as a meaning … Guiding of cognizance as a meaning … Outlet of cognizance as a meaning … Escape of cognizance as a meaning is to be directly known. | |
Dasa dhammā pahātabbā—dasa micchattā. |
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| Meanings Connected with Unity | |
Dve pahānāni—samucchedappahānaṁ, paṭippassaddhippahānaṁ. Samucchedappahānañca lokuttaraṁ khayagāmimaggaṁ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe. |
31. Adverting in unity as a meaning is to be directly known. Cognizing in unity as a meaning … Act of understanding in unity as a meaning … Perceiving in unity as a meaning … Singleness in unity as a meaning … Anchoring in unity as a meaning … Entering into (launching out into) in unity [with the first jhana] as a meaning … Having confidence in unity [with the second jhana] as a meaning … Becoming composed in unity [with the third jhana] as a meaning … Being liberated in unity [with the fourth jhana] as a meaning … Seeing that “This is peaceful” in unity as a meaning … Being made the vehicle in unity as a meaning … Being made the basis in unity as a meaning … Being made the foundation in unity as a meaning … Being consolidated in unity as a meaning … Being properly undertaken (brought to very sameness) in unity as a meaning … Embracing in unity as a meaning … Equipment in unity as a meaning … Perfection in unity as a meaning … Combining in unity as a meaning … Steadying in unity as a meaning … Repetition (cultivation) in unity as a meaning … Development in unity as a meaning … Making much of in unity as a meaning … Being well grown up (being grown up to very sameness) in unity as a meaning … Being well liberated in unity as a meaning … Being enlightened [by the first path] in unity as a meaning … Being further enlightened [by the second path] in unity as a meaning … Being still further enlightened [by the third path] in unity as a meaning … Being fully enlightened [by the fourth path] in unity as a meaning … Enlightening in unity as a meaning … Further enlightening in unity as a meaning … Still further enlightening in unity as a meaning … Fully enlightening in unity as a meaning … Partaking of enlightenment in unity as a meaning … Partaking of further enlightenment in unity as a meaning … Partaking of still further enlightenment in unity as a meaning … Partaking of full enlightenment in unity as a meaning … Lighting in unity as a meaning … [Lighting up in unity as a meaning …] Further lighting in unity as a meaning … Still further lighting in unity as a meaning … Full lighting in unity as a meaning is to be directly known. |
Tīṇi pahānāni—kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ; rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ; yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. Nekkhammaṁ paṭiladdhassa kāmā pahīnā ceva honti pariccattā ca. Āruppaṁ paṭiladdhassa rūpā pahīnā ceva honti pariccattā ca. Nirodhaṁ paṭiladdhassa saṅkhārā pahīnā ceva honti pariccattā ca. |
Meanings connected with the Noble Path |
| 32. Explaining as a meaning is to be directly known. Lighting up as a meaning … Burning up of defilements as a meaning … Having no stain as a meaning … Unstained as a meaning … Stainless as a meaning … Sameness (quiet) as a meaning … Occasion as a meaning … Seclusion as a meaning … Behaviour governed by seclusion as a meaning … Fading away as a meaning … Behaviour governed by fading away as a meaning … Cessation as a meaning … Behaviour governed by cessation as a meaning … Relinquishment as a meaning … Behaviour governed by relinquishment as a meaning … Deliverance as a meaning … Behaviour governed by deliverance as a meaning is to be directly known. | |
Cattāri pahānāni dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhanto pajahati; samudayasaccaṁ pahānapaṭivedhaṁ paṭivijjhanto pajahati; nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhanto pajahati; maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhanto pajahati. |
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| Meanings of the Four Bases of Success | |
Pañca pahānāni—vikkhambhanappahānaṁ, tadaṅgappahānaṁ, samucchedappahānaṁ, paṭippassaddhippahānaṁ, nissaraṇappahānaṁ. Vikkhambhanappahānañca nīvaraṇānaṁ paṭhamaṁ jhānaṁ bhāvayato; tadaṅgappahānañca diṭṭhigatānaṁ nibbedhabhāgiyaṁ samādhiṁ bhāvayato; samucchedappahānañca lokuttaraṁ khayagāmimaggaṁ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe; nissaraṇappahānañca nirodho nibbānaṁ. |
33. Zeal as a meaning is to be directly known. Root as a meaning of zeal is to be directly known. Basis as a meaning of zeal … Endeavour as a meaning of zeal … Succeeding as a meaning of zeal … Resolution as a meaning of zeal … Exertion as a meaning of zeal … Establishment (founding) as a meaning of zeal … Non-distraction as a meaning of zeal … Seeing as a meaning of zeal is to be directly known. |
“Sabbaṁ, bhikkhave, pahātabbaṁ. Kiñca, bhikkhave, sabbaṁ pahātabbaṁ? Cakkhu, bhikkhave, pahātabbaṁ; rūpā pahātabbā; cakkhuviññāṇaṁ pahātabbaṁ; cakkhusamphasso pahātabbo; yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pahātabbaṁ. Sotaṁ pahātabbaṁ; saddā pahātabbā …pe… ghānaṁ pahātabbaṁ; gandhā pahātabbā … jivhā pahātabbā; rasā pahātabbā … kāyo pahātabbo; phoṭṭhabbā pahātabbā … mano pahātabbo; dhammā pahātabbā … manoviññāṇaṁ pahātabbaṁ; … manosamphasso pahātabbo; yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pahātabbaṁ”. Rūpaṁ passanto pajahati, vedanaṁ passanto pajahati, saññaṁ passanto pajahati, saṅkhāre passanto pajahati, viññāṇaṁ passanto pajahati. Cakkhuṁ …pe… jarāmaraṇaṁ …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena passanto pajahati. Ye ye dhammā pahīnā honti te te dhammā pariccattā honti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ime dhammā pahātabbāti sotāvadhānaṁ, taṁ pajānanā paññā sutamaye ñāṇan”ti. [3] |
Energy as a meaning is to be directly known … Root as a meaning of energy … [and so on as for zeal up to] … Seeing as a meaning of energy is to be directly known. |
Tatiyabhāṇavāro. |
Cognizance as a meaning is to be directly known. Root as a meaning of cognizance … [and so on as for zeal up to] … Seeing as a meaning of cognizance is to be directly known. |
Kathaṁ “ime dhammā bhāvetabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? |
Inquiry as a meaning is to be directly known. Root as a meaning of inquiry … [and so on as for zeal up to] … Seeing as a meaning of inquiry is to be directly known. |
Eko dhammo bhāvetabbo—kāyagatāsati sātasahagatā. |
Meanings of the Four Actualities |
| 34. Suffering as a meaning is to be directly known. Oppression as a meaning of suffering is to be directly known … Being formed as a meaning of suffering … Burning up (torment) as a meaning of suffering … Change as a meaning of suffering is to be directly known. | |
Dve dhammā bhāvetabbā—samatho ca vipassanā ca. |
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| Origin as a meaning is to be directly known. Accumulating [kamma] as a meaning of origin … Source as a meaning of origin … Bondage as a meaning of origin … Impeding as a meaning of origin is to be directly known. | |
Tayo dhammā bhāvetabbā—tayo samādhī. |
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| Cessation as a meaning is to be directly known. Escape as a meaning of cessation … Seclusion as a meaning of cessation … Being unformed as a meaning of cessation … Deathlessness as a meaning of cessation is to be directly known. | |
Cattāro dhammā bhāvetabbā—cattāro satipaṭṭhānā. |
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| Path as a meaning is to be directly known. Outlet as a meaning of path … Cause as a meaning of path … Seeing as a meaning of path … Dominance as a meaning of path is to be directly known. | |
Pañca dhammā bhāvetabbā—pañcaṅgiko samādhi. |
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| Meanings with Universal Application | |
Cha dhammā bhāvetabbā—cha anussatiṭṭhānāni. |
35. Suchness (Trueness) as a meaning is to be directly known. Not self as a meaning … Actuality as a meaning … Penetration as a meaning … Directly knowing as a meaning … Fully understanding as a meaning … Idea as a meaning … Principle as a meaning … What-is-known as a meaning … Realization as a meaning … Sounding as a meaning … Convergence as a meaning is to be directly known. |
Satta dhammā bhāvetabbā—satta bojjhaṅgā. |
The Opposites of the Seven Hindrances, The Four Jhanas, Four Immaterial Attainments, Eighteen Principal Insights, and Four Paths and Fruitions |
| 36. Renunciation is to be directly known. Non-ill-will … Perception of light … Non-distraction … Definition of ideas … Knowledge … Gladness is to be directly known. | |
Aṭṭha dhammā bhāvetabbā—ariyo aṭṭhaṅgiko maggo. |
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| 37. The first jhana is to be directly known. The second jhana … The third jhana … The fourth jhana is to be directly known. | |
Nava dhammā bhāvetabbā—nava pārisuddhipadhāniyaṅgāni. |
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| 38. The base consisting of boundless space is to be directly known. The base consisting of boundless consciousness … The base consisting of nothingness … The base consisting of neither perception nor non-perception is to be directly known. | |
Dasa dhammā bhāvetabbā—dasa kasiṇāyatanāni. |
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| The Eighteen Principal Insights | |
Dve bhāvanā—lokiyā ca bhāvanā, lokuttarā ca bhāvanā. |
39. Contemplation of impermanence is to be directly known. Contemplation of pain … Contemplation of not self … Contemplation of dispassion … Contemplation of fading away of greed … Contemplation of cessation … Contemplation of relinquishment … Contemplation of destruction … Contemplation of fall … Contemplation of change … Contemplation of the signless … Contemplation of the desireless … Contemplation of voidness … Insight into ideas that is the higher understanding … Correct knowledge and seeing … Contemplation of danger … Contemplation of reflexion … Contemplation of turning away is to be directly known. |
Tisso bhāvanā—rūpāvacarakusalānaṁ dhammānaṁ bhāvanā, arūpāvacarakusalānaṁ dhammānaṁ bhāvanā, apariyāpannakusalānaṁ dhammānaṁ bhāvanā. Rūpāvacarakusalānaṁ dhammānaṁ bhāvanā atthi hīnā, atthi majjhā, atthi paṇītā. Arūpāvacarakusalānaṁ dhammānaṁ bhāvanā atthi hīnā, atthi majjhā, atthi paṇītā. Apariyāpannakusalānaṁ dhammānaṁ bhāvanā paṇītā. |
40. The stream-entry path is to be directly known. The fruition of stream entry … The once-return path … The fruition of once-return … The non-return path … The fruition of non-return … The arahant path … The fruition of arahantship is to be directly known. |
Catasso bhāvanā—dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhanto bhāveti, samudayasaccaṁ pahānappaṭivedhaṁ paṭivijjhanto bhāveti, nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhanto bhāveti, maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhanto bhāveti. Imā catasso bhāvanā. [4] |
Faculties, etc., through their Meanings |
| 41. Through its meaning of resolution, the faith faculty is to be directly known. Through its meaning of exertion, the energy faculty … Through its meaning of establishing, the mindfulness faculty … Through its meaning of non-distraction, the concentration faculty … Through its meaning of seeing, the understanding faculty is to be directly known. | |
Aparāpi catasso bhāvanā—esanābhāvanā, paṭilābhabhāvanā, ekarasabhāvanā, āsevanābhāvanā. |
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| Through its meaning of unshakability by non-faith, the faith power is to be directly known. Through its meaning of unshakability by indolence, the energy power … Through its meaning of unshakability by negligence, the mindfulness power … Through its meaning of unshakability by agitation, the concentration power … Through its meaning of unshakability by ignorance, the understanding power is to be directly known. | |
Katamā esanābhāvanā? Sabbesaṁ samādhiṁ samāpajjantānaṁ tattha jātā dhammā ekarasā hontīti—ayaṁ esanābhāvanā. |
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| Through its meaning of establishing (founding), the mindfulness enlightenment factor is to be directly known. Through its meaning of investigating, the investigation-of-ideas enlightenment factor … Through its meaning of exertion, the energy enlightenment factor … Through its meaning of pervasion (intentness upon), the happiness enlightenment factor … Through its meaning of peace, the tranquillity enlightenment factor … Through its meaning of non-distraction, the concentration enlightenment factor … Through its meaning of reflexion, the equanimity enlightenment factor is to be directly known. | |
Katamā paṭilābhabhāvanā? Sabbesaṁ samādhiṁ samāpannānaṁ tattha jātā dhammā aññamaññaṁ nātivattantīti—ayaṁ paṭilābhabhāvanā. |
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| Through its meaning of seeing, right view is to be directly known. Through its meaning of directing onto, right thought … Through its meaning of embracing, right speaking … Through its meaning of originating, right acting … Through its meaning of cleansing, right living … Through its meaning of exertion, right effort … Through its meaning of establishing (founding), right mindfulness … Through its meaning of non-distraction, right concentration is to be directly known. | |
Katamā ekarasabhāvanā? Adhimokkhaṭṭhena saddhindriyaṁ bhāvayato saddhindriyassa vasena cattāri indriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyindriyaṁ bhāvayato vīriyindriyassa vasena cattāri indriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā. Upaṭṭhānaṭṭhena satindriyaṁ bhāvayato satindriyassa vasena cattāri indriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhindriyaṁ bhāvayato samādhindriyassa vasena cattāri indriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paññindriyaṁ bhāvayato paññindriyassa vasena cattāri indriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā. |
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| Through their meaning of dominance, the faculties are to be directly known. Through their meaning of unshakability, the powers … Through their meaning of outlet, the enlightenment factors … Through its meaning of cause, the path … Through their meaning of establishing (founding), the meaning of the foundations of mindfulness … Through their meaning of endeavouring, the right endeavours … Through their meaning of succeeding, the bases of success … Through their meaning of suchness (trueness), the actualities are to be directly known. | |
Assaddhiye akampiyaṭṭhena saddhābalaṁ bhāvayato saddhābalassa vasena cattāri balāni ekarasā hontīti—balānaṁ ekarasaṭṭhena bhāvanā. Kosajje akampiyaṭṭhena vīriyabalaṁ bhāvayato vīriyabalassa vasena cattāri balāni ekarasā hontīti—balānaṁ ekarasaṭṭhena bhāvanā. Pamāde akampiyaṭṭhena satibalaṁ bhāvayato satibalassa vasena cattāri balāni ekarasā hontīti—balānaṁ ekarasaṭṭhena bhāvanā. Uddhacce akampiyaṭṭhena samādhibalaṁ bhāvayato samādhibalassa vasena cattāri balāni ekarasā hontīti—balānaṁ ekarasaṭṭhena bhāvanā. Avijjāya akampiyaṭṭhena paññābalaṁ bhāvayato paññābalassa vasena cattāri balāni ekarasā hontīti—balānaṁ ekarasaṭṭhena bhāvanā. |
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| 42. Through its meaning of non-distraction, serenity is to be directly known. Through its meaning of contemplation, insight … Through its meaning of single function (taste), serenity and insight … Through its meaning of non-excess [of either], coupling [of serenity and insight] is to be directly known. | |
Upaṭṭhānaṭṭhena satisambojjhaṅgaṁ bhāvayato satisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti—bojjhaṅgānaṁ ekarasaṭṭhena bhāvanā. Pavicayaṭṭhena dhammavicayasambojjhaṅgaṁ bhāvayato dhammavicayasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti—bojjhaṅgānaṁ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyasambojjhaṅgaṁ bhāvayato vīriyasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti—bojjhaṅgānaṁ ekarasaṭṭhena bhāvanā. Pharaṇaṭṭhena pītisambojjhaṅgaṁ bhāvayato pītisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti—bojjhaṅgānaṁ ekarasaṭṭhena bhāvanā. Upasamaṭṭhena passaddhisambojjhaṅgaṁ bhāvayato passaddhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti—bojjhaṅgānaṁ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhisambojjhaṅgaṁ bhāvayato samādhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti—bojjhaṅgānaṁ ekarasaṭṭhena bhāvanā. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṁ bhāvayato upekkhāsambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti—bojjhaṅgānaṁ ekarasaṭṭhena bhāvanā. |
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| Through its meaning of restraint, purification of virtue is to be directly known. Through its meaning of non-distraction, purification of cognizance … Through its meaning of seeing, purification of view … Through its meaning of freedom, liberation … Through its meaning of penetration, recognition … Through its meaning of giving up, deliverance … Through its meaning of cutting off, knowledge of destruction … Through its meaning of tranquillizing, knowledge of non-arising is to be directly known. | |
Dassanaṭṭhena sammādiṭṭhiṁ bhāvayato sammādiṭṭhiyā vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Abhiniropanaṭṭhena sammāsaṅkappaṁ bhāvayato sammāsaṅkappassa vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Pariggahaṭṭhena sammāvācaṁ bhāvayato sammāvācāya vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Samuṭṭhānaṭṭhena sammākammantaṁ bhāvayato sammākammantassa vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Vodānaṭṭhena sammāājīvaṁ bhāvayato sammāājīvassa vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena sammāvāyāmaṁ bhāvayato sammāvāyāmassa vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Upaṭṭhānaṭṭhena sammāsatiṁ bhāvayato sammāsatiyā vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena sammāsamādhiṁ bhāvayato sammāsamādhissa vasena satta maggaṅgā ekarasā hontīti—maggaṅgānaṁ ekarasaṭṭhena bhāvanā. Ayaṁ ekarasabhāvanā. |
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| The beginning, middle, and end of the Noble Path through their meanings | |
Katamā āsevanābhāvanā? Idha bhikkhu pubbaṇhasamayaṁ āsevati, majjhanhikasamayampi āsevati, sāyanhasamayampi āsevati, purebhattampi āsevati, pacchābhattampi āsevati, purimepi yāme āsevati, majjhimepi yāme āsevati, pacchimepi yāme āsevati, rattimpi āsevati, divāpi āsevati, rattindivāpi āsevati, kāḷepi āsevati, juṇhepi āsevati, vassepi āsevati, hemantepi āsevati, gimhepi āsevati, purimepi vayokhandhe āsevati, majjhimepi vayokhandhe āsevati, pacchimepi vayokhandhe āsevati—ayaṁ āsevanābhāvanā. Imā catasso bhāvanā. |
43. Zeal, through its meaning of root, is to be directly known. Attention, through its meaning of originating … Contact, through its meaning of combining [the internal and external bases for contact] … Feeling, through its meaning of meeting-place [for craving], … Concentration, through its meaning of being foremost [in marshalling other consciousness concomitants] … Mindfulness, through its meaning of dominance [in establishing the supporting-object], … Understanding, through its meaning of being highest of all … Deliverance, through its meaning of core, is to be directly known. Nibbana which merges in the deathless, through its meaning of ending, is to be directly known. |
Aparāpi catasso bhāvanā—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā, indriyānaṁ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. |
44. Whatever ideas are directly known are known [about]. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be directly known. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. |
Kathaṁ tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā? Kāmacchandaṁ pajahato nekkhammavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Byāpādaṁ pajahato abyāpādavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Thinamiddhaṁ pajahato ālokasaññāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Uddhaccaṁ pajahato avikkhepavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Vicikicchaṁ pajahato dhammavavatthānavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Avijjaṁ pajahato ñāṇavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Aratiṁ pajahato pāmojjavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Nīvaraṇe pajahato paṭhamajjhānavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Vitakkavicāre pajahato dutiyajjhānavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Pītiṁ pajahato tatiyajjhānavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Sukhadukkhe pajahato catutthajjhānavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. |
End of Second Recitation Section |
Rūpasaññaṁ paṭighasaññaṁ nānattasaññaṁ pajahato ākāsānañcāyatanasamāpattivasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Ākāsānañcāyatanasaññaṁ pajahato viññāṇañcāyatanasamāpattivasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Viññāṇañcāyatanasaññaṁ pajahato ākiñcaññāyatanasamāpattivasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Ākiñcaññāyatanasaññaṁ pajahato nevasaññānāsaññāyatanasamāpattivasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. |
Section ii |
| 45. How is it that understanding of applying the ear thus “These ideas are to be fully understood” is knowledge of what consists in the heard (learnt)? | |
Niccasaññaṁ pajahato aniccānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Sukhasaññaṁ pajahato dukkhānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Attasaññaṁ pajahato anattānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Nandiṁ pajahato nibbidānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Rāgaṁ pajahato virāgānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Samudayaṁ pajahato nirodhānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Ādānaṁ pajahato paṭinissaggānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Ghanasaññaṁ pajahato khayānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Āyūhanaṁ pajahato vayānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Dhuvasaññaṁ pajahato vipariṇāmānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Nimittaṁ pajahato animittānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. paṇidhiṁ pajahato appaṇihitānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Abhinivesaṁ pajahato suññatānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Sārādānābhinivesaṁ pajahato adhipaññā dhammavipassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Sammohābhinivesaṁ pajahato yathābhūtañāṇadassanavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Ālayābhinivesaṁ pajahato ādīnavānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Appaṭisaṅkhaṁ pajahato paṭisaṅkhānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Saññogābhinivesaṁ pajahato vivaṭṭanānupassanāvasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. |
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| Ten Propositions | |
Diṭṭhekaṭṭhe kilese pajahato sotāpattimaggavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Oḷārike kilese pajahato sakadāgāmimaggavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Anusahagate kilese pajahato anāgāmimaggavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Sabbakilese pajahato arahattamaggavasena jātā dhammā aññamaññaṁ nātivattantīti—tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. Evaṁ tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā. |
46. One idea to be fully understood: contact is subject to cankers and is productive of clinging. |
Kathaṁ indriyānaṁ ekarasaṭṭhena bhāvanā? Kāmacchandaṁ pajahato nekkhammavasena pañcindriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā. Byāpādaṁ pajahato abyāpādavasena pañcindriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā …pe… sabbakilese pajahato arahattamaggavasena pañcindriyāni ekarasā hontīti—indriyānaṁ ekarasaṭṭhena bhāvanā. Evaṁ indriyānaṁ ekarasaṭṭhena bhāvanā. |
Two ideas to be fully understood: mentality and materiality. |
Kathaṁ tadupagavīriyavāhanaṭṭhena bhāvanā? Kāmacchandaṁ pajahato nekkhammavasena vīriyaṁ vāhetīti—tadupagavīriyavāhanaṭṭhena bhāvanā. Byāpādaṁ pajahato abyāpādavasena vīriyaṁ vāhetīti—tadupagavīriyavāhanaṭṭhena bhāvanā …pe… sabbakilese pajahato arahattamaggavasena vīriyaṁ vāhetīti—tadupagavīriyavāhanaṭṭhena bhāvanā. Evaṁ tadupagavīriyavāhanaṭṭhena bhāvanā. |
Three ideas to be fully understood: three kinds of feeling . |
Kathaṁ āsevanaṭṭhena bhāvanā? Kāmacchandaṁ pajahanto nekkhammaṁ āsevatīti—āsevanaṭṭhena bhāvanā. Byāpādaṁ pajahanto abyāpādaṁ āsevatīti—āsevanaṭṭhena bhāvanā …pe… sabbakilese pajahanto arahattamaggaṁ āsevatīti—āsevanaṭṭhena bhāvanā. Evaṁ āsevanaṭṭhena bhāvanā. |
Four ideas to be fully understood: four kinds of nutriment. |
Imā catasso bhāvanā rūpaṁ passanto bhāveti, vedanaṁ passanto bhāveti, saññaṁ passanto bhāveti, saṅkhāre passanto bhāveti, viññāṇaṁ passanto bhāveti, cakkhuṁ …pe… jarāmaraṇaṁ …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena passanto bhāveti. Ye ye dhammā bhāvitā honti te te dhammā ekarasā honti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ime dhammā bhāvetabbāti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇan”ti. [4] |
Five ideas to be fully understood: five aggregates [as objects] of clinging. |
Bhāvetabbaniddeso. |
Six ideas to be fully understood: six internal bases [beginning with the eye]. |
Catutthabhāṇavāro. |
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| Seven ideas to be fully understood: seven stations of consciousness. | |
Kathaṁ “ime dhammā sacchikātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? |
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| Eight ideas to be fully understood: eight worldly ideas. | |
Eko dhammo sacchikātabbo—akuppā cetovimutti. |
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| Nine ideas to be fully understood: Nine abodes of being. | |
Dve dhammā sacchikātabbā—vijjā ca vimutti ca. |
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| Ten ideas to be fully understood: Ten bases [that is, eye, ear, nose, tongue, body, visible objects, sounds, odours, flavours, tangible objects]. | |
Tayo dhammā sacchikātabbā—tisso vijjā. |
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| All | |
Cattāro dhammā sacchikātabbā—cattāri sāmaññaphalāni. |
47. “Bhikkhus, all is to be fully understood. And what is all that is to be fully understood? Eye is to be fully understood, visible objects are to be fully understood, eye consciousness is to be fully understood, eye contact is to be fully understood, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be fully understood. Ear is to be fully understood, sounds … Nose is to be fully understood, odours … Tongue is to be fully understood, flavours … Body is to be fully understood, tangible objects … Mind is to be fully understood, ideas are to be fully understood, mind consciousness is to be fully understood, mind contact is to be fully understood, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be fully understood” (§ 4). |
Pañca dhammā sacchikātabbā—pañca dhammakkhandhā. |
201 Ideas |
| 48. Materiality is to be fully understood. Feeling … [and so on as in § 5 up to] … Ageing-and-death is to be fully understood. | |
Cha dhammā sacchikātabbā—cha abhiññā. |
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| 49–85. Suffering is to be fully understood. The origin … [and so on as in §§ 6–43 up to] … Nibbana which merges in the deathless is to be fully understood through its meaning of ending. | |
Satta dhammā sacchikātabbā—satta khīṇāsavabalāni. |
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| 86. When any ideas which someone is making an effort to obtain are obtained by him, they are accordingly fully understood and judged (investigated). | |
Aṭṭha dhammā sacchikātabbā—aṭṭha vimokkhā. |
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| When renunciation which someone is making an effort to obtain is obtained by him, it is accordingly fully understood and judged (investigated). When non-ill-will … When perception of light … When non-distraction … When definition of ideas … When knowledge … When gladness … When the first jhana … When the second jhana … When the third jhana … When the fourth jhana … | |
Nava dhammā sacchikātabbā—nava anupubbanirodhā. |
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| When the base consisting of boundless space … When the base consisting of boundless consciousness … When the base consisting of nothingness … When the base consisting of neither-perception-nor-non-perception … When contemplation of impermanence … When contemplation of pain … When contemplation of not self … When contemplation of dispassion … When contemplation of fading away … When contemplation of cessation … When contemplation of relinquishment … When contemplation of destruction … When contemplation of fall … When contemplation of change … When contemplation of the signless … When contemplation of the desireless … When contemplation of voidness … When insight into ideas that is the higher understanding … When correct knowledge and seeing … When contemplation of danger … When contemplation of reflexion … When contemplation of turning away … | |
Dasa dhammā sacchikātabbā—dasa asekkhā dhammā. |
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| When the stream-entry path … When the once-return path … When the non-return path … When the arahant path which someone is making an effort to obtain is obtained by him, it is accordingly fully understood and judged (investigated). | |
“Sabbaṁ, bhikkhave, sacchikātabbaṁ. Kiñca, bhikkhave, sabbaṁ sacchikātabbaṁ? Cakkhu, bhikkhave, sacchikātabbaṁ; rūpā sacchikātabbā; cakkhuviññāṇaṁ sacchikātabbaṁ; cakkhusamphasso sacchikātabbo; yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi sacchikātabbaṁ. Sotaṁ sacchikātabbaṁ; saddā sacchikātabbā …pe… ghānaṁ sacchikātabbaṁ; gandhā sacchikātabbā … jivhā sacchikātabbā; rasā sacchikātabbā … kāyo sacchikātabbo; phoṭṭhabbā sacchikātabbā … mano sacchikātabbo; dhammā sacchikātabbā; manoviññāṇaṁ sacchikātabbaṁ; manosamphasso sacchikātabbo; yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi sacchikātabbaṁ”. Rūpaṁ passanto sacchikaroti, vedanaṁ passanto sacchikaroti, saññaṁ passanto sacchikaroti, saṅkhāre passanto sacchikaroti, viññāṇaṁ passanto sacchikaroti. Cakkhuṁ …pe… jarāmaraṇaṁ …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena passanto sacchikaroti. Ye ye dhammā sacchikatā honti te te dhammā phassitā honti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ime dhammā sacchikātabbāti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇan”ti. |
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| 87. When any ideas which someone is making an effort to obtain are obtained by him, they are accordingly fully understood and judged (investigated). Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be fully understood. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. | |
Kathaṁ “ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? |
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| Section iii | |
Paṭhamassa jhānassa lābhiṁ kāmasahagatā saññāmanasikārā samudācaranti—hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. Avitakkasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—nibbedhabhāgiyo dhammo. |
88. How is it that understanding of applying the ear thus “These ideas are to be abandoned” is knowledge of what consists in the heard (learnt)? |
Dutiyassa jhānassa lābhiṁ vitakkasahagatā saññāmanasikārā samudācaranti—hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. Upekkhāsukhasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—nibbedhabhāgiyo dhammo. |
Ten Propositions |
| 89. One idea to be abandoned: The conceit “I am”. | |
Tatiyassa jhānassa lābhiṁ pītisukhasahagatā saññāmanasikārā samudācaranti—hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. Adukkhamasukhasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—nibbedhabhāgiyo dhammo. |
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| Two ideas to be abandoned: ignorance, and craving for being. | |
Catutthassa jhānassa lābhiṁ upekkhāsahagatā saññāmanasikārā samudācaranti—hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—nibbedhabhāgiyo dhammo. |
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| Three ideas to be abandoned: three sorts of craving (for sensual-desires, for being, for non-being). | |
Ākāsānañcāyatanassa lābhiṁ rūpasahagatā saññāmanasikārā samudācaranti—hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—nibbedhabhāgiyo dhammo. |
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| Four ideas to be abandoned: the four floods. | |
Viññāṇañcāyatanassa lābhiṁ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti—hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—nibbedhabhāgiyo dhammo. |
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| Five ideas to be abandoned: the five hindrances. | |
Ākiñcaññāyatanassa lābhiṁ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti—hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—nibbedhabhāgiyo dhammo. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyāti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ”. |
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| Six ideas to be abandoned: the six classes of craving. | |
Kathaṁ “sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? “Rūpaṁ aniccaṁ khayaṭṭhena, dukkhaṁ bhayaṭṭhena, anattā asārakaṭṭhenā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. “Vedanā … saññā … saṅkhārā … viññāṇaṁ … cakkhu …pe… jarāmaraṇaṁ aniccaṁ khayaṭṭhena, dukkhaṁ bhayaṭṭhena, anattā asārakaṭṭhenā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. |
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| Seven ideas to be abandoned: the seven underlying tendencies. | |
Kathaṁ “idaṁ dukkhaṁ ariyasaccaṁ, idaṁ dukkhasamudayaṁ ariyasaccaṁ, idaṁ dukkhanirodhaṁ ariyasaccaṁ, idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ? |
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| Eight ideas to be abandoned: the eight wrongnesses (opposites of the eightfold path). | |
Tattha katamaṁ dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā. |
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| Nine ideas to be abandoned: the nine ideas rooted in craving. | |
Tattha katamā jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho—ayaṁ vuccati jāti. |
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| Ten ideas to be abandoned: the ten wrongnesses (the eight plus wrong knowledge and wrong deliverance). | |
Tattha katamā jarā yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—ayaṁ vuccati jarā. |
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| 90. Two kinds of abandoning: Abandoning by cutting off and abandoning by tranquillization. Abandoning by cutting off comes about in one who develops the supramundane path leading to the destruction (of defilement), and abandoning by tranquillization comes about at the moment of fruition. | |
Tattha katamaṁ maraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo—idaṁ vuccati maraṇaṁ. |
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| Three kinds of abandoning: The escape from sensual-desires consists in this, namely, renunciation; the escape from any kinds of materiality consists in this, namely, immateriality; the escape from whatever is, is formed, is dependently arisen, consists in this, namely, cessation. Sensual-desires are abandoned and given up in one who has obtained renunciation. Any kinds of materiality are abandoned and given up in one who has obtained the immaterial. Formations are abandoned and given up in one who has obtained cessation. | |
Tattha katamo soko? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko cetaso parijjhāyanā domanassaṁ sokasallaṁ—ayaṁ vuccati soko. |
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| Four kinds of abandoning: when penetration consisting in full understanding penetrates the actuality of suffering, it abandons; when penetration consisting in abandoning penetrates the actuality of origination, it abandons; when penetration consisting in realization penetrates the actuality of cessation, it abandons; when penetration consisting in development penetrates the actuality of the path, it abandons. | |
Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā, paridevanā ādevitattaṁ paridevitattaṁ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṁ—ayaṁ vuccati paridevo. |
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| Five kinds of abandoning: abandoning by suppression, abandoning by substitution of opposites, abandoning by cutting off, abandoning by tranquillization, abandoning by escaping. There is abandoning of the hindrances by suppression in one who develops the first jhana; abandoning of (wrong) views by substitution of opposites in one who develops concentration partaking of penetration; abandoning (of defilements) by cutting off in one who develops the supramundane path leading to the destruction (of defilement); abandoning (of the effort of development) by tranquillization at the moment of fruition (of the path); abandoning by escaping is cessation, nibbana. | |
Tattha katamaṁ dukkhaṁ? Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, kāyasamphassajā asātā dukkhā vedanā—idaṁ vuccati dukkhaṁ. |
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| All | |
Tattha katamaṁ domanassaṁ? Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ, cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, cetosamphassajā asātā dukkhā vedanā—idaṁ vuccati domanassaṁ. |
91. “Bhikkhus, all is to be abandoned. And what is all that is to be abandoned? Eye is to be abandoned, visible objects are to be abandoned, eye consciousness is to be abandoned, eye contact is to be abandoned, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be abandoned. Ear is to be abandoned, sounds … Nose is to be abandoned, odours … Tongue is to be abandoned, flavours … Body is to be abandoned, tangible objects … Mind is to be abandoned, ideas are to be abandoned, mind consciousness is to be abandoned, mind contact is to be abandoned, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is to be abandoned”. |
Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsanā upāyāsanā āyāsitattaṁ upāyāsitattaṁ—ayaṁ vuccati upāyāso. |
201 Ideas |
| 92. When he sees materiality he abandons. When he sees feeling … [and so on as in § 5 up to] … When he sees ageing-and-death he abandons. | |
Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo—ayaṁ vuccati appiyehi sampayogo dukkho. |
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| 93–129. When he sees suffering he abandons. When he sees the origin … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless in its meaning of ending he abandons. | |
Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo—ayaṁ vuccati piyehi vippayogo dukkho. |
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| 130. Any ideas that are abandoned are given up. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be abandoned. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. | |
Tattha katamaṁ yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ sattānaṁ evaṁ icchā uppajjati—“aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā”ti. Na kho panetaṁ icchāya pattabbaṁ—idampi yampicchaṁ na labhati tampi dukkhaṁ. Jarādhammānaṁ sattānaṁ …pe… byādhidhammānaṁ sattānaṁ … maraṇadhammānaṁ sattānaṁ … sokaparidevadukkhadomanassupāyāsadhammānaṁ sattānaṁ evaṁ icchā uppajjati—“aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun”ti. Na kho panetaṁ icchāya pattabbaṁ—idampi yampicchaṁ na labhati tampi dukkhaṁ. |
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| End of third recitation section | |
Tattha katame saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—ime vuccanti saṅkhittena pañcupādānakkhandhā dukkhā. Idaṁ vuccati dukkhaṁ ariyasaccaṁ. |
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| Section iv | |
Tattha katamaṁ dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā bhavataṇhā vibhavataṇhā, sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke …pe… ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piyarūpaṁ sātarūpaṁ …pe… dhammā loke … cakkhuviññāṇaṁ loke …pe… manoviññāṇaṁ loke … cakkhusamphasso loke …pe… manosamphasso loke … cakkhusamphassajā vedanā loke …pe… manosamphassajā vedanā loke … rūpasaññā loke …pe… dhammasaññā loke … rūpasañcetanā loke …pe… dhammasañcetanā loke … rūpataṇhā loke …pe… dhammataṇhā loke … rūpavitakko loke …pe… dhammavitakko loke … rūpavicāro loke …pe… dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṁ vuccati dukkhasamudayaṁ ariyasaccaṁ. |
131. How is it that understanding of applying the ear thus “These ideas are to be developed” is knowledge of what consists in the heard (learnt)? |
Tattha katamaṁ dukkhanirodhaṁ ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhuloke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati …pe… dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṁ vuccati dukkhanirodhaṁ ariyasaccaṁ. |
Ten Propositions |
| 132. One idea to be developed: mindfulness occupied with the body and accompanied by enjoyment. | |
Tattha katamaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ—ayaṁ vuccati sammādiṭṭhi. |
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| Two ideas to be developed: serenity and insight. | |
Tattha katamo sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo—ayaṁ vuccati sammāsaṅkappo. |
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| Three ideas to be developed: the three kinds of concentration. | |
Tattha katamā sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—ayaṁ vuccati sammāvācā. |
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| Four ideas to be developed: the four foundations of mindfulness. | |
Tattha katamo sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—ayaṁ vuccati sammākammanto. |
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| Five ideas to be developed: the five-factored right concentration. | |
Tattha katamo sammāājīvo? Idha ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—ayaṁ vuccati sammāājīvo. |
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| Six ideas to be developed: the six instances of recollection. | |
Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati—ayaṁ vuccati sammāvāyāmo. |
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| Seven ideas to be developed: the seven enlightenment factors. | |
Tattha katamā sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ—ayaṁ vuccati sammāsati. |
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| Eight ideas to be developed: the noble eightfold path. | |
Tattha katamo sammāsamādhi? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati sammāsamādhi. Idaṁ vuccati dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“idaṁ dukkhaṁ ariyasaccaṁ, idaṁ dukkhasamudayaṁ ariyasaccaṁ, idaṁ dukkhanirodhaṁ ariyasaccaṁ, idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ. Evaṁ sotāvadhāne paññā sutamaye ñāṇaṁ. |
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| Nine ideas to be developed: the nine factors in the endeavour for purification. | |
Sutamayañāṇaniddeso paṭhamo. |
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| Ten ideas to be developed: the ten kasina bases. | |
1.1.2. Sīlamayañāṇaniddesa |
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Kathaṁ sutvāna saṁvare paññā sīlamaye ñāṇaṁ? Pañca sīlāni—pariyantapārisuddhisīlaṁ, apariyantapārisuddhisīlaṁ, paripuṇṇapārisuddhisīlaṁ, aparāmaṭṭhapārisuddhisīlaṁ, paṭippassaddhipārisuddhisīlanti. |
133. Two kinds of development: mundane development and supramundane development. |
Tattha katamaṁ pariyantapārisuddhisīlaṁ? Anupasampannānaṁ pariyantasikkhāpadānaṁ—idaṁ pariyantapārisuddhisīlaṁ. |
Three kinds of development: development of material-sphere profitable ideas, development of immaterial-sphere profitable ideas, development of unincluded profitable ideas. As to development of material-sphere profitable ideas, there is the inferior, the medium and the superior kind. As to development of immaterial-sphere profitable ideas, there is the inferior, the medium and the superior kind. As to development of unincluded profitable ideas there is (only) the superior kind. |
Katamaṁ apariyantapārisuddhisīlaṁ? Upasampannānaṁ apariyantasikkhāpadānaṁ—idaṁ apariyantapārisuddhisīlaṁ. |
Four kinds of development: when penetration consisting in full understanding penetrates the actuality of suffering, it develops; when penetration consisting in abandoning penetrates the actuality of origination, it develops; when penetration consisting in realization penetrates the actuality of cessation, it develops; when penetration consisting of developing penetrates the actuality of the path, it develops. These are four kinds of development. |
Katamaṁ paripuṇṇapārisuddhisīlaṁ? Puthujjanakalyāṇakānaṁ kusaladhamme yuttānaṁ sekkhapariyante paripūrakārīnaṁ kāye ca jīvite ca anapekkhānaṁ pariccattajīvitānaṁ—idaṁ paripuṇṇapārisuddhisīlaṁ. |
134. Four more kinds of development: development as search, development as obtainment, development as single function, development as repetition. |
Katamaṁ aparāmaṭṭhapārisuddhisīlaṁ? Sattannaṁ sekkhānaṁ—idaṁ aparāmaṭṭhapārisuddhisīlaṁ. |
What is development as search? When anyone is entering upon concentration, the ideas produced in him have a single function (namely deliverance): this is development as search (for absorption). |
Katamaṁ paṭippassaddhipārisuddhisīlaṁ? Tathāgatasāvakānaṁ khīṇāsavānaṁ paccekabuddhānaṁ tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ—idaṁ paṭippassaddhipārisuddhisīlaṁ. |
What is development as obtainment? When anyone has entered upon concentration, the ideas produced in him do not exceed each other, this is development as obtainment (of absorption). |
Atthi sīlaṁ pariyantaṁ, atthi sīlaṁ apariyantaṁ. |
What is development as single function? |
Tattha katamaṁ taṁ sīlaṁ pariyantaṁ? Atthi sīlaṁ lābhapariyantaṁ, atthi sīlaṁ yasapariyantaṁ, atthi sīlaṁ ñātipariyantaṁ, atthi sīlaṁ aṅgapariyantaṁ, atthi sīlaṁ jīvitapariyantaṁ. |
When he develops the faith faculty in the sense of resolution and the (other) four faculties have a single function in him through the faith faculty, that is development in the sense of single function of the faculties. When he develops the energy faculty in the sense of exertion … through the energy faculty … When he develops the mindfulness faculty in the sense of establishing … through the mindfulness faculty … When he develops the concentration faculty in the sense of non-distraction … through the concentration faculty … When he develops the understanding faculty in the sense of seeing and the (other) four faculties have a single function in him through the understanding faculty, that is development in the sense of single function of the faculties. |
Katamaṁ taṁ sīlaṁ lābhapariyantaṁ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—idaṁ taṁ sīlaṁ lābhapariyantaṁ. |
When he develops the faith power in the sense of unshakability by non-faith and the (other) four powers have a single function in him through the faith power, that is development in the sense of single function of the powers. When he develops the energy power in the sense of unshakability by indolence … through the energy power … When he develops the mindfulness power in the sense of unshakability by negligence … through the mindfulness power … When he develops the concentration power in the sense of unshakability by distraction … through the concentration power … When he develops the understanding power in the sense of unshakability by ignorance and the (other) four powers have a single function in him through the understanding faculty, that is development in the sense of single function of the powers. |
Katamaṁ taṁ sīlaṁ yasapariyantaṁ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—idaṁ taṁ sīlaṁ yasapariyantaṁ. |
When he develops the mindfulness enlightenment factor in the sense of establishing and the (other) six enlightenment factors have a single function in him through the mindfulness enlightenment factor, that is development in the sense of single function of the enlightenment factors. When he develops the investigation-of-ideas enlightenment factor in the sense of investigating … through the investigation-of-ideas enlightenment factor … When he develops the energy enlightenment factor in the sense of exerting … through the energy enlightenment factor … When he develops the happiness enlightenment factor in the sense of intentness upon … through the happiness enlightenment factor … When he develops the tranquillity enlightenment factor in the sense of peace … through the tranquillity enlightenment factor … When he develops the concentration enlightenment factor in the sense of non-distraction … through the concentration enlightenment factor … When he develops the equanimity enlightenment factor in the sense of reflexion and the (other) six enlightenment factors have a single function in him through the equanimity enlightenment factor, that is development in the sense of single function of the enlightenment factors. |
Katamaṁ taṁ sīlaṁ ñātipariyantaṁ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—idaṁ taṁ sīlaṁ ñātipariyantaṁ. |
When he develops right view in the sense of seeing and the (other) seven path factors have a single function in him through right view, that is development in the sense of single function of the path factors. When he develops right thought in the sense of directing onto … through right thought … When he develops right speaking in the sense of embracing … through right speaking … When he develops right acting in the sense of originating … through right acting … When he develops right living in the sense of cleansing … through right living … When he develops right effort in the sense of exerting … through right effort … When he develops right mindfulness in the sense of establishing … through right mindfulness … When he develops right concentration in the sense of non-distraction and the (other) seven path factors have a single function in him through right concentration, that is development in the sense of single function. |
Katamaṁ taṁ sīlaṁ aṅgapariyantaṁ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—idaṁ taṁ sīlaṁ aṅgapariyantaṁ. |
This is development as single function. |
Katamaṁ taṁ sīlaṁ jīvitapariyantaṁ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—idaṁ taṁ sīlaṁ jīvitapariyantaṁ. Evarūpāni sīlāni khaṇḍāni chiddāni sabalāni kammāsāni na bhujissāni na viññuppasatthāni parāmaṭṭhāni asamādhisaṁvattanikāni na avippaṭisāravatthukāni na pāmojjavatthukāni na pītivatthukāni na passaddhivatthukāni na sukhavatthukāni na samādhivatthukāni na yathābhūtañāṇadassanavatthukāni na ekantanibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti—idaṁ taṁ sīlaṁ pariyantaṁ. |
What is development as repetition? Here a bhikkhu practises repetition in the morning, repetition at noon, repetition in the evening, repetition before eating, repetition after eating, repetition in the first watch, repetition in the middle watch, repetition in the last watch, repetition by night, repetition by day, repetition by night and day, repetition in the dark half of the moon, repetition in the bright half of the moon, repetition in the rainy season, repetition in the cool season, repetition in the hot season, repetition in the first phase of life, repetition in the middle phase of life, repetition in the last phase of life. This is development as repetition. |
Katamaṁ taṁ sīlaṁ apariyantaṁ? Atthi sīlaṁ na lābhapariyantaṁ, atthi sīlaṁ na yasapariyantaṁ, atthi sīlaṁ na ñātipariyantaṁ, atthi sīlaṁ na aṅgapariyantaṁ, atthi sīlaṁ na jīvitapariyantaṁ. |
These are four kinds of development. |
Katamaṁ taṁ sīlaṁ na lābhapariyantaṁ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati. Idaṁ taṁ sīlaṁ na lābhapariyantaṁ. |
135. Four more kinds of development: Development in the sense of non-excess of ideas produced in him, development in the sense of single function of faculties, development in the sense that the appropriate energy is effective, development in the sense of repetition. |
Katamaṁ taṁ sīlaṁ na yasapariyantaṁ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati. Idaṁ taṁ sīlaṁ na yasapariyantaṁ. |
How is it development in the sense of non-excess of ideas produced in him? |
Katamaṁ taṁ sīlaṁ na ñātipariyantaṁ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati. Idaṁ taṁ sīlaṁ na ñātipariyantaṁ. |
When he abandons zeal for sensual-desires and the ideas produced in him do not exceed each other through renunciation, then development is in the sense of non-excess of ideas produced in him. When he abandons ill-will … through non-ill-will … When he abandons stiffness-and-torpor … through perception of light … When he abandons agitation … through non-distraction … When he abandons uncertainty … through definition of ideas … When he abandons ignorance … through knowledge … When he abandons boredom and the ideas produced in him do not exceed each other through gladness, then development is in the sense of non-excess of ideas produced in him. |
Katamaṁ taṁ sīlaṁ na aṅgapariyantaṁ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati. Idaṁ taṁ sīlaṁ na aṅgapariyantaṁ. |
When he abandons the hindrances and the ideas produced in him do not exceed each other through the first jhana, then development is in the sense of non-excess of ideas produced in him. When he abandons applied thought and sustained thought … through the second jhana … When he abandons happiness … through the third jhana … When he abandons pleasure and the ideas produced in him do not exceed each other through the fourth jhana, then development is in the sense of non-excess of ideas produced in him. |
Katamaṁ taṁ sīlaṁ na jīvitapariyantaṁ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati. Idaṁ taṁ sīlaṁ na jīvitapariyantaṁ. Evarūpāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni avippaṭisāravatthukāni pāmojjavatthukāni pītivatthukāni passaddhivatthukāni sukhavatthukāni samādhivatthukāni yathābhūtañāṇadassanavatthukāni ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti—idaṁ taṁ sīlaṁ apariyantaṁ. |
When he abandons perceptions of materiality, perceptions of resistance and perceptions of difference and the ideas produced in him do not exceed each other through the attainment of the base consisting of boundless space, then development is in the sense of non-excess of ideas produced in him. When he abandons the perception of the base consisting of boundless space … through the attainment of the base consisting of boundless consciousness … When he abandons the perception of the base consisting of boundless consciousness … through the attainment of the base consisting of nothingness … When he abandons the perception of the base consisting of nothingness and the ideas produced in him do not exceed each other through the attainment of the base consisting of neither-perception-nor-non-perception, then development is in the sense of non-excess of ideas produced in him. |
Kiṁ sīlaṁ? Kati sīlāni? Kiṁ samuṭṭhānaṁ sīlaṁ? Kati dhammasamodhānaṁ sīlaṁ? |
When he abandons the perception of permanence and the ideas produced in him do not exceed each other through contemplation of impermanence, then development is in the sense of non-excess of ideas produced in him. When he abandons the perception of pleasure … through contemplation of pain … When he abandons the perception of self … through contemplation of not self … When he abandons delight … through contemplation of dispassion … When he abandons greed … through contemplation of fading away (of greed) … When he abandons arising … through contemplation of cessation … When he abandons grasping … through contemplation of relinquishment … When he abandons the perception of compactness … through contemplation of destruction … When he abandons accumulation … through contemplation of fall … When he abandons perception of everlastingness … through contemplation of change … When he abandons the sign … through contemplation of the signless … When he abandons desire … through contemplation of the desireless … When he abandons misinterpretation … through contemplation of voidness … When he abandons misinterpretation due to grasping at a core … through insight into ideas that is higher understanding … When he abandons misinterpretation due to delusion … through correct knowledge and seeing … When he abandons misinterpretation due to reliance (on formations) … through contemplation of danger … When he abandons non-reflexion … through contemplation of reflexion … When he abandons misinterpretation due to bondage and the ideas produced in him do not exceed each other through contemplation of turning away, then development is in the sense of non-excess of ideas produced in him. |
Kiṁ sīlanti cetanā sīlaṁ, cetasikaṁ sīlaṁ, saṁvaro sīlaṁ, avītikkamo sīlaṁ. |
When he abandons the defilements coefficient with wrong view and the ideas produced in him do not exceed each other through the stream-entry path, then development is in the sense of non-excess of ideas produced in him. When he abandons gross defilements … through the once-return path … When he abandons secondary defilements … through the non-return path … When he abandons all defilements and the ideas produced in him do not exceed each other through the arahant path, then development is in the sense of non-excess of ideas produced in him. |
Kati sīlānīti tīṇi sīlāni—kusalasīlaṁ, akusalasīlaṁ, abyākatasīlaṁ. |
That is how development is in the sense of non-excess of ideas produced in him. |
Kiṁ samuṭṭhānaṁ sīlanti kusalacittasamuṭṭhānaṁ kusalasīlaṁ, akusalacittasamuṭṭhānaṁ akusalasīlaṁ, abyākatacittasamuṭṭhānaṁ abyākatasīlaṁ. |
How is it development in the sense of single function of faculties? |
Kati dhammasamodhānaṁ sīlanti saṁvarasamodhānaṁ sīlaṁ, avītikkamasamodhānaṁ sīlaṁ, tathābhāve jātacetanāsamodhānaṁ sīlaṁ. |
When he abandons zeal for sensual desires and the five faculties have a single function in him through renunciation, then development is in the sense of single function of the faculties. When he abandons ill-will … [and so on with the remaining hindrances]. |
Pāṇātipātaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Adinnādānaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Kāmesumicchācāraṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Musāvādaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Pisuṇaṁ vācaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Pharusaṁ vācaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Samphappalāpaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Abhijjhaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Byāpādaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Micchādiṭṭhiṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. |
When he abandons the hindrances and the five faculties have a single function in him through the first jhana, then development is in the sense of single function of the faculties. When he abandons applied thought and sustained thought … [and so on with the remaining jhanas]. |
Nekkhammena kāmacchandaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Abyāpādena byāpādaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. Ālokasaññāya thinamiddhaṁ … avikkhepaṭṭhena uddhaccaṁ … dhammavavatthānena vicikicchaṁ … ñāṇena avijjaṁ … pāmojjena aratiṁ …. |
When he abandons perceptions of materiality, perceptions of resistance and perceptions of variety … [and so on with the remaining immaterial attainments]. |
Paṭhamena jhānena nīvaraṇe … dutiyena jhānena vitakkavicāre … tatiyena jhānena pītiṁ … catutthena jhānena sukhadukkhaṁ … ākāsānañcāyatanasamāpattiyā rūpasaññaṁ paṭighasaññaṁ nānattasaññaṁ … viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṁ … ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṁ … nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṁ. |
When he abandons the perception of permanence … [and so on with the remaining Principal Insights]. |
Aniccānupassanāya niccasaññaṁ … dukkhānupassanāya sukhasaññaṁ … anattā anupassanāya attasaññaṁ … nibbidānupassanāya nandiṁ … virāgānupassanāya rāgaṁ … nirodhānupassanāya samudayaṁ … paṭinissaggānupassanāya ādānaṁ … khayānupassanāya ghanasaññaṁ … vayānupassanāya āyūhanaṁ … vipariṇāmānupassanāya dhuvasaññaṁ … animittānupassanāya nimittaṁ … appaṇihitānupassanāya paṇidhiṁ … suññatānupassanāya abhinivesaṁ … adhipaññādhammavipassanāya sārādānābhinivesaṁ … yathābhūtañāṇadassanena sammohābhinivesaṁ … ādīnavānupassanāya ālayābhinivesaṁ … paṭisaṅkhānupassanāya appaṭisaṅkhaṁ … vivaṭṭanānupassanāya saññogābhinivesaṁ …. |
When he abandons the defilements coefficient with wrong view … [and so on with the remaining paths up to] … When he abandons all defilements and the ideas produced in him have a single function through the arahant path, then development is in the sense of single function of the faculties. |
Sotāpattimaggena diṭṭhekaṭṭhe kilese … sakadāgāmimaggena oḷārike kilese … anāgāmimaggena aṇusahagate kilese … arahattamaggena sabbakilese saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ. |
That is how development is in the sense of single function of the faculties. |
Pañca sīlāni—pāṇātipātassa pahānaṁ sīlaṁ, veramaṇī sīlaṁ, cetanā sīlaṁ, saṁvaro sīlaṁ, avītikkamo sīlaṁ. Evarūpāni sīlāni cittassa avippaṭisārāya saṁvattanti, pāmojjāya saṁvattanti, pītiyā saṁvattanti, passaddhiyā saṁvattanti, somanassāya saṁvattanti, āsevanāya saṁvattanti, bhāvanāya saṁvattanti, bahulīkammāya saṁvattanti, alaṅkārāya saṁvattanti, parikkhārāya saṁvattanti, parivārāya saṁvattanti, pāripūriyā saṁvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. |
How is it development in the sense that the appropriate energy is effective? |
Evarūpānaṁ sīlānaṁ saṁvarapārisuddhi adhisīlaṁ, saṁvarapārisuddhiyā ṭhitaṁ cittaṁ na vikkhepaṁ gacchati, avikkhepapārisuddhi adhicittaṁ saṁvarapārisuddhiṁ sammā passati, avikkhepapārisuddhiṁ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṁvaraṭṭho, ayaṁ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṁ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṁ adhipaññāsikkhā. |
When he abandons zeal for sensual desires and energy is effective in him through renunciation, then development is in the sense that the appropriate energy is effective. When … [and so on with the remaining hindrances]. |
Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṁ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṁ paggaṇhanto sikkhati, satiṁ upaṭṭhapento sikkhati, cittaṁ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṁ abhijānanto sikkhati, pariññeyyaṁ parijānanto sikkhati, pahātabbaṁ pajahanto sikkhati, sacchikātabbaṁ sacchikaronto sikkhati, bhāvetabbaṁ bhāvento sikkhati. |
When he abandons the hindrances and energy is effective in him through the first jhana … [and so on with the remaining jhanas]. |
Pañca sīlāni—adinnādānassa … kāmesumicchācārassa … musāvādassa … pisuṇāya vācāya … pharusāya vācāya … samphappalāpassa … abhijjhāya … byāpādassa … micchādiṭṭhiyā … |
When he abandons perceptions of materiality … [and so on with the remaining immaterial attainments]. |
Nekkhammena kāmacchandassa … abyāpādena byāpādassa … ālokasaññāya thinamiddhassa … avikkhepena uddhaccassa … dhammavavatthānena vicikicchāya … ñāṇena avijjāya … pāmojjena aratiyā … |
When he abandons the perception of permanence … [and so on with the remaining Principal Insights]. |
Paṭhamena jhānena nīvaraṇānaṁ … dutiyena jhānena vitakkavicārānaṁ … tatiyena jhānena pītiyā … catutthena jhānena sukhadukkhānaṁ … ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya … viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya … ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya … nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya … |
When he abandons the defilements coefficient with wrong view … [and so on with the remaining paths up to] … When he abandons all defilements and energy is effective in him through the arahant path, then development is in the sense that the appropriate energy is effective. |
Aniccānupassanāya niccasaññāya … dukkhānupassanāya sukhasaññāya … anattānupassanāya attasaññāya … nibbidānupassanāya nandiyā … virāgānupassanāya rāgassa … nirodhānupassanāya samudayassa … paṭinissaggānupassanāya ādānassa … khayānupassanāya ghanasaññāya … vayānupassanāya āyūhanassa … vipariṇāmānupassanāya dhuvasaññāya … animittānupassanāya nimittassa … appaṇihitānupassanāya paṇidhiyā … suññatānupassanāya abhinivesassa … adhipaññādhammavipassanāya sārāgābhinivesassa … yathābhūtañāṇadassanena sammohābhinivesassa … ādīnavānupassanāya ālayābhinivesassa … paṭisaṅkhānupassanāya appaṭisaṅkhāya … vivaṭṭanānupassanāya saññogābhinivesassa. |
That is how development is in the sense that the appropriate energy is effective. |
Sotāpattimaggena diṭṭhekaṭṭhānaṁ kilesānaṁ … sakadāgāmimaggena oḷārikānaṁ kilesānaṁ … anāgāmimaggena anusahagatānaṁ kilesānaṁ … arahattamaggena sabbakilesānaṁ pahānaṁ sīlaṁ, veramaṇī sīlaṁ, cetanā sīlaṁ, saṁvaro sīlaṁ, avītikkamo sīlaṁ. Evarūpāni sīlāni cittassa avippaṭisārāya saṁvattanti, pāmojjāya saṁvattanti, pītiyā saṁvattanti, passaddhiyā saṁvattanti, somanassāya saṁvattanti, āsevanāya saṁvattanti, bhāvanāya saṁvattanti, bahulīkammāya saṁvattanti, alaṅkārāya saṁvattanti, parikkhārāya saṁvattanti, parivārāya saṁvattanti, pāripūriyā saṁvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. |
How is it development in the sense of repetition? |
Evarūpānaṁ sīlānaṁ saṁvarapārisuddhi adhisīlaṁ. Saṁvarapārisuddhiyā ṭhitaṁ cittaṁ avikkhepaṁ gacchati, avikkhepapārisuddhi adhicittaṁ. Saṁvarapārisuddhiṁ sammā passati, avikkhepapārisuddhiṁ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṁvaraṭṭho, ayaṁ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṁ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṁ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṁ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṁ paggaṇhanto sikkhati, satiṁ upaṭṭhapento sikkhati, cittaṁ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṁ abhijānanto sikkhati, pariññeyyaṁ parijānanto sikkhati pahātabbaṁ pajahanto sikkhati, sacchikātabbaṁ sacchikaronto sikkhati, bhāvetabbaṁ bhāvento sikkhati. Taṁ ñātaṭṭhena ñāṇaṁ pajānanaṭṭhena paññā. Tena vuccati—“sutvāna saṁvare paññā sīlamaye ñāṇaṁ”. |
When he abandons zeal for sensual desires and repeats the renunciation, then development is in the sense of repetition. When … [and so on with the remaining hindrances]. |
Sīlamayañāṇaniddeso dutiyo. |
When he abandons the hindrances … [and so on with the remaining jhanas]. |
1.1.3. Samādhibhāvanāmayañāṇaniddesa |
When he abandons perceptions of materiality … [and so on with the remaining immaterial attainments]. |
Kathaṁ saṁvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṁ? |
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| When he abandons the perception of permanence … [and so on with the remaining Principal Insights]. | |
Eko samādhi—cittassa ekaggatā. |
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| When he abandons the defilements coefficient with wrong view … [and so on with the remaining paths up to] … When he abandons all defilements and repeats the arahant path, then development is in the sense of repetition. | |
Dve samādhī—lokiyo samādhi, lokuttaro samādhi. |
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| That is how development is in the sense of repetition. | |
Tayo samādhī—savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. |
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| These are the four kinds of development. | |
Cattāro samādhī—hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. |
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| 201 Ideas | |
Pañca samādhī—pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṁ. |
136. When he sees materiality he develops. When he sees feeling he … [and so on as in § 5 up to] … When he sees ageing-and-death he develops. |
Cha samādhī—buddhānussativasena cittassa ekaggatā avikkhepo samādhi, dhammānussativasena cittassa ekaggatā avikkhepo samādhi, saṅghānussativasena cittassa ekaggatā avikkhepo samādhi, sīlānussativasena cittassa ekaggatā avikkhepo samādhi, cāgānussativasena cittassa ekaggatā avikkhepo samādhi, devatānussativasena cittassa ekaggatā avikkhepo samādhi. |
137.–173. When he sees suffering … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless through its meaning of ending he develops. |
Satta samādhī—samādhikusalatā, samādhissa samāpattikusalatā, samādhissa ṭhitikusalatā, samādhissa vuṭṭhānakusalatā, samādhissa kallatākusalatā, samādhissa gocarakusalatā, samādhissa abhinīhārakusalatā. |
174. Any ideas that are developed have a single function (taste). Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus ‘These ideas are to be developed’. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. |
Aṭṭha samādhī—pathavīkasiṇavasena cittassa ekaggatā avikkhepo samādhi, āpokasiṇavasena …pe… tejokasiṇavasena … vāyokasiṇavasena … nīlakasiṇavasena … pītakasiṇavasena … lohitakasiṇavasena … odātakasiṇavasena cittassa ekaggatā avikkhepo samādhi. |
End of fourth recitation section |
Nava samādhī—rūpāvacaro samādhi atthi hīno, atthi majjho, atthi paṇīto; arūpāvacaro samādhi atthi hīno, atthi majjho, atthi paṇīto; suññato samādhi, animitto samādhi, appaṇihito samādhi. |
Section v |
| 175. How is it that understanding of applying the ear thus “These ideas are to be realized” is knowledge of what consists in the heard (learnt)? | |
Dasa samādhī—uddhumātakasaññāvasena cittassa ekaggatā avikkhepo samādhi, vinīlakasaññāvasena … vipubbakasaññāvasena … vicchiddakasaññāvasena … vikkhāyitakasaññāvasena … vikkhittakasaññāvasena … hatavikkhittakasaññāvasena … lohitakasaññāvasena … puḷavakasaññāvasena … aṭṭhikasaññāvasena cittassa ekaggatā avikkhepo samādhi. Ime pañcapaññāsa samādhī. |
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| Ten Propositions | |
Api ca pañcavīsati samādhissa samādhiṭṭhā—pariggahaṭṭhena samādhi, parivāraṭṭhena samādhi, paripūraṭṭhena samādhi, ekaggaṭṭhena samādhi, avikkhepaṭṭhena samādhi, avisāraṭṭhena samādhi, anāvilaṭṭhena samādhi, aniñjanaṭṭhena samādhi, vimuttaṭṭhena samādhi, ekattupaṭṭhānavasena cittassa ṭhitattā samādhi, samaṁ esatīti samādhi, visamaṁ nesatīti samādhi, samaṁ esitattā samādhi, visamaṁ nesitattā samādhi, samaṁ ādiyatīti samādhi, visamaṁ nādiyatīti samādhi, samaṁ ādinnattā samādhi, visamaṁ anādinnattā samādhi, samaṁ paṭipajjatīti samādhi, visamaṁ nappaṭipajjatīti samādhi, samaṁ paṭipannattā samādhi, visamaṁ nappaṭipannattā samādhi, samaṁ jhāyatīti samādhi, visamaṁ jhāpetīti samādhi, samaṁ jhātattā samādhi, visamaṁ jhāpitattā samādhi, samo ca hito ca sukho cāti samādhi. Ime pañcavīsati samādhissa samādhiṭṭhā. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“saṁvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṁ”. |
176. One idea to be realized: unshakable heart-deliverance. |
Samādhibhāvanāmayañāṇaniddeso tatiyo. |
Two ideas to be realized: recognition and deliverance. |
1.1.4. Dhammaṭṭhitiñāṇaniddesa |
Three ideas to be realized: the three recognitions. |
Kathaṁ paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ? Avijjā saṅkhārānaṁ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ avijjā saṅkhārānaṁ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| Four ideas to be realized: the four fruits of asceticism. | |
Saṅkhārā viññāṇassa …pe… viññāṇaṁ nāmarūpassa … nāmarūpaṁ saḷāyatanassa … saḷāyatanaṁ phassassa … phasso vedanāya … vedanā taṇhāya … taṇhā upādānassa … upādānaṁ bhavassa … bhavo jātiyā … jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṁ paccayasamuppannaṁ. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṁ paccayasamuppannaṁ. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| Five ideas to be realized: the five aggregates of True Ideas (that is, virtue, concentration, understanding, deliverance, and knowledge and seeing of deliverance). | |
Avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| Six ideas to be realized: the six kinds of direct knowledge. | |
Saṅkhārā hetu, viññāṇaṁ hetusamuppannaṁ …pe… viññāṇaṁ hetu, nāmarūpaṁ hetusamuppannaṁ … nāmarūpaṁ hetu, saḷāyatanaṁ hetusamuppannaṁ … saḷāyatanaṁ hetu, phasso hetusamuppanno … phasso hetu, vedanā hetusamuppannā … vedanā hetu, taṇhā hetusamuppannā … taṇhā hetu, upādānaṁ hetusamuppannaṁ … upādānaṁ hetu, bhavo hetusamuppanno … bhavo hetu, jāti hetusamuppannā … jāti hetu, jarāmaraṇaṁ hetusamuppannaṁ. Ubhopete dhammā hetusamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ jāti hetu, jarāmaraṇaṁ hetusamuppannaṁ. Ubhopete dhammā hetusamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| Seven ideas to be realized: the seven powers of one whose cankers are exhausted. | |
Avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| Eight ideas to be realized: the eight liberations. | |
Saṅkhārā paṭiccā, viññāṇaṁ paṭiccasamuppannaṁ …pe… viññāṇaṁ paṭiccaṁ, nāmarūpaṁ paṭiccasamuppannaṁ … nāmarūpaṁ paṭiccaṁ, saḷāyatanaṁ paṭiccasamuppannaṁ … saḷāyatanaṁ paṭiccaṁ, phasso paṭiccasamuppanno … phasso paṭicco, vedanā paṭiccasamuppannā … vedanā paṭiccā, taṇhā paṭiccasamuppannā … taṇhā paṭiccā, upādānaṁ paṭiccasamuppannaṁ … upādānaṁ paṭiccaṁ, bhavo paṭiccasamuppanno … bhavo paṭicco, jāti paṭiccasamuppannā … jāti paṭiccā, jarāmaraṇaṁ paṭiccasamuppannaṁ. Ubhopete dhammā paṭiccasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ jāti paṭiccā, jarāmaraṇaṁ paṭiccasamuppannaṁ. Ubhopete dhammā paṭiccasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| Nine ideas to be realized: the nine successive cessations. | |
Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| Ten ideas to be realized: the ten ideas of the adept (non-trainer). | |
Saṅkhārā paccayā, viññāṇaṁ paccayasamuppannaṁ …pe… viññāṇaṁ paccayo, nāmarūpaṁ paccayasamuppannaṁ … nāmarūpaṁ paccayo, saḷāyatanaṁ paccayasamuppannaṁ … saḷāyatanaṁ paccayo, phasso paccayasamuppanno … phasso paccayo, vedanā paccayasamuppannā … vedanā paccayo, taṇhā paccayasamuppannā … taṇhā paccayo, upādānaṁ paccayasamuppannaṁ … upādānaṁ paccayo, bhavo paccayasamuppanno … bhavo paccayo, jāti paccayasamuppannā … jāti paccayo, jarāmaraṇaṁ paccayasamuppannaṁ. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ jāti paccayo, jarāmaraṇaṁ paccayasamuppannaṁ. Ubhopete dhammā paccayasamuppannāti—paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ. |
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| All | |
Purimakammabhavasmiṁ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṁ upādānaṁ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṁ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṁ, okkanti nāmarūpaṁ, pasādo āyatanaṁ, phuṭṭho phasso, vedayitaṁ vedanā. Ime pañca dhammā idhupapattibhavasmiṁ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṁ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā upagamanaṁ upādānaṁ, cetanā bhavo. Ime pañca dhammā idha kammabhavasmiṁ āyatiṁ paṭisandhiyā paccayā. Āyatiṁ paṭisandhi viññāṇaṁ, okkanti nāmarūpaṁ, pasādo āyatanaṁ, phuṭṭho phasso, vedayitaṁ vedanā. Ime pañca dhammā āyatiṁ upapattibhavasmiṁ idha katassa kammassa paccayā. Itime catusaṅkhepe tayo addhe tisandhiṁ vīsatiyā ākārehi paṭiccasamuppādaṁ jānāti passati aññāti paṭivijjhati. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ”. |
177. “Bhikkhus, all is to be realized. And what is all that is to be realized? Eye is to be realized, visible objects are to be realized, eye consciousness is to be realized, eye contact is to be realized, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be realized. Ear is to be realized, sounds are to be realized, … Nose is to be realized, odours are to be realized, … Tongue is to be realized, … flavours are to be realized, … Body is to be realized, tangible objects are to be realized, … Mind is to be realized, ideas are to be realized, mind consciousness is to be realized, mind contact is to be realized, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be realized”. |
Dhammaṭṭhitiñāṇaniddeso catuttho. |
201 Ideas |
| 178. When he sees materiality he realizes. When he sees feeling … [and so on as in § 5 up to] … When he sees ageing-and-death he realizes. | |
1.1.5. Sammasanañāṇaniddesa |
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Kathaṁ atītānāgatapaccuppannānaṁ dhammānaṁ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ? |
179.–215. When he sees suffering … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless through its meaning of ending he realizes. |
Yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ aniccato vavattheti ekaṁ sammasanaṁ, dukkhato vavattheti ekaṁ sammasanaṁ, anattato vavattheti ekaṁ sammasanaṁ. |
216. Any ideas that are realized are sounded. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be realized. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. |
Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ aniccato vavattheti ekaṁ sammasanaṁ, dukkhato vavattheti ekaṁ sammasanaṁ, anattato vavattheti ekaṁ sammasanaṁ. |
Sections vi.–ix. |
| 217. How is it that understanding of applying the ear thus: “These ideas partake of diminution, these ideas partake of stagnation, these ideas partake of distinction, these ideas partake of penetration”, is knowledge of what consists in the heard (learnt)? | |
Cakkhuṁ …pe… jarāmaraṇaṁ atītānāgatapaccuppannaṁ aniccato vavattheti ekaṁ sammasanaṁ, dukkhato vavattheti ekaṁ sammasanaṁ, anattato vavattheti ekaṁ sammasanaṁ. |
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| 218. When perception and attention accompanied by sensual-desire visit an obtainer of the first jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention unaccompanied by applied-thought visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration. | |
Rūpaṁ atītānāgatapaccuppannaṁ aniccaṁ khayaṭṭhena, dukkhaṁ bhayaṭṭhena anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. Vedanā …pe… saññā …pe… saṅkhārā …pe… viññāṇaṁ …pe… cakkhu …pe… jarāmaraṇaṁ atītānāgatapaccuppannaṁ aniccaṁ khayaṭṭhena, dukkhaṁ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. |
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| When perception and attention accompanied by applied-thought visit an obtainer of the second jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by equanimity and [bodily] pleasure visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration. | |
Rūpaṁ atītānāgatapaccuppannaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ … cakkhu …pe… jarāmaraṇaṁ atītānāgatapaccuppannaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. |
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| When perception and attention accompanied by happiness and [bodily] pleasure visit an obtainer of the third jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by neither-pain-nor-pleasure visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration. | |
Jātipaccayā jarāmaraṇaṁ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ jātipaccayā jarāmaraṇaṁ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. Bhavapaccayā jāti, asati …pe… upādānapaccayā bhavo, asati …pe… taṇhāpaccayā upādānaṁ, asati …pe… vedanāpaccayā taṇhā, asati …pe… phassapaccayā vedanā, asati …pe… saḷāyatanapaccayā phasso, asati …pe… nāmarūpapaccayā saḷāyatanaṁ, asati …pe… viññāṇapaccayā nāmarūpaṁ, asati …pe… saṅkhārapaccayā viññāṇaṁ, asati …pe… avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. Atītampi addhānaṁ … anāgatampi addhānaṁ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“atītānāgatapaccuppannānaṁ dhammānaṁ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ”. |
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| When perception and attention accompanied by equanimity and [bodily] pleasure visit an obtainer of the fourth jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of boundless space visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration. | |
Sammasanañāṇaniddeso pañcamo. |
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| When perception and attention accompanied by materiality visit an obtainer of the base consisting of boundless space, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of boundless consciousness visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration. | |
1.1.6. Udayabbayañāṇaniddesa |
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Kathaṁ paccuppannānaṁ dhammānaṁ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṁ? Jātaṁ rūpaṁ paccuppannaṁ, tassa nibbattilakkhaṇaṁ udayo, vipariṇāmalakkhaṇaṁ vayo, anupassanā ñāṇaṁ. Jātā vedanā … jātā saññā … jātā saṅkhārā … jātaṁ viññāṇaṁ … jātaṁ cakkhu …pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṁ udayo, vipariṇāmalakkhaṇaṁ vayo, anupassanā ñāṇaṁ. |
When perception and attention accompanied by the base consisting of boundless space visit an obtainer of the base consisting of boundless consciousness, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of nothingness visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration. |
Pañcannaṁ khandhānaṁ udayaṁ passanto kati lakkhaṇāni passati, vayaṁ passanto kati lakkhaṇāni passati, udayabbayaṁ passanto kati lakkhaṇāni passati? Pañcannaṁ khandhānaṁ udayaṁ passanto pañcavīsati lakkhaṇāni passati, vayaṁ passanto pañcavīsati lakkhaṇāni passati; udayabbayaṁ passanto paññāsa lakkhaṇāni passati. |
When perception and attention accompanied by the base consisting of boundless consciousness visit an obtainer of the base consisting of nothingness, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of neither-perception-nor-non-perception visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration. |
Rūpakkhandhassa udayaṁ passanto kati lakkhaṇāni passati, vayaṁ passanto kati lakkhaṇāni passati, udayabbayaṁ passanto kati lakkhaṇāni passati? Vedanākkhandhassa …pe… saññākkhandhassa …pe… saṅkhārakkhandhassa …pe… viññāṇakkhandhassa udayaṁ passanto kati lakkhaṇāni passati, vayaṁ passanto kati lakkhaṇāni passati, udayabbayaṁ passanto kati lakkhaṇāni passati? Rūpakkhandhassa udayaṁ passanto pañca lakkhaṇāni passati, vayaṁ passanto pañca lakkhaṇāni passati; udayabbayaṁ passanto dasa lakkhaṇāni passati. Vedanākkhandhassa …pe… saññākkhandhassa … saṅkhārakkhandhassa … viññāṇakkhandhassa udayaṁ passanto pañca lakkhaṇāni passati, vayaṁ passanto pañca lakkhaṇāni passati; udayabbayaṁ passanto dasa lakkhaṇāni passati. |
219. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas partake of diminution, these ideas partake of stagnation, these ideas partake of distinction, these ideas partake of penetration. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. |
Rūpakkhandhassa udayaṁ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā rūpasamudayoti—paccayasamudayaṭṭhena rūpakkhandhassa udayaṁ passati. Taṇhāsamudayā rūpasamudayoti—paccayasamudayaṭṭhena rūpakkhandhassa udayaṁ passati. Kammasamudayā rūpasamudayoti—paccayasamudayaṭṭhena rūpakkhandhassa udayaṁ passati. Āhārasamudayā rūpasamudayoti—paccayasamudayaṭṭhena rūpakkhandhassa udayaṁ passati. Nibbattilakkhaṇaṁ passantopi rūpakkhandhassa udayaṁ passati. Rūpakkhandhassa udayaṁ passanto imāni pañca lakkhaṇāni passati. |
Sections x.–xii. |
| 220. How is it that understanding of applying the ear thus: “All formations are impermanent, all formations are painful, all ideas are not self‘” is knowledge of what consists in the heard (learnt)? | |
Vayaṁ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā rūpanirodhoti—paccayanirodhaṭṭhena rūpakkhandhassa vayaṁ passati. Taṇhānirodhā rūpanirodhoti—paccayanirodhaṭṭhena rūpakkhandhassa vayaṁ passati. Kammanirodhā rūpanirodhoti—paccayanirodhaṭṭhena rūpakkhandhassa vayaṁ passati. Āhāranirodhā rūpanirodhoti—paccayanirodhaṭṭhena rūpakkhandhassa vayaṁ passati. Vipariṇāmalakkhaṇaṁ passantopi rūpakkhandhassa vayaṁ passati. Rūpakkhandhassa vayaṁ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṁ passanto imāni dasa lakkhaṇāni passati. |
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| 221. The ear is applied thus: Materiality is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core. Knowledge of what consists in the heard (learnt) is understanding as the act of understanding that. The ear is applied thus: Feeling … [and so on as with the rest of the 201 ideas listed in § 5 up to] … The ear is applied thus: Ageing-and-death is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core. Knowledge of what consists in the heard (learnt) is understanding as the act of understanding that. | |
Vedanākkhandhassa udayaṁ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā vedanāsamudayoti—paccayasamudayaṭṭhena vedanākkhandhassa udayaṁ passati. Taṇhāsamudayā vedanāsamudayoti—paccayasamudayaṭṭhena vedanākkhandhassa udayaṁ passati. Kammasamudayā vedanāsamudayoti—paccayasamudayaṭṭhena vedanākkhandhassa udayaṁ passati. Phassasamudayā vedanāsamudayoti—paccayasamudayaṭṭhena vedanākkhandhassa udayaṁ passati. Nibbattilakkhaṇaṁ passantopi vedanākkhandhassa udayaṁ passati. Vedanākkhandhassa udayaṁ passanto imāni pañca lakkhaṇāni passati. |
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| 222. Hence it was said: “The ear is applied thus: All formations are impermanent, all formations are painful, all ideas are not self. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. | |
Vayaṁ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā vedanānirodhoti—paccayanirodhaṭṭhena vedanākkhandhassa vayaṁ passati. Taṇhānirodhā vedanānirodhoti—paccayanirodhaṭṭhena vedanākkhandhassa vayaṁ passati. Kammanirodhā vedanānirodhoti—paccayanirodhaṭṭhena vedanākkhandhassa vayaṁ passati. Phassanirodhā vedanānirodhoti—paccayanirodhaṭṭhena vedanākkhandhassa vayaṁ passati. Vipariṇāmalakkhaṇaṁ passantopi vedanākkhandhassa vayaṁ passati. Vedanākkhandhassa vayaṁ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṁ passanto imāni dasa lakkhaṇāni passati. |
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| Sections xiii.–xvi. | |
Saññākkhandhassa …pe… saṅkhārakkhandhassa …pe… viññāṇakkhandhassa udayaṁ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā viññāṇasamudayoti—paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṁ passati. Taṇhāsamudayā viññāṇasamudayoti paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṁ passati. Kammasamudayā viññāṇasamudayoti—paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṁ passati. Nāmarūpasamudayā viññāṇasamudayoti—paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṁ passati. Nibbattilakkhaṇaṁ passantopi viññāṇakkhandhassa udayaṁ passati. Viññāṇakkhandhassa udayaṁ passanto imāni pañca lakkhaṇāni passati. |
223. How is it that understanding of applying the ear thus: “This is the noble actuality of suffering, this is the noble actuality of the origin of suffering, this is the noble actuality of the cessation of suffering, this is the noble actuality of the way leading to the cessation of suffering”, is knowledge of what consists in the heard (learnt)? |
Vayaṁ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā viññāṇanirodhoti—paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṁ passati. Taṇhānirodhā viññāṇanirodhoti—paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṁ passati. Kammanirodhā viññāṇanirodhoti—paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṁ passati. Nāmarūpanirodhā viññāṇanirodhoti—paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṁ passati. Vipariṇāmalakkhaṇaṁ passantopi viññāṇakkhandhassa vayaṁ passati. Viññāṇakkhandhassa vayaṁ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṁ passanto imāni dasa lakkhaṇāni passati. |
224. Herein, what is the noble actuality of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering, in short the five aggregates [as objects] of clinging are suffering. |
Pañcannaṁ khandhānaṁ udayaṁ passanto imāni pañcavīsati lakkhaṇāni passati, vayaṁ passanto imāni pañcavīsati lakkhaṇāni passati, udayabbayaṁ passanto imāni paññāsa lakkhaṇāni passati. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“paccuppannānaṁ dhammānaṁ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṁ”. Rūpakkhandho āhārasamudayo. Vedanā, saññā, saṅkhārā—tayo khandhā phassasamudayā. Viññāṇakkhandho nāmarūpasamudayo. |
225. Herein, what is birth? In the various orders of being the birth of beings, their coming to birth, descent (into a womb), reproduction, manifestation of aggregates, acquisition of bases [for consciousness], is what is called birth. |
Udayabbayañāṇaniddeso chaṭṭho. |
226. Herein, what is ageing? In the various orders of beings the ageing of beings, their old age, state of broken teeth, grey hair and wrinkles, their decline of life and weakening faculties, is what is called ageing. |
1.1.7. Bhaṅgānupassanāñāṇaniddesa |
227. Herein, what is death? In the various orders of beings the passing of beings, their passing away, break-up, disappearance, dying, completing their time, break-up of aggregates, laying down of the corpse, interruption of the life faculty, is what is called death. |
Kathaṁ ārammaṇaṁ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṁ? Rūpārammaṇatā cittaṁ uppajjitvā bhijjati. Taṁ ārammaṇaṁ paṭisaṅkhā tassa cittassa bhaṅgaṁ anupassati. |
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| 228. Herein, what is sorrow? The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, consuming of the heart, grief, dart of sorrow, in one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is what is called sorrow. | |
Anupassatīti, kathaṁ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati, virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati. |
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| 229. Herein, what is lamentation? The wail and lament, wailing and lamenting, bewailing and lamentation, blubbering, jabbering, outcry, out-crying, crying out, in one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is what is called lamentation. | |
Aniccato anupassanto niccasaññaṁ pajahati. Dukkhato anupassanto sukhasaññaṁ pajahati. Anattato anupassanto attasaññaṁ pajahati. Nibbindanto nandiṁ pajahati. Virajjanto rāgaṁ pajahati. Nirodhento samudayaṁ pajahati. Paṭinissajjanto ādānaṁ pajahati. |
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| 230. Herein, what is pain? Bodily discomfort, bodily pain, what is felt as uncomfortable and painful born of body contact, uncomfortable painful feeling born of body contact, is called pain. | |
Vedanārammaṇatā …pe… saññārammaṇatā … saṅkhārārammaṇatā … viññāṇārammaṇatā … cakkhu …pe… jarāmaraṇārammaṇatā cittaṁ uppajjitvā bhijjati. Taṁ ārammaṇaṁ paṭisaṅkhā tassa cittassa bhaṅgaṁ anupassati. Anupassatīti, kathaṁ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati. |
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| 231. Herein, what is grief? Mental discomfort, mental pain, what is felt as uncomfortable and painful born of mind contact, uncomfortable painful feeling born of mind contact, is called grief. | |
Aniccato anupassanto niccasaññaṁ pajahati. Dukkhato anupassanto sukhasaññaṁ pajahati. Anattato anupassanto attasaññaṁ pajahati. Nibbindanto nandiṁ pajahati. Virajjanto rāgaṁ pajahati. Nirodhento samudayaṁ pajahati. Paṭinissajjanto ādānaṁ pajahati. |
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| 232. Herein, what is despair? The trouble and despair, tribulation and desperation, troubledness and despairingness, of one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is called despair . | |
Vatthusaṅkamanā ceva, |
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paññāya ca vivaṭṭanā; |
233. Herein, what is association with the unloved as suffering? Here the coincidence, conjunction, meeting, mixing, with those visible objects, sounds, odours, flavours, tangible objects, that are unwanted, unwished for, unwelcome, or with those [persons] who desire one's harm, one's ruin, one's discomfort, what is not one's surcease of bondage, is what is called association with the unloved as suffering. |
Āvajjanā balañceva, |
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paṭisaṅkhā vipassanā. |
234. Herein, what is separation from the loved as suffering? Here the non-coincidence, non-conjunction, non-meeting, non-mixing, with those visible objects, sounds, odours, flavours, tangible objects, that are wanted, wished for, welcome, or with those [persons] who desire one's good, one's welfare, one's comfort, what is one's surcease of bondage, or mother or father or brother or sister or friends or companions or relatives or kin, is what is called separation from the loved as suffering. |
Ārammaṇaanvayena, |
235. Herein, what is not to get what one wants as suffering? To beings subject to birth there comes this wish: Oh that we were not subject to birth and that birth might not come to us. But that is not to be gained by [mere] wishing. This is what is not to obtain one's wish as suffering. To beings subject to ageing there comes … To beings subject to sickness … To beings subject to death … To beings subject to sorrow and lamentation, pain, grief and despair there comes this wish: Oh that we were not subject to sorrow and lamentation, pain, grief and despair and that sorrow and lamentation, pain, grief and despair might not come to us. But that is not to be gained by [mere] wishing. This is what is not to get one's wish as suffering. |
ubho ekavavatthanā; |
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Nirodhe adhimuttatā, |
236. Herein, what are in short the five aggregates [as objects] of clinging as suffering? They are the materiality aggregate [as object] of clinging, the feeling aggregate [as object] of clinging, the perception aggregate [as object] of clinging, the formations aggregate [as object] of clinging, and the consciousness aggregate [as object] of clinging. These are what are called in short the five aggregates [as objects] of clinging as suffering. This is called the noble actuality of suffering. |
vayalakkhaṇavipassanā. |
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| 237. Herein, what is the noble actuality of the origin of suffering? It is craving, which produces further being, is accompanied by delight and greed, delighting in this and that, that is to say, craving for sense desires, craving for being, craving for non-being. | |
Ārammaṇañca paṭisaṅkhā, |
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bhaṅgañca anupassati; |
238. But wherein does that craving arise, wherein does it dwell? Craving arises wherever there is what is likable and agreeable in the world, and therein it dwells. And what is likable and agreeable in the world? Eye is likable and agreeable in the world: therein this craving arises, therein it dwells. Ear … Nose … Tongue … Body … Mind … Visible objects … Sounds … Odours … Flavours … Tangible objects … Ideas … Eye consciousness … Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness … Eye contact … Ear contact … Nose contact … Tongue contact … Body contact … Mind contact … Eye-contact-born feeling … Ear-contact-born feeling … Nose-contact-born feeling … Tongue-contact-born feeling … Body-contact-born feeling … Mind-contact-born feeling … Perception of visible objects … Perception of sounds … Perception of odours … Perception of flavours … Perception of tangible objects … Perception of ideas … Volition about visible objects … Volition about sounds … Volition about odours … Volition about flavours … Volition about tangible objects … Volition about ideas … Craving for visible objects … Craving for sounds … Craving for odours … Craving for flavours … Craving for tangible objects … Craving for ideas … Applied thought about visible objects … Applied thought about sounds … Applied thought about odours … Applied thought about flavours … Applied thought about tangible objects … Applied thought about ideas … Sustained thought about visible objects … Sustained thought about sounds … Sustained thought about odours … Sustained thought about flavours … Sustained thought about tangible objects … Sustained thought about ideas is likable and agreeable in the world: therein this craving arises, therein it dwells. |
Suññato ca upaṭṭhānaṁ, |
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adhipaññā vipassanā. |
That is called the noble actuality of the origin of suffering. |
Kusalo tīsu anupassanāsu, |
239. Herein, what is the noble actuality of the cessation of suffering? It is the remainderless fading and ceasing, denying, relinquishing, letting go and rejecting, of that same craving. |
Catasso ca vipassanāsu; |
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Tayo upaṭṭhāne kusalatā, |
240. But wherein is that craving abandoned, wherein does it cease? Craving is abandoned wherever there is what is likable and agreeable in the world, and therein it ceases. And what is likable and agreeable in the world? Eye is likable and agreeable in the world: … [and so on as in § 238] … Sustained thought about ideas is likable and agreeable in the world: therein this craving is abandoned, therein it ceases. |
Nānādiṭṭhīsu na kampatīti. |
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| This is called the noble actuality of the cessation of suffering. | |
Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ārammaṇaṁ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṁ”. |
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| 241. Herein, what is the noble actuality of the way leading to the cessation of suffering? It is this noble eightfold path, that is to say: right view, right thought, right speaking, right acting, right living, right effort, right mindfulness, right concentration. | |
Bhaṅgānupassanāñāṇaniddeso sattamo. |
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| 242. Herein, what is right view? It is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This is what is called right view. | |
1.1.8. Ādīnavañāṇaniddesa |
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Kathaṁ bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ? Uppādo bhayanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. Pavattaṁ bhayanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. Nimittaṁ bhayanti …pe… āyūhanā bhayanti …pe… paṭisandhi bhayanti … gati bhayanti … nibbatti bhayanti … upapatti bhayanti … jāti bhayanti … jarā bhayanti … byādhi bhayanti … maraṇaṁ bhayanti … soko bhayanti … paridevo bhayanti … upāyāso bhayanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. |
243. Herein, what is right thought? It is the thought of renunciation, the thought of non-ill-will, the thought of non-cruelty. This is what is called right thought. |
Anuppādo khemanti—santipade ñāṇaṁ. Appavattaṁ khemanti—santipade ñāṇaṁ …pe… anupāyāso khemanti—santipade ñāṇaṁ. |
244. Herein, what is right speaking? It is abstention from false speech, abstention from malicious speech, abstention from harsh speech, abstention from gossip. This is what is called right speaking. |
Uppādo bhayaṁ, anuppādo khemanti—santipade ñāṇaṁ. Pavattaṁ bhayaṁ, appavattaṁ khemanti—santipade ñāṇaṁ …pe… upāyāso bhayaṁ, anupāyāso khemanti—santipade ñāṇaṁ. |
245. Herein, what is right acting? It is abstention from killing living things, abstention from taking what is not given, abstention from sexual misconduct. This is what is called right acting. |
Uppādo dukkhanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. Pavattaṁ dukkhanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ …pe… upāyāso dukkhanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. |
246. Herein, what is right living? Here a noble disciple, having rejected wrong living, makes his livelihood by right living. This is what is called right living. |
Anuppādo sukhanti—santipade ñāṇaṁ. Appavattaṁ sukhanti—santipade ñāṇaṁ …pe… anupāyāso sukhanti—santipade ñāṇaṁ. |
247. Herein, what is right effort? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unprofitable ideas, and he strives, exerts energy, strains his mind and struggles. He awakens zeal for the abandoning of arisen evil unprofitable ideas, and he strives, … He awakens zeal for the arising of unarisen profitable ideas, and … He awakens zeal for the maintenance, non-disappearance, strengthening, increase, development and perfection of arisen profitable ideas, and he strives, exerts energy, strains his mind and struggles. This is what is called right effort. |
Uppādo dukkhaṁ, anuppādo sukhanti—santipade ñāṇaṁ. Pavattaṁ dukkhaṁ, appavattaṁ sukhanti—santipade ñāṇaṁ …pe… upāyāso dukkhaṁ, anupāyāso sukhanti—santipade ñāṇaṁ. |
248. Herein, what is right mindfulness? Here a bhikkhu dwells contemplating the body as a body, ardent, fully aware and mindful, having put away covetousness and grief for the world. He dwells contemplating feelings as feelings, ardent, … He dwells contemplating cognizance … He dwells contemplating ideas as ideas, ardent, fully aware and mindful, having put away covetousness and grief for the world. This is what is called right mindfulness. |
Uppādo sāmisanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. Pavattaṁ sāmisanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ …pe… upāyāso sāmisanti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. |
249. Herein, what is right concentration? Here quite secluded from sensual-desires, secluded from unprofitable ideas a bhikkhu enters upon and abides in the first jhana, which is accompanied by applied and sustained thought with happiness and [bodily] pleasure born of seclusion. With the stilling of applied and sustained thought he enters upon and abides in the second jhana, which has internal confidence and singleness of cognizance without applied thought, without sustained thought, with happiness and [bodily] pleasure born of concentration. With the fading as well of happiness he abides in equanimity, and mindful and fully aware, feeling pleasure with the body, he enters upon and dwells in the third jhana, on account of which the Noble Ones announce: “He abides in pleasure who has equanimity and is mindful”. With the abandoning of [bodily] pleasure and pain, and with the previous disappearance of [mental] joy and grief he enters upon and abides in the fourth jhana, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity. This is what is called right concentration. This is what is called the noble actuality of the way leading to the cessation of suffering. |
Anuppādo nirāmisanti—santipade ñāṇaṁ. Appavattaṁ nirāmisanti—santipade ñāṇaṁ …pe… anupāyāso nirāmisanti—santipade ñāṇaṁ. |
250. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: This is the noble actuality of suffering, this is the noble actuality of the origin of suffering, this is the noble actuality of the cessation of suffering, this is the noble actuality of the way leading to the cessation of suffering. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”. |
Uppādo sāmisaṁ, anuppādo nirāmisanti—santipade ñāṇaṁ. Pavattaṁ sāmisaṁ, appavattaṁ nirāmisanti—santipade ñāṇaṁ …pe… upāyāso sāmisaṁ, anupāyāso nirāmisanti—santipade ñāṇaṁ. |
II. Virtue |
| 251. How is it that understanding of restraint after hearing (learning) knowledge of what consists in virtue? | |
Uppādo saṅkhārāti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. Pavattaṁ saṅkhārāti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ …pe… upāyāso saṅkhārāti—bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ. |
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| 252. Five kinds of virtue: virtue consisting in limited purification, virtue consisting in unlimited purification, virtue consisting in perfected purification, virtue consisting in unmisapprehended purification, virtue consisting in tranquillized purification. | |
Anuppādo nibbānanti—santipade ñāṇaṁ. Appavattaṁ nibbānanti—santipade ñāṇaṁ …pe… anupāyāso nibbānanti—santipade ñāṇaṁ. |
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| 253. Herein, what is virtue consisting in limited purification? That of the training precepts for those not fully admitted to the Order: such is virtue consisting in limited purification. | |
Uppādo saṅkhārā, anuppādo nibbānanti—santipade ñāṇaṁ. Pavattaṁ saṅkhārā, appavattaṁ nibbānanti—santipade ñāṇaṁ …pe… upāyāso saṅkhārā, anupāyāso nibbānanti—santipade ñāṇaṁ. |
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| 254. What is virtue consisting in unlimited purification? That of the training precepts for those fully admitted to the Order: such is virtue consisting in unlimited purification. | |
Uppādañca pavattañca, |
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nimittaṁ dukkhanti passati; |
255. What is virtue consisting in perfected purification? That of Magnanimous Ordinary Men devoted to profitable ideas, who are perfecting [the course] that ends in initiateship (trainership), regardless of the physical body and life, having given up [attachment to] life: such is virtue consisting in perfected purification. |
Āyūhanaṁ paṭisandhiṁ, |
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ñāṇaṁ ādīnave idaṁ. |
256. What is virtue consisting in unmisapprehended purification? That of the seven kinds of initiate (trainer): such is virtue consisting in unmisapprehended purification. |
Anuppādaṁ appavattaṁ, |
257. What is virtue consisting in tranquillized purification? That of the Perfect One's disciples with cankers exhausted, of Undeclared Enlightened Ones (Pacceka Buddhas), of Perfect Ones accomplished and fully enlightened: such is virtue consisting in tranquillized purification. |
Animittaṁ sukhanti ca; |
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Anāyūhanaṁ appaṭisandhiṁ, |
258. There is virtue that has a limit and virtue that has no limit. Herein what is the virtue that has a limit? There is virtue that has gain as its limit, there is virtue that has fame as its limit, there is virtue that has relatives as its limit, there is virtue that has limbs as its limit, there is virtue that has life as its limit. |
Ñāṇaṁ santipade idaṁ. |
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| What is the virtue that has gain as its limit? Here someone with gain as cause, with gain as condition, with gain as reason, transgresses a training precept as undertaken: such virtue has gain as its limit. | |
Idaṁ ādīnave ñāṇaṁ, |
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Pañcaṭhānesu jāyati; |
What is the virtue that has fame as its limit? Here someone with fame as cause, …: such virtue has fame as its limit. |
Pañcaṭhāne santipade, |
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Dasa ñāṇe pajānāti; |
What is the virtue that has relatives as its limit? Here someone with relatives as cause, …: such virtue has relatives as its limit. |
Dvinnaṁ ñāṇānaṁ kusalatā, |
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Nānādiṭṭhīsu na kampatīti. |
What is the virtue that has limbs as its limit? Here someone with limbs as cause …: such virtue has limbs as its limit. |
Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ”. |
What is the virtue that has life as its limit? Here someone with life as cause, with life as condition, with life as reason, transgresses a training precept as undertaken: such virtue has life as its limit. |
Ādīnavañāṇaniddeso aṭṭhamo. |
Such kinds of virtue are torn, rent, blotched, mottled, they are not liberating, not commended by the wise; they are misapprehended, not conducive to concentration, not a basis for non-remorse, not a basis for gladness, not a basis for happiness, not a basis for tranquillity, not a basis for bliss, not a basis for concentration, not a basis for correct knowledge and seeing; they do not lead to complete dispassion, to fading of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: such virtue has a limit. |
1.1.9. Saṅkhārupekkhāñāṇaniddesa |
259. What is the virtue that has no limit? There is virtue that does not have gain as its limit, there is virtue that does not have fame as its limit, there is virtue that does not have relatives as its limit, there is virtue that does not have limbs as its limit, there is virtue that does not have life as its limit. |
Kathaṁ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ? Uppādaṁ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ, pavattaṁ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ, nimittaṁ muñcitukamyatā …pe… āyūhanaṁ muñcitukamyatā … paṭisandhiṁ muñcitukamyatā … gatiṁ muñcitukamyatā … nibbattiṁ muñcitukamyatā … upapattiṁ muñcitukamyatā … jātiṁ muñcitukamyatā … jaraṁ muñcitukamyatā … byādhiṁ muñcitukamyatā … maraṇaṁ muñcitukamyatā … sokaṁ muñcitukamyatā … paridevaṁ muñcitukamyatā …pe… upāyāsaṁ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. |
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| What is the virtue that does not have gain as its limit? Here someone does not, with gain as cause, with gain as condition, with gain as reason, even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? Such virtue does not have gain as its limit. | |
Uppādo dukkhanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Pavattaṁ dukkhanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe… upāyāso dukkhanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. |
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| What is the virtue that does not have fame as its limit? Here someone does not, with fame as cause, … Such virtue does not have fame as its limit. | |
Uppādo bhayanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Pavattaṁ bhayanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe… upāyāso bhayanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. |
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| What is the virtue that does not have relatives as its limit? Here someone does not, with relatives as cause, … Such virtue does not have relatives as its limit. | |
Uppādo sāmisanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Pavattaṁ sāmisanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe… upāyāso sāmisanti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. |
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| What is virtue that does not have limbs as its limit? Here someone does not, with limbs as cause, … Such virtue does not have limbs as its limit. | |
Uppādo saṅkhārāti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Pavattaṁ saṅkhārāti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe… upāyāso saṅkhārāti—muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. |
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| What is virtue that does not have life as its limit? Here someone does not, with life as cause, with life as condition, with life as reason even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? Such virtue does not have life as its limit. | |
Uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti—saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti—saṅkhārupekkhā. Pavattaṁ saṅkhārā …pe… nimittaṁ saṅkhārā … āyūhanā saṅkhārā … paṭisandhi saṅkhārā … gati saṅkhārā … nibbatti saṅkhārā … upapatti saṅkhārā … jāti saṅkhārā … jarā saṅkhārā … byādhi saṅkhārā … maraṇaṁ saṅkhārā … soko saṅkhārā … paridevo saṅkhārā …pe… upāyāso saṅkhārā, te saṅkhāre ajjhupekkhatīti—saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti—saṅkhārupekkhā. |
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| Such kinds of virtue are untorn, unrent, unblotched, unmottled, they are liberating, commended by the wise, unmisapprehended, conducive to concentration, a basis for non-remorse, a basis for gladness, a basis for happiness, a basis for tranquillity, a basis for bliss, a basis for concentration, a basis for correct knowledge and seeing, they lead to complete dispassion, to fading of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: such virtue has no limit. | |
Katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Aṭṭhahākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Puthujjanassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkhassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjanassa dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. |
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| 260. What is virtue? How many kinds of virtue are there? From what does virtue originate? With how many ideas does virtue combine? | |
Puthujjanassa katamehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjano saṅkhārupekkhaṁ abhinandati vā vipassati vā. Puthujjanassa imehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkho saṅkhārupekkhaṁ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṁ samāpajjati. Sekkhassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgo saṅkhārupekkhaṁ vipassati vā paṭisaṅkhāya vā phalasamāpattiṁ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Vītarāgassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. |
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| 261. What is virtue? There is virtue as volition, virtue as consciousness concomitant, virtue as restraint, virtue as non-transgression. | |
Kathaṁ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṁ hoti? Puthujjanassa saṅkhārupekkhaṁ abhinandato cittaṁ kilissati, bhāvanāya paripantho hoti, paṭivedhassa antarāyo hoti, āyatiṁ paṭisandhiyā paccayo hoti. Sekkhassapi saṅkhārupekkhaṁ abhinandato cittaṁ kilissati, bhāvanāya paripantho hoti, uttaripaṭivedhassa antarāyo hoti, āyatiṁ paṭisandhiyā paccayo hoti. Evaṁ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṁ hoti abhinandaṭṭhena. |
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| 262. How many kinds of virtue are there? There are three kinds of virtue (habit); profitable virtue (habit), unprofitable virtue (habit), indeterminate virtue (habit). | |
Kathaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṁ hoti? Puthujjano saṅkhārupekkhaṁ aniccatopi dukkhatopi anattatopi vipassati. Sekkhopi saṅkhārupekkhaṁ aniccatopi dukkhatopi anattatopi vipassati. Vītarāgopi saṅkhārupekkhaṁ aniccatopi dukkhatopi anattatopi vipassati. Evaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṁ hoti anupassanaṭṭhena. |
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| 263. From what does virtue originate? Profitable virtue (habit) originates from profitable cognizance, unprofitable virtue (habit) originates from unprofitable cognizance, indeterminate virtue (habit) originates from indeterminate cognizance. | |
Kathaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti? Puthujjanassa saṅkhārupekkhā kusalā hoti. Sekkhassapi saṅkhārupekkhā kusalā hoti. Vītarāgassa saṅkhārupekkhā abyākatā hoti. Evaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti kusalābyākataṭṭhena. |
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| 264. With how many ideas does virtue combine? | |
Kathaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti? Puthujjanassa saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Sekkhassapi saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Vītarāgassa saṅkhārupekkhā accantaṁ suviditā hoti. Evaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti viditaṭṭhena ca aviditaṭṭhena ca. |
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| Virtue combines with restraint, virtue combines with non-transgression, virtue combines with the volition produced about such an idea [as restraint or non-transgression]. | |
Kathaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti? Puthujjano saṅkhārupekkhaṁ atittattā vipassati. Sekkhopi saṅkhārupekkhaṁ atittattā vipassati. Vītarāgo saṅkhārupekkhaṁ tittattā vipassati. Evaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti tittaṭṭhena ca atittaṭṭhena ca. |
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| In the case of killing living things virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. In the case of taking what is not given … sexual misconduct … false speech … malicious speech … harsh speech … gossip … covetousness … ill-will … In the case of wrong view virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. | |
Kathaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti? Puthujjano saṅkhārupekkhaṁ tiṇṇaṁ saññojanānaṁ pahānāya sotāpattimaggaṁ paṭilābhatthāya vipassati. Sekkho saṅkhārupekkhaṁ tiṇṇaṁ saññojanānaṁ pahīnattā uttaripaṭilābhatthāya vipassati. Vītarāgo saṅkhārupekkhaṁ sabbakilesānaṁ pahīnattā diṭṭhadhammasukhavihāratthāya vipassati. Evaṁ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti pahīnaṭṭhena ca appahīnaṭṭhena ca. |
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| Through renunciation in the case of zeal for sensual-desires virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. Through non-ill-will in the case of ill-will … Through perception of light in the case of stiffness-and-torpor … Through non-distraction in the case of agitation … Through investigation-of-ideas in the case of uncertainty … Through knowledge in the case of ignorance … Through gladness in the case of boredom, virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. | |
Kathaṁ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti? Sekkho saṅkhārupekkhaṁ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṁ samāpajjati. Vītarāgo saṅkhārupekkhaṁ vipassati vā paṭisaṅkhāya vā phalasamāpattiṁ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Evaṁ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṁ hoti vihārasamāpattaṭṭhena. |
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| Through the first jhana in the case of the hindrances virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the second jhana in the case of applied thought and sustained thought … Through the third jhana in the case of happiness … Through the fourth jhana in the case of pleasure and pain, virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. | |
Kati saṅkhārupekkhā samathavasena uppajjanti? Kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjanti. |
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| Through the attainment of the base consisting of boundless space in the case of perceptions of materiality, perceptions of resistance and perceptions of variety virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the attainment of the base consisting of boundless consciousness in the case of perception of the base consisting of boundless space … Through the attainment of the base consisting of nothingness in the case of perception of the base consisting of boundless consciousness … Through the attainment of the base consisting of neither perception nor non-perception in the case of perception of the base consisting of nothingness virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. | |
Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamaṁ jhānaṁ paṭilābhatthāya nīvaraṇe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Dutiyaṁ jhānaṁ paṭilābhatthāya vitakkavicāre paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Tatiyaṁ jhānaṁ paṭilābhatthāya pītiṁ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Catutthaṁ jhānaṁ paṭilābhatthāya sukhadukkhe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Ākāsānañcāyatanasamāpattiṁ paṭilābhatthāya rūpasaññaṁ paṭighasaññaṁ nānattasaññaṁ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Viññāṇañcāyatanasamāpattiṁ paṭilābhatthāya ākāsānañcāyatanasaññaṁ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Ākiñcaññāyatanasamāpattiṁ paṭilābhatthāya viññāṇañcāyatanasaññaṁ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Nevasaññānāsaññāyatanasamāpattiṁ paṭilābhatthāya ākiñcaññāyatanasaññaṁ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti. |
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| Through contemplation of impermanence in the case of perception of permanence virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. Through contemplation of pain in the case of perception of pleasure … Through contemplation of not self in the case of perception of self … Through contemplation of dispassion in the case of delighting … Through contemplation of fading away of greed in the case of greed … Through contemplation of cessation in the case of arising … Through contemplation of renunciation in the case of grasping … Through contemplation of destruction in the case of perception of compactness … Through contemplation of fall in the case of accumulation … Through contemplation of change in the case of perception of lastingness … Through contemplation of the signless in the case of the sign [of formations] … Through contemplation of the desireless in the case of desire … Through contemplation of voidness in the case of misinterpretation … Through insight into ideas which is the higher understanding in the case of misinterpretation due to greed … Through correct knowledge and seeing in the case of misinterpretation due to confusion … Through contemplation of danger in the case of misinterpretation due to reliance [on formations] … Through contemplation of reflexion in the case of non-reflexion … Through contemplation of turning away in the case of misinterpretation due to bondage virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. | |
Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggaṁ paṭilābhatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ gatiṁ nibbattiṁ upapattiṁ jātiṁ jaraṁ byādhiṁ maraṇaṁ sokaṁ paridevaṁ upāyāsaṁ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Sotāpattiphalasamāpattatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Sakadāgāmimaggaṁ paṭilābhatthāya …pe… sakadāgāmiphalasamāpattatthāya … anāgāmimaggaṁ paṭilābhatthāya …pe… anāgāmiphalasamāpattatthāya … arahattamaggaṁ paṭilābhatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ gatiṁ nibbattiṁ upapattiṁ jātiṁ jaraṁ byādhiṁ maraṇaṁ sokaṁ paridevaṁ upāyāsaṁ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Arahattaphalasamāpattatthāya …pe… suññatavihārasamāpattatthāya …pe… animittavihārasamāpattatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ … paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ. Imā dasa saṅkhārupekkhā vipassanāvasena uppajjanti. |
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| Through the stream-entry path in the case of the defilements coefficient with wrong view virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the once-return path in the case of gross defilements … Through the non-return path in the case of secondary defilements … Through the arahant path in the case of all defilements virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. | |
Kati saṅkhārupekkhā kusalā, kati akusalā, kati abyākatā? Pannarasa saṅkhārupekkhā kusalā, tisso saṅkhārupekkhā abyākatā. Natthi saṅkhārupekkhā akusalā. |
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| 265. Five kinds of virtue. | |
Paṭisaṅkhāsantiṭṭhanā paññā, |
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Aṭṭha cittassa gocarā; |
In the case of killing living things abandoning is virtue, abstention is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtues lead to non-remorse cognizance, to gladness, to happiness, to tranquillity, to joy, to repetition, to development, to making much of, to embellishment, to the requisite [for concentration], to the equipment [of concentration], to perfection, to complete dispassion, to fading away of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: the purification consisting in restraint in such virtues is the higher virtue. Cognizance established in the purification consisting in restraint does not become distracted: the purification consisting in non-distraction is the higher cognizance. He sees the purification consisting in restraint correctly, and he sees the purification consisting in non-distraction correctly: the purification consisting in seeing is the higher understanding. The meaning of restraint therein is training in the higher virtue, the meaning of non-distraction therein is training in the higher cognizance, the meaning of seeing therein is training in the higher understanding. He trains by adverting to these three kinds of training, he trains by knowing them, by seeing them, by reviewing them, by steadying [cognizance] upon them, by resolving with faith upon them, by exerting energy upon them, by establishing mindfulness upon them, by concentrating cognizance upon them, by understanding them with understanding, by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by realizing what is to be realized, he trains by developing what should be developed. |
Puthujjanassa dve honti, |
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Tayo sekkhassa gocarā; |
In the case of taking what is not given … [and so on with the rest of the ten courses of unprofitable [action] as in § 264, repeating the remainder of § 265 above in each instance] … |
Tayo ca vītarāgassa, |
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Yehi cittaṁ vivaṭṭati. |
Through renunciation in the case of zeal for sensual-desires … [repeat as in § 265 above for each of the hindrances in § 264] … |
Aṭṭha samādhissa paccayā, |
Through the first jhana in the case of the hindrances … |
dasa ñāṇassa gocarā; |
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Aṭṭhārasa saṅkhārupekkhā, |
Through the attainment of the base consisting of boundless space in the case of perceptions of materiality, perceptions of resistance and perceptions of variety … |
tiṇṇaṁ vimokkhāna paccayā. |
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| Through contemplation of impermanence in the case of perception of permanence … | |
Ime aṭṭhārasākārā, |
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Paññā yassa pariccitā; |
Through the stream-entry path in the case of the defilements coefficient with wrong view … Through the once-return path in the case of gross defilements … Through the non-return path in the case of secondary defilements … Through the arahant path in the case of all defilements abandoning is virtue, abstention is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtue leads to non-remorse cognizance, … he trains by developing what should be developed. |
Kusalo saṅkhārupekkhāsu, |
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Nānādiṭṭhīsu na kampatīti. |
266. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of restraint after hearing (learning) is knowledge of what consists in virtue”. |
Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ”. |
III. Concentration |
| 267. How is it that understanding of concentrating after restraining is knowledge of what consists in the development of concentration? | |
Saṅkhārupekkhāñāṇaniddeso navamo. |
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| 268. One kind of concentration: Unification of cognizance. | |
1.1.10. Gotrabhuñāṇaniddesa |
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Kathaṁ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṁ? Uppādaṁ abhibhuyyatīti—gotrabhu. Pavattaṁ abhibhuyyatīti—gotrabhu. Nimittaṁ abhibhuyyatīti—gotrabhu. Āyūhanaṁ abhibhuyyatīti—gotrabhu. Paṭisandhiṁ abhibhuyyatīti—gotrabhu. Gatiṁ abhibhuyyatīti—gotrabhu. Nibbattiṁ abhibhuyyatīti—gotrabhu. Upapattiṁ abhibhuyyatīti—gotrabhu. Jātiṁ abhibhuyyatīti—gotrabhu. Jaraṁ abhibhuyyatīti—gotrabhu. Byādhiṁ abhibhuyyatīti—gotrabhu. Maraṇaṁ abhibhuyyatīti—gotrabhu. Sokaṁ abhibhuyyatīti—gotrabhu. Paridevaṁ abhibhuyyatīti—gotrabhu. Upāyāsaṁ abhibhuyyatīti—gotrabhu. Bahiddhā saṅkhāranimittaṁ abhibhuyyatīti—gotrabhu. Anuppādaṁ pakkhandatīti—gotrabhu. Appavattaṁ pakkhandatīti—gotrabhu …pe… nirodhaṁ nibbānaṁ pakkhandatīti—gotrabhu. |
Two kinds of concentration: Mundane concentration and supramundane concentration. |
Uppādaṁ abhibhuyyitvā anuppādaṁ pakkhandatīti—gotrabhu. Pavattaṁ abhibhuyyitvā appavattaṁ pakkhandatīti—gotrabhu. Nimittaṁ abhibhuyyitvā animittaṁ pakkhandatīti—gotrabhu …pe… bahiddhā saṅkhāranimittaṁ abhibhuyyitvā nirodhaṁ nibbānaṁ pakkhandatīti—gotrabhu. |
Three kinds of concentration: Concentration with applied-thought and sustained-thought, concentration without applied-thought and with only sustained-thought, concentration without applied-thought and sustained-thought . |
Uppādā vuṭṭhātīti—gotrabhu. Pavattā vuṭṭhātīti—gotrabhu. Nimittā vuṭṭhātīti—gotrabhu. Āyūhanā vuṭṭhātīti—gotrabhu. Paṭisandhiyā vuṭṭhātīti—gotrabhu. Gatiyā vuṭṭhātīti—gotrabhu. Nibbattiyā vuṭṭhātīti—gotrabhu. Upapattiyā vuṭṭhātīti—gotrabhu. Jātiyā vuṭṭhātīti—gotrabhu. Jarāya vuṭṭhātīti—gotrabhu. Byādhimhā vuṭṭhātīti—gotrabhu. Maraṇā vuṭṭhātīti—gotrabhu. Sokā vuṭṭhātīti—gotrabhu. Paridevā vuṭṭhātīti—gotrabhu. Upāyāsā vuṭṭhātīti—gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhātīti—gotrabhu. Anuppādaṁ pakkhandatīti—gotrabhu. Appavattaṁ pakkhandatīti—gotrabhu …pe… nirodhaṁ nibbānaṁ pakkhandatīti—gotrabhu. |
Four kinds of concentration: Concentration partaking of diminution, concentration partaking of stagnation, concentration partaking of distinction, concentration partaking of penetration. |
Uppādā vuṭṭhahitvā anuppādaṁ pakkhandatīti—gotrabhu. Pavattā vuṭṭhahitvā appavattaṁ pakkhandatīti—gotrabhu. Nimittā vuṭṭhahitvā animittaṁ pakkhandatīti—gotrabhu. Āyūhanā vuṭṭhahitvā anāyūhanaṁ pakkhandatīti—gotrabhu. Paṭisandhiyā vuṭṭhahitvā appaṭisandhiṁ pakkhandatīti—gotrabhu. Gatiyā vuṭṭhahitvā agatiṁ pakkhandatīti—gotrabhu. Nibbattiyā vuṭṭhahitvā anibbattiṁ pakkhandatīti—gotrabhu. Upapattiyā vuṭṭhahitvā anupapattiṁ pakkhandatīti—gotrabhu. Jātiyā vuṭṭhahitvā ajātiṁ pakkhandatīti—gotrabhu. Jarāya vuṭṭhahitvā ajaraṁ pakkhandatīti—gotrabhu. Byādhimhā vuṭṭhahitvā abyādhiṁ pakkhandatīti—gotrabhu. Maraṇā vuṭṭhahitvā amataṁ pakkhandatīti—gotrabhu. Sokā vuṭṭhahitvā asokaṁ pakkhandatīti—gotrabhu. Paridevā vuṭṭhahitvā aparidevaṁ pakkhandatīti—gotrabhu. Upāyāsā vuṭṭhahitvā anupāyāsaṁ pakkhandatīti—gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhahitvā nirodhaṁ nibbānaṁ pakkhandatīti—gotrabhu. |
Five kinds of concentration: Intentness upon (pervasion) with happiness, intentness upon (pervasion) with pleasure, intentness upon (pervasion) with equanimity, intentness upon (pervasion) with light, the sign of reviewing. |
Uppādā vivaṭṭatīti—gotrabhu. Pavattā vivaṭṭatīti—gotrabhu …pe… bahiddhā saṅkhāranimittā vivaṭṭatīti—gotrabhu. Anuppādaṁ pakkhandatīti—gotrabhu. Appavattaṁ pakkhandatīti—gotrabhu …pe… nirodhaṁ nibbānaṁ pakkhandatīti—gotrabhu. |
Six kinds of concentration: Concentration as mental unification and non-distraction through the recollection of the Enlightened One, concentration … through the recollection of the True Idea, concentration … through the recollection of the Community (Order), concentration … through the recollection of virtue, concentration … through the recollection of generosity, concentration as mental unification and non-distraction through the recollection of deities. |
Uppādā vivaṭṭitvā anuppādaṁ pakkhandatīti—gotrabhu. Pavattā vivaṭṭitvā appavattaṁ pakkhandatīti—gotrabhu …pe… bahiddhā saṅkhāranimittā vivaṭṭitvā nirodhaṁ nibbānaṁ pakkhandatīti—gotrabhu. |
Seven kinds of concentration: Skill in concentration, skill in attainment of concentration, skill in remaining in concentration, skill in emerging from concentration, skill in health of concentration, skill in the domain of concentration, skill in guiding concentration. |
Kati gotrabhū dhammā samathavasena uppajjanti? Kati gotrabhū dhammā vipassanāvasena uppajjanti? Aṭṭha gotrabhū dhammā samathavasena uppajjanti. Dasa gotrabhū dhammā vipassanāvasena uppajjanti. |
Eight kinds of concentration: Concentration as mental unification and non-distraction through the earth kasina, concentration … through the water kasina … through the fire kasina … through the air kasina … through the blue kasina … through the yellow kasina … through the red kasina … concentration as mental unification and non-distraction through the white kasina. |
Katame aṭṭha gotrabhū dhammā samathavasena uppajjanti? Paṭhamaṁ jhānaṁ paṭilābhatthāya nīvaraṇe abhibhuyyatīti—gotrabhu. Dutiyaṁ jhānaṁ paṭilābhatthāya vitakkavicāre abhibhuyyatīti—gotrabhu. Tatiyaṁ jhānaṁ paṭilābhatthāya pītiṁ abhibhuyyatīti—gotrabhu. Catutthaṁ jhānaṁ paṭilābhatthāya sukhadukkhe abhibhuyyatīti—gotrabhu. Ākāsānañcāyatanasamāpattiṁ paṭilābhatthāya rūpasaññaṁ paṭighasaññaṁ nānattasaññaṁ abhibhuyyatīti—gotrabhu. Viññāṇañcāyatanasamāpattiṁ paṭilābhatthāya ākāsānañcāyatanasaññaṁ abhibhuyyatīti—gotrabhu. Ākiñcaññāyatanasamāpattiṁ paṭilābhatthāya viññāṇañcāyatanasaññaṁ abhibhuyyatīti—gotrabhu. Nevasaññānāsaññāyatanasamāpattiṁ paṭilābhatthāya ākiñcaññāyatanasaññaṁ abhibhuyyatīti—gotrabhu. Ime aṭṭha gotrabhū dhammā samathavasena uppajjanti. |
Nine kinds of concentration: There is inferior, medium and superior material concentration; there is inferior, medium and superior immaterial concentration; there is void concentration; there is signless concentration; there is desireless concentration. |
Katame dasa gotrabhū dhammā vipassanāvasena uppajjanti? Sotāpattimaggaṁ paṭilābhatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ gatiṁ nibbattiṁ upapattiṁ jātiṁ jaraṁ byādhiṁ maraṇaṁ sokaṁ paridevaṁ upāyāsaṁ bahiddhā saṅkhāranimittaṁ abhibhuyyatīti—gotrabhu. Sotāpattiphalasamāpattatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ abhibhuyyatīti—gotrabhu. Sakadāgāmimaggaṁ paṭilābhatthāya …pe… sakadāgāmiphalasamāpattatthāya … anāgāmimaggaṁ paṭilābhatthāya … anāgāmiphalasamāpattatthāya … arahattamaggaṁ paṭilābhatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ gatiṁ nibbattiṁ upapattiṁ jātiṁ jaraṁ byādhiṁ maraṇaṁ sokaṁ paridevaṁ upāyāsaṁ bahiddhā saṅkhāranimittaṁ abhibhuyyatīti—gotrabhu. Arahattaphalasamāpattatthāya … suññatavihārasamāpattatthāya … animittavihārasamāpattatthāya uppādaṁ pavattaṁ nimittaṁ āyūhanaṁ paṭisandhiṁ abhibhuyyatīti—gotrabhu. Ime dasa gotrabhū dhammā vipassanāvasena uppajjanti. |
Ten kinds of concentration: Concentration as mental unification and non-distraction through the bloated, concentration … through the livid … through the festering … through the cut-up … through the gnawed … through the scattered … through the hacked and scattered … through the bleeding … through the worm-infested … concentration as mental unification and non-distraction through a skeleton. |
Kati gotrabhū dhammā kusalā, kati akusalā, kati abyākatā? Pannarasa gotrabhū dhammā kusalā, tayo gotrabhū dhammā abyākatā. Natthi gotrabhū dhammā akusalāti. |
These are fifty-five kinds of concentration. |
Sāmisañca nirāmisaṁ, |
269. Furthermore there are twenty-five meanings of concentration: Concentration in the meaning of embracing, concentration in the meaning of equipment, … in the meaning of fulfilment, … of unification, … of non-distraction, … of non-dissipation, … of non-commotion, … of non-perturbation, … concentration in the meaning of deliverance, concentration owing to steadiness of cognizance through establishment in unity, concentration (samādhi) since it seeks sameness (samaṃ), concentration since it does not seek unsameness, concentration owing to sameness being sought, concentration owing to unsameness not being sought, concentration since it grasps sameness, concentration since it does not grasp unsameness, concentration owing to sameness being grasped, concentration owing to unsameness not being grasped, concentration since it enters upon sameness, concentration since it does not enter upon unsameness, concentration owing to sameness being entered upon, concentration owing to unsameness not being entered upon, concentration since sameness is lighted (jhāyati), concentration since it consumes (jhāpeti) unsameness, concentration owing to sameness being ignited, concentration owing to unsameness being consumed, concentration since it is sameness, welfare and pleasure. These are twenty-five meanings of concentration. |
Paṇihitañca appaṇihitaṁ; |
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Saññuttañca visaññuttaṁ, |
270. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of concentrating after restraining is knowledge of what consists in the development of concentration”. |
Vuṭṭhitañca avuṭṭhitaṁ. |
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| IV. Dependent Origination | |
Aṭṭha samādhissa paccayā, |
271. How is it that understanding of embracing (discerning) conditions is knowledge of the causal relationship (presence) of ideas? |
dasa ñāṇassa gocarā; |
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Aṭṭhārasa gotrabhū dhammā, |
Ignorance has a causal relationship (is present) to formations' arising, a causal relationship (is present) to their occurrence, a causal relationship (is present) to their sign, a causal relationship (is present) to their accumulation, a causal relationship (is present) to their bondage, a causal relationship (is present) to their impeding, a causal relationship (is present) to their origin, a causal relationship (is present) to their causality, a causal relationship (is present) to their conditionality. Understanding of embracing conditions thus: “Ignorance is a condition, formations are conditionally-arisen, and both these ideas are conditionally-arisen” in these nine aspects is knowledge of the causal relationship of ideas. And in the past and in the future ignorance has a causal relationship to formations' arising, a causal relationship to their occurrence, … a causal relationship to their conditionality. Understanding of embracing conditions thus … [as above] … in these nine aspects is knowledge of the causal relationship of ideas. |
tiṇṇaṁ vimokkhāna paccayā. |
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| Formations have a causal relationship to consciousness' arising … | |
Ime aṭṭhārasākārā, |
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Paññā yassa pariccitā; |
Consciousness has a causal relationship to mentality-materiality's arising, … |
Kusalo vivaṭṭe vuṭṭhāne, |
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Nānādiṭṭhīsu na kampatīti. |
Mentality-materiality has a causal relationship to the sixfold base's arising, … |
Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṁ”. |
The sixfold base has a causal relationship to contact's arising, … |
Gotrabhuñāṇaniddeso dasamo. |
Contact has a causal relationship to feeling's arising, … |
1.1.11. Maggañāṇaniddesa |
Feeling has a causal relationship to craving's arising, … |
Kathaṁ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| Craving has a causal relationship to clinging's arising, … | |
Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| Clinging has a causal relationship to being's arising, … | |
Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| Being has a causal relationship to birth's arising, … | |
Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| Birth has a causal relationship to ageing-and-death's arising, … a causal relationship to its occurrence, a causal relationship to its sign, a causal relationship to its accumulation, a causal relationship to its bondage, a causal relationship to its impeding, a causal relationship to its arousing, a causal relationship to its causality, a causal relationship to its conditionality. | |
Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| Understanding … knowledge of the causal relationship of ideas. | |
Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| 272. Understanding of embracing conditions thus: “Ignorance is a cause, formations are causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is a cause, formations are causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “Formations are a cause, consciousness is causally arisen, and both these ideas are causally arisen”, … “Consciousness is a cause, mentality-materiality is causally arisen, and both these ideas are causally arisen”, … “Mentality-materiality is a cause, the sixfold base is causally arisen, and both these ideas are causally arisen” … “The sixfold base is a cause, contact is causally arisen, and both these ideas are causally arisen” … “Contact is a cause, feeling is causally arisen, and both these ideas are causally arisen” … “Feeling is a cause, craving is causally arisen, and both these ideas are causally arisen” … “Craving is a cause, clinging is causally arisen, and both these ideas are causally arisen” … “Clinging is a cause, being is causally arisen, and both these ideas are causally arisen” … “Being is a cause, birth is causally arisen, and both these ideas are causally arisen” … Understanding of embracing conditions thus: “Birth is a cause, ageing-and-death is causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future birth is a cause, ageing-and-death is causally arisen, and both these ideas are causally arisen” is knowledge of the causal relationship of ideas. | |
Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| 273. Understanding of embracing conditions thus: “Ignorance is dependent, formations are dependently arisen, and both these ideas are dependent arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is dependent, formations are dependently arisen, and both these ideas are dependently arisen” is knowledge … [complete as in § 272, but substituting “dependent” for “cause”] | |
Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| 274. Understanding of embracing conditions thus: “Ignorance is a condition, formations are conditionally arisen, and both these ideas are conditionally arisen” is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is a condition, formations are conditionally arisen, and both these ideas are conditionally arisen” is knowledge … [complete as in § 272, but substituting “condition” for “cause”] | |
Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| 275. In being-as-action before [this life] there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is adoption, which is clinging; there is volition, which is being; thus these five ideas in being-as-action before [this life] are conditions for rebirth-linking here [in the present life]. | |
Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
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| Here [in the present life] there is rebirth-linking, which is consciousness; there is precipitation [in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five ideas in being-as-rearising here have their conditions in action (kamma) done in the past. | |
Ajātaṁ jhāpeti jātena, |
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jhānaṁ tena pavuccati; |
Here [in the present life] with the maturing of the bases there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is adoption, which is clinging; there is volition, which is being; thus these five ideas in being-as-action here are conditions for rebirth-linking in the future. |
Jhānavimokkhe kusalatā, |
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nānādiṭṭhīsu na kampati. |
In the future there is rebirth-linking, which is consciousness; there is precipitation [in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five ideas in being-as-rearising in the future have their conditions in action (kamma) done here [in the present life]. |
Samādahitvā yathā ce vipassati, |
So he knows, sees, recognizes, penetrates, the four generalizations [of past cause, present result, present cause, future result], the three periods of time, and the dependent origination with three links, doing so in these twenty modes [with five modes in each generalization]. |
Vipassamāno tathā ce samādahe; |
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Vipassanā ca samatho tadā ahu, |
276. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of embracing conditions is knowledge of the causal relationship of ideas” . |
Samānabhāgā yuganaddhā vattare. |
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| V. Comprehension | |
Dukkhā saṅkhārā sukho, |
277. How is it that understanding of defining past, future and present ideas. after generalization is knowledge of comprehension?. |
nirodho iti dassanaṁ; |
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Dubhato vuṭṭhitā paññā, |
278. Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all materiality as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension. Any feeling whatever, … Any perception whatever, … Any formations whatever, … Any consciousness whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all consciousness as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension. |
phasseti amataṁ padaṁ. |
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| The eye, whether past, future or present, … [and so on with the rest of the 201 ideas listed in § 5 up to] … Ageing-and-death, whether past, future or present … he defines as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension. | |
Vimokkhacariyaṁ jānāti, |
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Nānattekattakovido; |
279. Understanding of defining, after generalization, thus “Materiality, whether past, future or present … is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension. Understanding of defining, after generalization, thus “Feeling, … Perception, … Formations … Consciousness, whether past, future or present … is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension. |
Dvinnaṁ ñāṇānaṁ kusalatā, |
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Nānādiṭṭhīsu na kampatīti. |
Understanding of defining, after generalization, thus “Eye, whether past, future or present, …” [and so on with the rest of the 201 ideas listed in § 5 up to] … “Ageing-and-death, whether past, future or present, is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension. |
Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”. |
280. Understanding of defining, after generalization, thus: “Materiality, whether past, future or present, is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension. Understanding of defining, after generalization, thus “Feeling, … Perception, … Formations, … Consciousness, whether past, future or present, is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension. |
Maggañāṇaniddeso ekādasamo. |
Understanding of defining, after generalization, thus “Eye, whether past, future or present, …” [and so on with the rest of the 201 ideas listed in § 5 up to] … “Ageing-and-death, whether past, future or present … is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension. |
1.1.12. Phalañāṇaniddesa |
281. Understanding of defining, after generalization, thus “With birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death” is knowledge of comprehension. Understanding of defining, after generalization, thus “In the past and in the future too with birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death” is knowledge of comprehension. |
Kathaṁ payogappaṭippassaddhipaññā phale ñāṇaṁ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammādiṭṭhi. Maggassetaṁ phalaṁ. |
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| Understanding of defining, after generalization, thus “With being as condition there is birth; without being as condition there is no birth” … [and so on with the remaining members of the dependent origination up to] … Understanding of defining, after generalization, thus “With ignorance as condition there are formations; without ignorance as condition there are no formations” is knowledge of comprehension. Understanding of defining, after generalization, thus “In the past and in the future too with ignorance as condition there are formations; without ignorance as condition there are no formations” is knowledge of comprehension. | |
Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāsaṅkappo. Maggassetaṁ phalaṁ. |
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| 282. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining past, future and present ideas after generalization is knowledge of comprehension”. | |
Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāvācā. Maggassetaṁ phalaṁ. |
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| VI. Rise and Fall | |
Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammākammanto. Maggassetaṁ phalaṁ. |
283. How is it that understanding of contemplating presently-arisen ideas' change is knowledge of contemplation of rise and fall? |
Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāājīvo. Maggassetaṁ phalaṁ. |
284. Presently-arisen materiality is born [materiality]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge. Presently-arisen feeling … Presently-arisen perception … Presently-arisen formations … Presently-arisen consciousness is born [consciousness]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge. |
Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāvāyāmo. Maggassetaṁ phalaṁ. |
Presently-arisen eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … Presently-arisen being is born [being]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge. |
Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāsati. Maggassetaṁ phalaṁ. |
285. How many characteristics does he see who sees the rise of the five aggregates? How many characteristics does he see who sees the fall of the five aggregates? How many characteristics does he see who sees the rise and fall of the five aggregates? |
Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṁ phalaṁ. |
He who sees the rise of the five aggregates sees twenty-five characteristics. He who sees the fall of the five aggregates sees twenty-five characteristics. He who sees the rise and fall of the five aggregates sees fifty characteristics. |
Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṁ phalaṁ. |
286. How many characteristics does he see who sees the rise of the materiality aggregate? How many characteristics does he see who sees its fall? How many characteristics does he see who sees its rise and fall? How many characteristics does he see who sees the rise of the feeling aggregate? … of the perception aggregate? … of the formations aggregate? … How many characteristics does he see who sees the rise of the consciousness aggregate? How many characteristics does he see who sees its fall? How many characteristics does he see who sees its rise and fall? He who sees the rise of the materiality aggregate sees five characteristics, he who sees its fall sees five characteristics, he who sees its rise and fall sees ten characteristics. He who sees the rise of the feeling aggregate … of the perception aggregate … of the formations aggregate … He who sees the rise of the consciousness aggregate sees five characteristics, he who sees its fall sees five characteristics, he who sees its rise and fall sees ten characteristics. |
Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṁ phalaṁ. |
287. What five characteristics does he see who sees the rise of the materiality aggregate? |
Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṁpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṁ phalaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“payogappaṭippassaddhipaññā phale ñāṇaṁ”. |
He sees the rise of the materiality aggregate in the sense of conditioned origin thus: With the arising of ignorance there is the arising of materiality. He sees the rise of the materiality aggregate in the sense of conditioned origin thus: With the arising of craving there is the arising of materiality. He sees the rise of materiality in the sense of conditioned origin thus: With the arising of action (kamma) there is the arising of materiality. He sees the rise of materiality in the sense of conditioned origin thus: With the arising of nutriment there is the arising of materiality. He who sees the characteristic of generation sees the rise of the materiality aggregate. |
Phalañāṇaniddeso dvādasamo. |
He who sees the rise of the materiality aggregate sees these five characteristics. |
1.1.13. Vimuttiñāṇaniddesa |
What five characteristics does he see who sees the fall of the materiality aggregate? |
Kathaṁ chinnavaṭumānupassane paññā vimuttiñāṇaṁ? Sotāpattimaggena sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo attano cittassa upakkilesā sammā samucchinnā honti. Imehi pañcahi upakkilesehi sapariyuṭṭhānehi cittaṁ vimuttaṁ hoti suvimuttaṁ. Taṁvimutti ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“chinnavaṭumānupassane paññā vimuttiñāṇaṁ”. |
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| He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of materiality. He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of craving … With the cessation of action (kamma) … With the cessation of nutriment there is the cessation of materiality. He who sees the characteristic of change sees the fall of the materiality aggregate. | |
Sakadāgāmimaggena oḷārikaṁ kāmarāgasaññojanaṁ, paṭighasaññojanaṁ, oḷāriko kāmarāgānusayo, paṭighānusayo—attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṁ vimuttaṁ hoti suvimuttaṁ. Taṁvimutti ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“chinnavaṭumānupassane paññā vimuttiñāṇaṁ”. |
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| He who sees the fall of the materiality aggregate sees these five characteristics. | |
Anāgāmimaggena anusahagataṁ kāmarāgasaññojanaṁ, paṭighasaññojanaṁ, anusahagato kāmarāgānusayo, paṭighānusayo—attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṁ vimuttaṁ hoti suvimuttaṁ. Taṁvimutti ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“chinnavaṭumānupassane paññā vimuttiñāṇaṁ”. |
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| He who sees rise and fall sees these ten characteristics. | |
Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā, mānānusayo, bhavarāgānusayo, avijjānusayo—attano cittassa upakkilesā sammā samucchinnā honti. Imehi aṭṭhahi upakkilesehi sapariyuṭṭhānehi cittaṁ vimuttaṁ hoti suvimuttaṁ. Taṁvimutti ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“chinnavaṭumānupassane paññā vimuttiñāṇaṁ”. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“chinnavaṭumānupassane paññā vimuttiñāṇaṁ”. |
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| 288. What five characteristics does he see who sees the rise of the feeling aggregate? | |
Vimuttiñāṇaniddeso terasamo. |
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| He sees the rise of the feeling aggregate in the sense of conditioned origin thus: With the arising of ignorance there is the arising of feeling. He sees the rise of the feeling aggregate in the sense of conditioned origin thus: With the arising of craving … With the arising of action (kamma) … With the arising of contact there is the arising of feeling. He who sees the characteristic of generation sees the rise of the feeling aggregate. He who sees the rise of the feeling aggregate sees these five characteristics. | |
1.1.14 Paccavekkhaṇañāṇaniddesa |
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Kathaṁ tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṁ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato. Pariggahaṭṭhena sammāvācā tadā samudāgatā. Samuṭṭhānaṭṭhena sammākammanto tadā samudāgato. Vodānaṭṭhena sammāājīvo tadā samudāgato. Paggahaṭṭhena sammāvāyāmo tadā samudāgato. Upaṭṭhānaṭṭhena sammāsati tadā samudāgatā. Avikkhepaṭṭhena sammāsamādhi tadā samudāgato. |
What five characteristics does he see who sees the fall of the feeling aggregate? |
Upaṭṭhānaṭṭhena satisambojjhaṅgo tadā samudāgato. Pavicayaṭṭhena dhammavicayasambojjhaṅgo tadā samudāgato. Paggahaṭṭhena vīriyasambojjhaṅgo tadā samudāgato. Pharaṇaṭṭhena pītisambojjhaṅgo tadā samudāgato. Upasamaṭṭhena passaddhisambojjhaṅgo tadā samudāgato. Avikkhepaṭṭhena samādhisambojjhaṅgo tadā samudāgato. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo tadā samudāgato. |
He sees the fall of the feeling aggregate in the sense of conditioned cessation thus: With the cessation of ignorance … With the cessation of craving … With the cessation of action (kamma) … With the cessation of contact there is the cessation of feeling. He who sees the characteristic of change sees the fall of the feeling aggregate. |
Assaddhiye akampiyaṭṭhena saddhābalaṁ tadā samudāgataṁ. Kosajje akampiyaṭṭhena vīriyabalaṁ tadā samudāgataṁ. Pamāde akampiyaṭṭhena satibalaṁ tadā samudāgataṁ. Uddhacce akampiyaṭṭhena samādhibalaṁ tadā samudāgataṁ. Avijjāya akampiyaṭṭhena paññābalaṁ tadā samudāgataṁ. |
He who sees the fall of the feeling aggregate sees these five characteristics. |
Adhimokkhaṭṭhena saddhindriyaṁ tadā samudāgataṁ. Paggahaṭṭhena vīriyindriyaṁ tadā samudāgataṁ. Upaṭṭhānaṭṭhena satindriyaṁ tadā samudāgataṁ. Avikkhepaṭṭhena samādhindriyaṁ tadā samudāgataṁ. Dassanaṭṭhena paññindriyaṁ tadā samudāgataṁ. |
He who sees rise and fall sees these ten characteristics. |
Ādhipateyyaṭṭhena indriyā tadā samudāgatā. Akampiyaṭṭhena balā tadā samudāgatā. Niyyānaṭṭhena sambojjhaṅgā tadā samudāgatā. Hetuṭṭhena maggo tadā samudāgato. Upaṭṭhānaṭṭhena satipaṭṭhānā tadā samudāgatā. Padahanaṭṭhena sammappadhānā tadā samudāgatā. Ijjhanaṭṭhena iddhipādā tadā samudāgatā. Tathaṭṭhena saccā tadā samudāgatā. Avikkhepaṭṭhena samatho tadā samudāgato. Anupassanaṭṭhena vipassanā tadā samudāgatā. Ekarasaṭṭhena samathavipassanā tadā samudāgatā. Anativattanaṭṭhena yuganaddhaṁ tadā samudāgataṁ. Saṁvaraṭṭhena sīlavisuddhi tadā samudāgatā. Avikkhepaṭṭhena cittavisuddhi tadā samudāgatā. Dassanaṭṭhena diṭṭhivisuddhi tadā samudāgatā. Vimuttaṭṭhena vimokkho tadā samudāgato. Paṭivedhaṭṭhena vijjā tadā samudāgatā. Pariccāgaṭṭhena vimutti tadā samudāgatā. Samucchedaṭṭhena khaye ñāṇaṁ tadā samudāgataṁ. |
289. What five characteristics does he see who sees the rise of the perception aggregate? |
Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā. Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṁ nibbānaṁ pariyosānaṭṭhena tadā samudāgataṁ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. |
He sees the rise of the perception aggregate … [complete as in § 288] He who sees rise and fall sees these ten characteristics. |
Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṁ tadā samudāgataṁ. Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā. Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṁ nibbānaṁ pariyosānaṭṭhena tadā samudāgataṁ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. |
290. What five characteristics does he see who sees the rise of the formations aggregate? |
Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe …pe… anāgāmimaggakkhaṇe …pe… anāgāmiphalakkhaṇe …pe… arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā …pe… samucchedaṭṭhena khaye ñāṇaṁ tadā samudāgataṁ. Chando mūlaṭṭhena tadā samudāgato …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena tadā samudāgataṁ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. |
He sees the rise of the formations aggregate … [complete as in § 288] |
Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṁ tadā samudāgataṁ. Chando mūlaṭṭhena tadā samudāgato …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena tadā samudāgataṁ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṁ”. |
He who sees rise and fall sees these ten characteristics. |
Paccavekkhaṇañāṇaniddeso cuddasamo. |
291. What five characteristics does he see who sees the rise of the consciousness aggregate? |
1.1.15. Vatthunānattañāṇaniddesa |
He sees the rise of the consciousness aggregate in the sense of conditioned origin thus: With the arising of ignorance … With the arising of craving … with the arising of action (kamma) … With the arising of mentality-materiality there is the arising of consciousness. He who sees the characteristic of generation sees the rise of the consciousness aggregate. |
Kathaṁ ajjhattavavatthāne paññā vatthunānatte ñāṇaṁ? Kathaṁ ajjhattadhamme vavattheti? Cakkhuṁ ajjhattaṁ vavattheti, sotaṁ ajjhattaṁ vavattheti, ghānaṁ ajjhattaṁ vavattheti, jivhaṁ ajjhattaṁ vavattheti, kāyaṁ ajjhattaṁ vavattheti, manaṁ ajjhattaṁ vavattheti. |
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| He who sees the rise of the consciousness aggregate sees these five characteristics. | |
Kathaṁ cakkhuṁ ajjhattaṁ vavattheti? Cakkhu avijjāsambhūtanti vavattheti, cakkhu taṇhāsambhūtanti vavattheti, cakkhu kammasambhūtanti vavattheti, cakkhu āhārasambhūtanti vavattheti, cakkhu catunnaṁ mahābhūtānaṁ upādāyāti vavattheti, cakkhu uppannanti vavattheti, cakkhu samudāgatanti vavattheti. Cakkhu ahutvā sambhūtaṁ, hutvā na bhavissatīti vavattheti. Cakkhuṁ antavantato vavattheti, cakkhu addhuvaṁ asassataṁ vipariṇāmadhammanti vavattheti, cakkhu aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti vavattheti. Cakkhuṁ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṁ pajahati, dukkhato vavatthento sukhasaññaṁ pajahati, anattato vavatthento attasaññaṁ pajahati, nibbindanto nandiṁ pajahati, virajjanto rāgaṁ pajahati, nirodhento samudayaṁ pajahati, paṭinissajjanto ādānaṁ pajahati. Evaṁ cakkhuṁ ajjhattaṁ vavattheti. |
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| What five characteristics does he see who sees the fall of the consciousness aggregate? | |
Kathaṁ sotaṁ ajjhattaṁ vavattheti? Sotaṁ avijjāsambhūtanti vavattheti …pe… evaṁ sotaṁ ajjhattaṁ vavattheti. |
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| He sees the fall of the consciousness aggregate in the sense of conditioned cessation thus: With the cessation of ignorance … With the cessation of craving … With the cessation of action (kamma) … With the cessation of mentality-materiality there is the cessation of consciousness. He who sees the characteristic of change sees the fall of the consciousness aggregate. | |
Kathaṁ ghānaṁ ajjhattaṁ vavattheti? Ghānaṁ avijjāsambhūtanti vavattheti …pe… evaṁ ghānaṁ ajjhattaṁ vavattheti. |
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| He who sees rise and fall sees these ten characteristics. | |
Kathaṁ jivhaṁ ajjhattaṁ vavattheti? Jivhā avijjāsambhūtāti vavattheti, jivhā taṇhāsambhūtāti vavattheti, jivhā kammasambhūtāti vavattheti, jivhā āhārasambhūtāti vavattheti, jivhā catunnaṁ mahābhūtānaṁ upādāyāti vavattheti, jivhā uppannāti vavattheti, jivhā samudāgatāti vavattheti. Jivhā ahutvā sambhūtā, hutvā na bhavissatīti vavattheti. Jivhaṁ antavantato vavattheti, jivhā addhuvā asassatā vipariṇāmadhammāti vavattheti, jivhā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Jivhaṁ aniccato vavattheti, no niccato …pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṁ pajahati …pe… paṭinissajjanto ādānaṁ pajahati. Evaṁ jivhaṁ ajjhattaṁ vavattheti. |
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| 292. He who sees the rise of the five aggregates sees these twenty-five characteristics; he who sees their fall sees these twenty-five characteristics; he who sees their rise and fall sees these fifty characteristics. | |
Kathaṁ kāyaṁ ajjhattaṁ vavattheti? Kāyo avijjāsambhūtoti vavattheti, kāyo taṇhāsambhūtoti vavattheti, kāyo kammasambhūtoti vavattheti, kāyo āhārasambhūtoti vavattheti, kāyo catunnaṁ mahābhūtānaṁ upādāyāti vavattheti, kāyo uppannoti vavattheti, kāyo samudāgatoti vavattheti. Kāyo ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Kāyaṁ antavantato vavattheti, kāyo addhuvo asassato vipariṇāmadhammoti vavattheti, kāyo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Kāyaṁ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato …pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṁ pajahati, dukkhato vavatthento sukhasaññaṁ pajahati …pe… paṭinissajjanto ādānaṁ pajahati. Evaṁ kāyaṁ ajjhattaṁ vavattheti. |
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| 293. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplation of present ideas' change is knowledge of contemplation of rise and fall”. | |
Kathaṁ manaṁ ajjhattaṁ vavattheti? Mano avijjāsambhūtoti vavattheti, mano taṇhāsambhūtoti vavattheti, mano kammasambhūtoti vavattheti, mano āhārasambhūtoti vavattheti, mano uppannoti vavattheti, mano samudāgatoti vavattheti. Mano ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Manaṁ antavantato vavattheti, mano addhuvo asassato vipariṇāmadhammoti vavattheti, mano anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Manaṁ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṁ pajahati, dukkhato vavatthento sukhasaññaṁ pajahati, anattato vavatthento attasaññaṁ pajahati, nibbindanto nandiṁ pajahati, virajjanto rāgaṁ pajahati, nirodhento samudayaṁ pajahati, paṭinissajjanto ādānaṁ pajahati. Evaṁ manaṁ ajjhattaṁ vavattheti. Evaṁ ajjhattadhamme vavattheti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“ajjhattavavatthāne paññā vatthunānatte ñāṇaṁ”. |
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| 294. The materiality aggregate has [physical] nutriment for its origin; the three, namely feeling, perception and formations aggregates, have contact for their origin; the consciousness aggregate has mentality-materiality for its origin. | |
Vatthunānattañāṇaniddeso pannarasamo. |
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| VII. Dissolution | |
1.1.16. Gocaranānattañāṇaniddesa |
295. How is it that understanding of contemplating dissolution [of cognizance] after reflecting on an object is knowledge of insight? |
Kathaṁ bahiddhā vavatthāne paññā gocaranānatte ñāṇaṁ? Kathaṁ bahiddhā dhamme vavattheti? Rūpe bahiddhā vavattheti, sadde bahiddhā vavattheti, gandhe bahiddhā vavattheti, rase bahiddhā vavattheti, phoṭṭhabbe bahiddhā vavattheti, dhamme bahiddhā vavattheti. |
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| 296. Cognizance with materiality as its object arises and dissolves. Having reflected on that, he contemplates the dissolution of that cognizance. | |
Kathaṁ rūpe bahiddhā vavattheti? Rūpā avijjāsambhūtāti vavattheti rūpā taṇhāsambhūtāti vavattheti, rūpā kammasambhūtāti vavattheti, rūpā āhārasambhūtāti vavattheti, rūpā catunnaṁ mahābhūtānaṁ upādāyāti vavattheti, rūpā uppannāti vavattheti, rūpā samudāgatāti vavattheti. Rūpā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Rūpe antavantato vavattheti, rūpā addhuvā asassatā vipariṇāmadhammāti vavattheti. Rūpā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Rūpe aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṁ pajahati, dukkhato vavatthento sukhasaññaṁ pajahati, anattato vavatthento attasaññaṁ pajahati, nibbindanto nandiṁ pajahati, virajjanto rāgaṁ pajahati, nirodhento samudayaṁ pajahati, paṭinissajjanto ādānaṁ pajahati. Evaṁ rūpe bahiddhā vavattheti. |
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| He contemplates: how does he contemplate? He contemplates as impermanent, not as permanent; he contemplates as painful, not as pleasant; he contemplates as not self, not as self; he becomes dispassionate, he does not delight; he causes greed to fade away, he does not inflame it; he causes cessation, not arising; he relinquishes, he does not grasp. When he contemplates as impermanent he abandons perception of permanence; when he contemplates as painful he abandons perception of pleasure; when he contemplates as not self he abandons perception of self; when he becomes dispassionate he abandons delight; when his greed fades away he abandons greed; when he causes cessation he abandons arising; when he relinquishes he abandons grasping. | |
Kathaṁ sadde bahiddhā vavattheti? Saddā (…) catunnaṁ mahābhūtānaṁ upādāyāti vavattheti, saddā uppannāti vavattheti, saddā samudāgatāti vavattheti. Saddā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Sadde antavantato vavattheti, saddā addhuvā asassatā vipariṇāmadhammāti vavattheti, saddā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Sadde aniccato vavattheti, no niccato …pe… evaṁ sadde bahiddhā vavattheti. |
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| Cognizance with feeling as its object arises … [complete as above] … | |
Kathaṁ gandhe bahiddhā vavattheti? Gandhā avijjāsambhūtāti vavattheti, gandhā taṇhāsambhūtāti vavattheti …pe… evaṁ gandhe bahiddhā vavattheti. Kathaṁ rase bahiddhā vavattheti? Rasā avijjāsambhūtāti vavattheti, rasā taṇhāsambhūtāti vavattheti …pe… evaṁ rase bahiddhā vavattheti. |
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| Cognizance with perception as its object arises … | |
Kathaṁ phoṭṭhabbe bahiddhā vavattheti? Phoṭṭhabbā avijjāsambhūtāti vavattheti, phoṭṭhabbā taṇhāsambhūtāti vavattheti, phoṭṭhabbā kammasambhūtāti vavattheti, phoṭṭhabbā āhārasambhūtāti vavattheti, phoṭṭhabbā uppannāti vavattheti. Phoṭṭhabbā samudāgatāti vavattheti …pe… evaṁ phoṭṭhabbe bahiddhā vavattheti. |
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| Cognizance with formations as its object arises … | |
Kathaṁ dhamme bahiddhā vavattheti? Dhammā avijjāsambhūtāti vavattheti, dhammā taṇhāsambhūtāti vavattheti, dhammā kammasambhūtāti vavattheti, dhammā āhārasambhūtāti vavattheti, dhammā uppannāti vavattheti, dhammā samudāgatāti vavattheti. Dhammā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Dhamme antavantato vavattheti, dhammā addhuvā asassatā vipariṇāmadhammāti vavattheti, dhammā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Dhamme aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati …pe… aniccato vavatthento niccasaññaṁ pajahati, dukkhato vavatthento sukhasaññaṁ pajahati, anattato vavatthento attasaññaṁ pajahati, nibbindanto nandiṁ pajahati, virajjanto rāgaṁ pajahati, nirodhento samudayaṁ pajahati, paṭinissajjanto ādānaṁ pajahati. Evaṁ dhamme bahiddhā vavattheti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“bahiddhā vavatthāne paññā gocaranānatte ñāṇaṁ”. |
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| Cognizance with consciousness as its object arises … [complete as above] … when he relinquishes he abandons grasping. | |
Gocaranānattañāṇaniddeso soḷasamo. |
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| Cognizance with eye as its object arises … [and so on with each of the 201 ideas listed in § 5 up to] … | |
1.1.17. Cariyānānattañāṇaniddesa |
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Kathaṁ cariyāvavatthāne paññā cariyānānatte ñāṇaṁ? Cariyāti tisso cariyāyo—viññāṇacariyā, aññāṇacariyā, ñāṇacariyā. |
Cognizance with ageing-and-death as its object arises … [complete as above] … when he relinquishes he abandons grasping. |
Katamā viññāṇacariyā? Dassanatthāya āvajjanakiriyābyākatā viññāṇacariyā rūpesu, dassanaṭṭho cakkhuviññāṇaṁ viññāṇacariyā rūpesu, diṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā rūpesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rūpesu. |
297. The substitution of the object, |
| The transference of understanding, | |
Savanatthāya āvajjanakiriyābyākatā viññāṇacariyā saddesu, savanattho sotaviññāṇaṁ viññāṇacariyā saddesu, sutattā abhiniropanā vipākamanodhātu viññāṇacariyā saddesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā saddesu. |
The power of adverting—these |
| Are insight following reflexion. | |
Ghāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā gandhesu, ghāyanaṭṭho ghānaviññāṇaṁ viññāṇacariyā gandhesu, ghāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā gandhesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā gandhesu. |
Defining both to be alike |
| By inference from that same object, | |
Sāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā rasesu, sāyanaṭṭho jivhāviññāṇaṁ viññāṇacariyā rasesu, sāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā rasesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rasesu. |
Intentness on cessation—these |
| Are insight in the mark of fall. | |
Phusanatthāya āvajjanakiriyābyākatā viññāṇacariyā phoṭṭhabbesu, phusanaṭṭho kāyaviññāṇaṁ viññāṇacariyā phoṭṭhabbesu, phuṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā phoṭṭhabbesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā phoṭṭhabbesu. |
Having reflected on the object, |
| Dissolution he contemplates, | |
Vijānanatthāya āvajjanakiriyābyākatā viññāṇacariyā dhammesu, vijānanaṭṭho manoviññāṇaṁ viññāṇacariyā dhammesu. (…) |
Appearance then as empty—this |
| Is insight of higher understanding. | |
Viññāṇacariyāti kenaṭṭhena viññāṇacariyā? Nīrāgā caratīti—viññāṇacariyā. Niddosā caratīti—viññāṇacariyā. Nimmohā caratīti—viññāṇacariyā. Nimmānā caratīti—viññāṇacariyā. Niddiṭṭhi caratīti—viññāṇacariyā niuddhaccā caratīti—viññāṇacariyā. Nibbicikicchā caratīti—viññāṇacariyā. Nānusayā caratīti—viññāṇacariyā. Rāgavippayuttā caratīti—viññāṇacariyā. Dosavippayuttā caratīti—viññāṇacariyā. Mohavippayuttā caratīti—viññāṇacariyā. Mānavippayuttā caratīti—viññāṇacariyā. Diṭṭhivippayuttā caratīti—viññāṇacariyā. Uddhaccavippayuttā caratīti—viññāṇacariyā. Vicikicchāvippayuttā caratīti—viññāṇacariyā. Anusayavippayuttā caratīti—viññāṇacariyā. Kusalehi kammehi sampayuttā caratīti—viññāṇacariyā. Akusalehi kammehi vippayuttā caratīti—viññāṇacariyā. Sāvajjehi kammehi vippayuttā caratīti—viññāṇacariyā. Anavajjehi kammehi sampayuttā caratīti—viññāṇacariyā. Kaṇhehi kammehi vippayuttā caratīti—viññāṇacariyā. Sukkehi kammehi sampayuttā caratīti—viññāṇacariyā. Sukhudrayehi kammehi sampayuttā caratīti—viññāṇacariyā. Dukkhudrayehi kammehi vippayuttā caratīti—viññāṇacariyā. Sukhavipākehi kammehi sampayuttā caratīti—viññāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti—viññāṇacariyā. Viññāte caratīti—viññāṇacariyā. Viññāṇassa evarūpā cariyā hotīti—viññāṇacariyā. Pakatiparisuddhamidaṁ cittaṁ nikkilesaṭṭhenāti—viññāṇacariyā. Ayaṁ viññāṇacariyā. |
Skilled in the three contemplations, |
| And in the fourfold insight too, | |
Katamā aññāṇacariyā? Manāpiyesu rūpesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu rūpesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṁ vatthusmiṁ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā. Aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anusayassa javanā aññāṇacariyā. |
Skilled in the three appearances, |
| The various views will shake him not. | |
Manāpiyesu saddesu …pe… manāpiyesu gandhesu …pe… manāpiyesu rasesu …pe… manāpiyesu phoṭṭhabbesu …pe… manāpiyesu dhammesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu dhammesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṁ vatthusmiṁ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā; aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anusayassa javanā aññāṇacariyā. |
298. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating dissolution [of cognizance] after reflecting on an object is knowledge of insight”. |
Aññāṇacariyāti kenaṭṭhena aññāṇacariyā? Sarāgā caratīti—aññāṇacariyā. Sadosā caratīti—aññāṇacariyā. Samohā caratīti—aññāṇacariyā. Samānā caratīti—aññāṇacariyā. Sadiṭṭhi caratīti—aññāṇacariyā. Sauddhaccā caratīti—aññāṇacariyā. Savicikicchā caratīti—aññāṇacariyā. Sānusayā caratīti—aññāṇacariyā. Rāgasampayuttā caratīti—aññāṇacariyā. Dosasampayuttā caratīti—aññāṇacariyā. Mohasampayuttā caratīti—aññāṇacariyā. Mānasampayuttā caratīti—aññāṇacariyā. Diṭṭhisampayuttā caratīti—aññāṇacariyā. Uddhaccasampayuttā caratīti—aññāṇacariyā. Vicikicchāsampayuttā caratīti—aññāṇacariyā. Anusayasampayuttā caratīti—aññāṇacariyā. Kusalehi kammehi vippayuttā caratīti—aññāṇacariyā. Akusalehi kammehi sampayuttā caratīti—aññāṇacariyā. Sāvajjehi kammehi sampayuttā caratīti—aññāṇacariyā. Anavajjehi kammehi vippayuttā caratīti—aññāṇacariyā. Kaṇhehi kammehi sampayuttā caratīti—aññāṇacariyā. Sukkehi kammehi vippayuttā caratīti—aññāṇacariyā. Sukhudrayehi kammehi vippayuttā caratīti—aññāṇacariyā. Dukkhudrayehi kammehi sampayuttā caratīti—aññāṇacariyā. Sukhavipākehi kammehi vippayuttā caratīti—aññāṇacariyā. Dukkhavipākehi kammehi sampayuttā caratīti—aññāṇacariyā. Aññāte caratīti—aññāṇacariyā. Aññāṇassa evarūpā cariyā hotīti—aññāṇacariyā. Ayaṁ aññāṇacariyā. |
VIII. Appearance as Terror |
| 299. How is it that understanding of appearance as terror is knowledge of danger? | |
Katamā ñāṇacariyā? Aniccānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; aniccānupassanā ñāṇacariyā. Dukkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dukkhānupassanā ñāṇacariyā. Anattānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anattānupassanā ñāṇacariyā. Nibbidānupassanatthāya …pe… virāgānupassanatthāya … nirodhānupassanatthāya … paṭinissaggānupassanatthāya … khayānupassanatthāya … vayānupassanatthāya … vipariṇāmānupassanatthāya … animittānupassanatthāya … appaṇihitānupassanatthāya … suññatānupassanatthāya … adhipaññādhammānupassanatthāya … yathābhūtañāṇadassanatthāya … ādīnavānupassanatthāya … paṭisaṅkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; paṭisaṅkhānupassanā ñāṇacariyā. Vivaṭṭanānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo ñāṇacariyā. Sakadāgāmiphalasamāpatti ñāṇacariyā. Anāgāmimaggo ñāṇacariyā. Anāgāmiphalasamāpatti ñāṇacariyā. Arahattamaggo ñāṇacariyā. Arahattaphalasamāpatti ñāṇacariyā. |
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| 300. (1.a.) Understanding of appearance as terror thus “Arising is terror” is knowledge of danger. Understanding of appearance as terror thus “Occurrence is terror” … “The sign is terror” … “Accumulation is terror” … “Rebirth-linking is terror” … “Destination is terror” … “Generation is terror” … “Realising is terror” … “Birth is terror” … “Ageing is terror” … “Sickness is terror” … “Death is terror” … “Sorrow is terror” … “Lamentation is terror” … Understanding of appearance as terror thus “Despair is terror” is knowledge of danger. | |
Ñāṇacariyāti kenaṭṭhena ñāṇacariyā? Nīrāgā caratīti—ñāṇacariyā. Niddosā caratīti—ñāṇacariyā …pe… nānusayā caratīti—ñāṇacariyā. Rāgavippayuttā caratīti—ñāṇacariyā. Dosavippayuttā caratīti—ñāṇacariyā. Mohavippayuttā caratīti—ñāṇacariyā. Mānavippayuttā …pe… diṭṭhivippayuttā … uddhaccavippayuttā … vicikicchāvippayuttā … anusayavippayuttā … kusalehi kammehi sampayuttā … akusalehi kammehi vippayuttā … sāvajjehi kammehi vippayuttā … anavajjehi kammehi sampayuttā … kaṇhehi kammehi vippayuttā … sukkehi kammehi sampayuttā … sukhudrayehi kammehi sampayuttā … dukkhudrayehi kammehi vippayuttā … sukhavipākehi kammehi sampayuttā caratīti—ñāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti—ñāṇacariyā. Ñāte caratīti—ñāṇacariyā. Ñāṇassa evarūpā cariyā hotīti—ñāṇacariyā. Ayaṁ ñāṇacariyā. Aññā viññāṇacariyā, aññā aññāṇacariyā, aññā ñāṇacariyāti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“cariyāvavatthāne paññā cariyānānatte ñāṇaṁ”. |
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| (1.b.) Knowledge of the state of peace (santipada) is this “Non-arising is safety”. Knowledge of the state of peace is this “Non-occurrence is safety” … [and so on with the rest of the 15 ideas listed in § 18] … Knowledge of the state of peace is this “Non-despair is safety”. | |
Cariyānānattañāṇaniddeso sattarasamo. |
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| (1.c.) Knowledge of the state of peace is this “Arising is terror, non-arising is safety” … [and so on as in § 18] … Knowledge of the state of peace is this “Despair is terror, non-despair is safety”. | |
1.1.18. Bhūminānattañāṇaniddesa |
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Kathaṁ catudhammavavatthāne paññā bhūminānatte ñāṇaṁ? Catasso bhūmiyo—kāmāvacarā bhūmi, rūpāvacarā bhūmi, arūpāvacarā bhūmi, apariyāpannā bhūmi. Katamā kāmāvacarā bhūmi? Heṭṭhato avīcinirayaṁ pariyantaṁ karitvā uparito paranimmitavasavattī deve antokaritvā yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpaṁ vedanā saññā saṅkhārā viññāṇaṁ—ayaṁ kāmāvacarā bhūmi. |
301. (2.a.) Understanding of appearance as terror thus “Arising is suffering” is knowledge of danger … [and so on as in § 19] … Understanding of appearance as terror thus “Despair is suffering” is knowledge of danger. |
Katamā rūpāvacarā bhūmi? Heṭṭhato brahmalokaṁ pariyantaṁ karitvā uparito akaniṭṭhe deve antokaritvā yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā—ayaṁ rūpāvacarā bhūmi. |
(2.b.) Knowledge of the state of peace is this “Non-arising is bliss” … Knowledge of the state of peace is this “Non-despair is bliss”. |
Katamā arūpāvacarā bhūmi? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṁ karitvā uparito nevasaññānāsaññāyatanūpage deve antokaritvā yaṁ etasmiṁ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā—ayaṁ arūpāvacarā bhūmi. |
(2.c.) Knowledge of the state of peace is this “Arising is suffering, non-arising is bliss” … Knowledge of the state of peace is this “Despair is suffering, non-despair is bliss”. |
Katamā apariyāpannā bhūmi? Apariyāpannā maggā ca maggaphalāni ca asaṅkhatā ca dhātu—ayaṁ apariyāpannā bhūmi. Imā catasso bhūmiyo. |
302. (3.a.) Understanding of appearance as terror thus “Arising is materialistic” is knowledge of danger … Understanding of appearance as terror thus “Despair is materialistic” is knowledge of danger. |
Aparāpi catasso bhūmiyo cattāro satipaṭṭhānā cattāro sammappadhānā, cattāro iddhipādā, cattāri jhānāni, catasso appamaññāyo, catasso arūpasamāpattiyo, catasso paṭisambhidā, catasso paṭipadā, cattāri ārammaṇāni, cattāro ariyavaṁsā, cattāri saṅgahavatthūni, cattāri cakkāni, cattāri dhammapadāni—imā catasso bhūmiyo. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“catudhammavavatthāne paññā bhūminānatte ñāṇaṁ”. |
(3.b.) Knowledge of the state of peace is this “Non-arising is unmaterialistic” … Knowledge of the state of peace is this “Non-despair is unmaterialistic”. |
Bhūminānattañāṇaniddeso aṭṭhārasamo. |
(3.c.) Knowledge of the state of peace is this “Despair is materialistic, non-despair is unmaterialistic”. |
1.1.19. Dhammanānattañāṇaniddesa |
303. (4.a.) Understanding of appearance as terror thus “Arising is formations” is knowledge of danger … Understanding of appearance as terror thus “Despair is formations” is knowledge of danger. |
Kathaṁ navadhammavavatthāne paññā dhammanānatte ñāṇaṁ? Kathaṁ dhamme vavattheti? Kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti. Rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti. |
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| (4.b.) Knowledge of the state of peace is this “Non-arising is nibbana” … Knowledge of the state of peace is this “Non-despair is nibbana”. | |
Kathaṁ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti? Dasa kusalakammapathe kusalato vavattheti, dasa akusalakammapathe akusalato vavattheti, rūpañca vipākañca kiriyañca abyākatato vavattheti—evaṁ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti. |
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| (4.c.) Knowledge of the state of peace is this “Arising is formations, non-arising is nibbana” … Knowledge of the state of peace is this “Despair is formations, non-despair is nibbana”. | |
Kathaṁ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa cattāri jhānāni kusalato vavattheti, tatrūpapannassa cattāri jhānāni abyākatato vavattheti—evaṁ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. |
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| 304. He contemplates as suffering | |
Kathaṁ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa catasso arūpāvacarasamāpattiyo kusalato vavattheti, tatrūpapannassa catasso arūpāvacarasamāpattiyo abyākatato vavattheti—evaṁ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. |
Arising, occurrence, and the sign, |
| Accumulation, rebirth-linking— | |
Kathaṁ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti? Cattāro ariyamagge kusalato vavattheti, cattāri ca sāmaññaphalāni nibbānañca abyākatato vavattheti—evaṁ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti. Evaṁ dhamme vavattheti. |
And this his knowledge is of danger. |
| He contemplates as bliss no-arising, | |
Nava pāmojjamūlakā dhammā. Aniccato manasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Samāhite citte yathābhūtaṁ pajānāti passati. Yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. Dukkhato manasikaroto pāmojjaṁ jāyati …pe… anattato manasikaroto pāmojjaṁ jāyati …pe… |
And no-occurrence, and no-sign, |
| No-accumulation, no rebirth-linking | |
Rūpaṁ aniccato manasikaroto pāmojjaṁ jāyati …pe… rūpaṁ dukkhato manasikaroto …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ … cakkhuṁ …pe… jarāmaraṇaṁ aniccato manasikaroto pāmojjaṁ jāyati …pe… jarāmaraṇaṁ dukkhato manasikaroto pāmojjaṁ jāyati …pe… jarāmaraṇaṁ anattato manasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Samāhite citte yathābhūtaṁ pajānāti passati. Yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. Ime nava pāmojjamūlakā dhammā. |
And this his knowledge is of peace. |
| This knowledge about danger has | |
Nava yoniso manasikāramūlakā dhammā. Aniccato yoniso manasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Samāhitena cittena “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. Dukkhato yoniso manasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Samāhitena cittena “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. Anattato yoniso manasikaroto pāmojjaṁ jāyati …pe…. |
Five sources for its origin; |
| Knowledge of peace has also five— | |
Rūpaṁ aniccato yoniso manasikaroto pāmojjaṁ jāyati …pe… rūpaṁ dukkhato yoniso manasikaroto pāmojjaṁ jāyati …pe… rūpaṁ anattato yoniso manasikaroto pāmojjaṁ jāyati …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ … cakkhuṁ …pe… jarāmaraṇaṁ aniccato yoniso manasikaroto pāmojjaṁ jāyati …pe… jarāmaraṇaṁ dukkhato yoniso manasikaroto pāmojjaṁ jāyati …pe… jarāmaraṇaṁ anattato yoniso manasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Samāhitena cittena “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. Ime nava yoniso manasikāramūlakā dhammā. |
Ten knowledges he understands. |
| When skilled in these two kinds of knowledge | |
Nava nānattā—dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ—ime nava nānattā. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“navadhammavavatthāne paññā dhammanānatte ñāṇaṁ”. |
The various views will shake him not. |
| 305. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of appearance as terror is knowledge of danger”. | |
Dhammanānattañāṇaniddeso ekūnavīsatimo. |
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| IX. Equanimity about Formations | |
1.1.20–24 Ñāṇapañcakaniddesa |
306. How is it that understanding of desire for deliverance, of reflexion and of composure, is knowledge of the kinds of equanimity about formations? |
Kathaṁ abhiññāpaññā ñātaṭṭhe ñāṇaṁ, pariññāpaññā tīraṇaṭṭhe ñāṇaṁ, pahāne paññā pariccāgaṭṭhe ñāṇaṁ, bhāvanā paññā ekarasaṭṭhe ñāṇaṁ, sacchikiriyāpaññā phassanaṭṭhe ñāṇaṁ? Ye ye dhammā abhiññātā honti, te te dhammā ñātā honti. Ye ye dhammā pariññātā honti, te te dhammā tīritā honti. Ye ye dhammā pahīnā honti, te te dhammā pariccattā honti. Ye ye dhammā bhāvitā honti, te te dhammā ekarasā honti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā honti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“abhiññā paññā ñātaṭṭhe ñāṇaṁ, pariññā paññā tīraṇaṭṭhe ñāṇaṁ, pahāne paññā pariccāgaṭṭhe ñāṇaṁ, bhāvanā paññā ekarasaṭṭhe ñāṇaṁ, sacchikiriyā paññā phassanaṭṭhe ñāṇaṁ”. |
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| 307. Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] arising is knowledge of equanimity about formations. Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] occurrence … [and so on with the rest of the 15 ideas listed in § 18] … Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] despair is knowledge of equanimity about formations. | |
Ñāṇapañcakaniddeso catuvīsatimo. |
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| 308. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is suffering” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is suffering” is knowledge of equanimity about formations. | |
1.1.25–28 Paṭisambhidāñāṇaniddesa |
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Kathaṁ atthanānatte paññā atthapaṭisambhide ñāṇaṁ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ? Saddhindriyaṁ dhammo, vīriyindriyaṁ dhammo, satindriyaṁ dhammo, samādhindriyaṁ dhammo, paññindriyaṁ dhammo. Añño saddhindriyaṁ dhammo, añño vīriyindriyaṁ dhammo, añño satindriyaṁ dhammo, añño samādhindriyaṁ dhammo, añño paññindriyaṁ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati—“dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ”. |
309. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is terror” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is terror” is knowledge of equanimity about formations. |
Adhimokkhaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho, dassanaṭṭho attho. Añño adhimokkhaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho, añño dassanaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati “atthanānatte paññā atthapaṭisambhide ñāṇaṁ”. |
310. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is materialistic” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is materialistic” is knowledge of equanimity about formations. |
Pañca dhamme sandassetuṁ byañjananiruttābhilāpā, pañca atthe sandassetuṁ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati—“niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ”. |
311. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is formations” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is formations” is knowledge of equanimity about formations. |
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati—“paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ”. |
312. Arising is formations; he looks on with equanimity at those formations: thus it is equanimity about formations. The formations and the equanimity are both formations; he looks on with equanimity at those formations: thus it is equanimity about formations. Occurrence is formations; … Despair is formations; he looks on with equanimity at those formations: thus it is equanimity about formations. The formations and the equanimity are both formations; he looks on with equanimity at those formations: thus it is equanimity about formations. |
Saddhābalaṁ dhammo, vīriyabalaṁ dhammo, satibalaṁ dhammo, samādhibalaṁ dhammo, paññābalaṁ dhammo. Añño saddhābalaṁ dhammo, añño vīriyabalaṁ dhammo, añño satibalaṁ dhammo, añño samādhibalaṁ dhammo, añño paññābalaṁ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati—“dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ”. |
313. In how many aspects is there guidance of cognizance in equanimity about formations? |
Assaddhiye akampiyaṭṭho attho. Kosajje akampiyaṭṭho attho. Pamāde akampiyaṭṭho attho. Uddhacce akampiyaṭṭho attho. Avijjāya akampiyaṭṭho attho. Añño assaddhiye akampiyaṭṭho attho, añño kosajje akampiyaṭṭho attho, añño pamāde akampiyaṭṭho attho, añño uddhacce akampiyaṭṭho attho, añño avijjāya akampiyaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati—“atthanānatte paññā atthapaṭisambhide ñāṇaṁ”. |
There is guidance of cognizance in equanimity about formations in eight aspects. |
Pañca dhamme sandassetuṁ byañjananiruttābhilāpā, pañca atthe sandassetuṁ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati—“niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ”. |
314. How many aspects has the guidance of cognizance in equanimity about formations in the case of the ordinary man? How many aspects has the guidance of cognizance in equanimity about formations in the case of the initiate (trainer)? How many aspects has the guidance of cognizance in equanimity about formations in the case of one who is without greed? The guidance of cognizance in equanimity about formations has two aspects in the case of the ordinary man. The guidance of cognizance in equanimity about formations has three aspects in the case of the initiate (trainer). The guidance of cognizance in equanimity about formations has three aspects in the case of one who is without greed. |
Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati—“paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ”. |
315. What two aspects has the guidance of cognizance in equanimity about formations in the case of the ordinary man? |
Satisambojjhaṅgo dhammo, dhammavicayasambojjhaṅgo dhammo, vīriyasambojjhaṅgo dhammo, pītisambojjhaṅgo dhammo, passaddhisambojjhaṅgo dhammo, samādhisambojjhaṅgo dhammo, upekkhāsambojjhaṅgo dhammo. Añño satisambojjhaṅgo dhammo, añño dhammavicayasambojjhaṅgo dhammo, añño vīriyasambojjhaṅgo dhammo, añño pītisambojjhaṅgo dhammo, añño passaddhisambojjhaṅgo dhammo, añño samādhisambojjhaṅgo dhammo, añño upekkhāsambojjhaṅgo dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati—“dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ”. |
An ordinary man either delights in equanimity about formations, or he sees it with insight. The guidance of cognizance in equanimity about formations has these two aspects in the case of the ordinary man. |
Upaṭṭhānaṭṭho attho, pavicayaṭṭho attho, paggahaṭṭho attho, pharaṇaṭṭho attho, upasamaṭṭho attho, avikkhepaṭṭho attho, paṭisaṅkhānaṭṭho attho. Añño upaṭṭhānaṭṭho attho, añño pavicayaṭṭho attho, añño paggahaṭṭho attho, añño pharaṇaṭṭho attho, añño upasamaṭṭho attho, añño avikkhepaṭṭho attho, añño paṭisaṅkhānaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati—“atthanānatte paññā atthapaṭisambhide ñāṇaṁ”. |
316. What three aspects has the guidance of cognizance in equanimity about formations in the case of the initiate (trainer)? |
Satta dhamme sandassetuṁ byañjananiruttābhilāpā, satta atthe sandassetuṁ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati—“niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ”. |
An initiate (trainer) either delights in equanimity about formations, or he sees it with insight, or after reflecting he enters upon the attainment of fruition [of the path]. The guidance of cognizance in equanimity about formations has these three aspects in the case of the initiate (trainer). |
Sattasu dhammesu ñāṇāni, sattasu atthesu ñāṇāni, cuddasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati—“paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ”. |
317. What three aspects has the guidance of cognizance in equanimity about formations in the case of one who is without greed? |
Sammādiṭṭhi dhammo, sammāsaṅkappo dhammo, sammāvācā dhammo, sammākammanto dhammo, sammāājīvo dhammo, sammāvāyāmo dhammo, sammāsati dhammo, sammāsamādhi dhammo. Añño sammādiṭṭhi dhammo, añño sammāsaṅkappo dhammo, añño sammāvācā dhammo, añño sammākammanto dhammo, añño sammāājīvo dhammo, añño sammāvāyāmo dhammo, añño sammāsati dhammo, añño sammāsamādhi dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati—“dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ”. |
One who is without greed either sees equanimity about formations with insight, or after reflecting he enters upon the attainment of fruition or by looking on at it with equanimity he dwells in the void abiding or in the signless abiding or in the desireless abiding. The guidance of cognizance in equanimity about formations has these three aspects in the case of one who is without greed. |
Dassanaṭṭho attho, abhiniropanaṭṭho attho, pariggahaṭṭho attho, samuṭṭhānaṭṭho attho, vodānaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho. Añño dassanaṭṭho attho, añño abhiniropanaṭṭho attho, añño pariggahaṭṭho attho, añño samuṭṭhānaṭṭho attho, añño vodānaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati—“atthanānatte paññā atthapaṭisambhide ñāṇaṁ”. |
318. How is there identical guidance of cognizance in equanimity about formations in the cases of the ordinary man and the initiate (trainer)? |
Aṭṭha dhamme sandassetuṁ byañjananiruttābhilāpā, aṭṭha atthe sandassetuṁ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati—“niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ”. |
When an ordinary man delights in equanimity about formations he defiles his cognizance, and that is an obstacle to development, an obstruction to penetration, a condition for future rebirth-linking. When an initiate (trainer) delights in equanimity about formations he defiles his cognizance, and that is an obstacle to development, an obstruction to further penetration, a condition for future rebirth-linking. That is how there is identical guidance of cognizance in equanimity about formations in the case of the ordinary man and the initiate (trainer). |
Aṭṭhasu dhammesu ñāṇāni, aṭṭhasu atthesu ñāṇāni soḷasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati—“paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ”. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“atthanānatte paññā atthapaṭisambhide ñāṇaṁ. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ. Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ”. |
319. How is there identical guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed? |
Paṭisambhidāñāṇaniddeso aṭṭhavīsatimo. |
An ordinary man sees equanimity about formations with insight as impermanent, as painful, as not self. An initiate (trainer) sees equanimity about formations with insight as impermanent, as painful, as not self. One without greed sees equanimity about formations as impermanent, as painful, as not self. That is how there is identical guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed. |
1.1.29–31 Ñāṇattayaniddesa |
320. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed? |
Kathaṁ vihāranānatte paññā vihāraṭṭhe ñāṇaṁ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṁ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṁ? Nimittaṁ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṁ passati—animitto vihāro. paṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṁ passati—appaṇihito vihāro. Abhinivesaṁ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṁ passati—suññato vihāro. |
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| Equanimity about formations is profitable in an ordinary man. Equanimity about formations is profitable in an initiate (trainer). Equanimity about formations is indeterminate in one who is without greed. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is profitable and unprofitable. | |
Nimittaṁ bhayato sampassamāno animitte adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ animittaṁ āvajjitvā samāpajjati—animittā samāpatti. paṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ appaṇihitaṁ āvajjitvā samāpajjati—appaṇihitā samāpatti. Abhinivesaṁ bhayato sampassamāno suññate adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ suññataṁ āvajjitvā samāpajjati—suññatā samāpatti. |
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| 321. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed? | |
Nimittaṁ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ animittaṁ āvajjitvā samāpajjati—animittavihārasamāpatti. paṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ appaṇihitaṁ āvajjitvā samāpajjati—appaṇihitavihārasamāpatti. Abhinivesaṁ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ suññataṁ āvajjitvā samāpajjati—suññatavihārasamāpatti. |
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| In the case of the ordinary man equanimity about formations is sometimes clearly recognized and sometimes not clearly recognized. In the case of the initiate (trainer) equanimity about formations is sometimes clearly recognized and sometimes not clearly recognized. In the case of one who is without greed equanimity about formations is always clearly recognized. That is how there is different guidance of cognizance in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is recognized and not recognized. | |
Rūpanimittaṁ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṁ passati—animitto vihāro. Rūpapaṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṁ passati—appaṇihito vihāro. Rūpābhinivesaṁ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṁ passati—suññato vihāro. |
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| 322. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed? | |
Rūpanimittaṁ bhayato sampassamāno animitte adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ animittaṁ āvajjitvā samāpajjati—animittā samāpatti. Rūpapaṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ appaṇihitaṁ āvajjitvā samāpajjati—appaṇihitā samāpatti. Rūpābhinivesaṁ bhayato sampassamāno suññate adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ suññataṁ āvajjitvā samāpajjati—suññatā samāpatti. |
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| An ordinary man sees equanimity about formations with immature insight. An initiate (trainer) also sees equanimity about formations with immature insight. One without greed sees equanimity about formations with mature insight. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of maturity and immaturity. | |
Rūpanimittaṁ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ animittaṁ āvajjitvā samāpajjati—animittavihārasamāpatti. Rūpapaṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ appaṇihitaṁ āvajjitvā samāpajjati—appaṇihitavihārasamāpatti. Rūpābhinivesaṁ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ suññataṁ āvajjitvā samāpajjati—suññatavihārasamāpatti. |
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| 323. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed? | |
Vedanānimittaṁ …pe… saññānimittaṁ … saṅkhāranimittaṁ … viññāṇanimittaṁ … cakkhunimittaṁ …pe… jarāmaraṇanimittaṁ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṁ passati—animitto vihāro. Jarāmaraṇapaṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṁ passati—appaṇihito vihāro. Jarāmaraṇābhinivesaṁ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṁ passati—suññato vihāro. |
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| An ordinary man sees equanimity about formations with insight in order to obtain the stream-entry path by abandoning three fetters. An initiate (trainer) sees equanimity about formations with insight in order to obtain a higher [path], the three fetters having been abandoned. One who is without greed sees equanimity about formations with insight in order to abide in bliss here and now, all defilements having been abandoned. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is abandoned and unabandoned. | |
Jarāmaraṇanimittaṁ bhayato sampassamāno animitte adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ animittaṁ āvajjitvā samāpajjati—animittā samāpatti. Jarāmaraṇapaṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ appaṇihitaṁ āvajjitvā samāpajjati—appaṇihitā samāpatti. Jarāmaraṇābhinivesaṁ bhayato sampassamāno suññate adhimuttattā pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ suññataṁ āvajjitvā samāpajjati—suññatā samāpatti. |
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| 324. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed? | |
Jarāmaraṇanimittaṁ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ animittaṁ āvajjitvā samāpajjati—animittavihārasamāpatti. Jarāmaraṇapaṇidhiṁ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ appaṇihitaṁ āvajjitvā samāpajjati—appaṇihitavihārasamāpatti. Jarāmaraṇābhinivesaṁ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṁ passati, pavattaṁ ajjhupekkhitvā nirodhaṁ nibbānaṁ suññataṁ āvajjitvā samāpajjati—suññatavihārasamāpatti. Añño animitto vihāro, añño appaṇihito vihāro, añño suññato vihāro. Aññā animittā samāpatti, aññā appaṇihitā samāpatti, aññā suññatā samāpatti. Aññā animittā vihārasamāpatti, aññā appaṇihitā vihārasamāpatti, aññā suññatā vihārasamāpatti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“vihāranānatte paññā vihāraṭṭhe ñāṇaṁ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṁ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṁ”. |
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| An ordinary man either delights in equanimity about formations, or he sees it with insight. An initiate (trainer) either delights in equanimity about formations, or he sees it with insight, or after reflecting he enters upon the attainment of fruition [of the path]. One who is without greed either sees equanimity about formations with insight, or after reflecting he enters upon the attainment of fruition, or by looking on at it with equanimity he dwells in the void abiding or in the signless abiding or in the desireless abiding. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed, in the sense of abiding and attainment. | |
Ñāṇattayaniddeso ekatiṁsatimo. |
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| 325. How many kinds of equanimity about formations arise through serenity? How many kinds of equanimity about formations arise through insight? | |
1.1.32. Ānantarikasamādhiñāṇaniddesa |
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Kathaṁ avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṁ? Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṁ. Tena ñāṇena āsavā khīyanti. Iti paṭhamaṁ samatho, pacchā ñāṇaṁ. Tena ñāṇena āsavānaṁ khayo hoti. Tena vuccati—“avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṁ”. |
Eight kinds of equanimity about formations arise through serenity. Ten kinds of equanimity about formations arise through insight. |
Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. |
326. What eight kinds of equanimity about formations arise through serenity? |
Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. |
Understanding of reflexion on the hindrances for the purpose of obtaining the first jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on applied thought and sustained thought for the purpose of obtaining the second jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on happiness for the purpose of obtaining the third jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on pleasure and pain for the purpose of obtaining the fourth jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of materiality, perception of resistance, and perceptions of variety, for the purpose of obtaining the attainment of the base consisting of boundless space, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of the base consisting of boundless space for the purpose of obtaining the attainment of the base consisting of boundless consciousness, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of the base consisting of boundless consciousness for the purpose of obtaining the attainment of the base consisting of nothingness, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on the perception of the base consisting of nothingness for the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception, and of composure, is knowledge of equanimity about formations. |
Abyāpādavasena …pe… ālokasaññāvasena … avikkhepavasena … dhammavavatthānavasena … ñāṇavasena … pāmojjavasena … paṭhamajjhānavasena … dutiyajjhānavasena … tatiyajjhānavasena … catutthajjhānavasena … ākāsānañcāyatanasamāpattivasena … viññāṇañcāyatanasamāpattivasena … ākiñcaññāyatanasamāpattivasena … nevasaññānāsaññāyatanasamāpattivasena … pathavīkasiṇavasena … āpokasiṇavasena … tejokasiṇavasena … vāyokasiṇavasena … nīlakasiṇavasena … pītakasiṇavasena … lohitakasiṇavasena … odātakasiṇavasena … ākāsakasiṇavasena … viññāṇakasiṇavasena … buddhānussativasena … dhammānussativasena … saṅghānussativasena … sīlānussativasena … cāgānussativasena … devatānussativasena … ānāpānassativasena … maraṇassativasena … kāyagatāsativasena … upasamānussativasena … uddhumātakasaññāvasena … vinīlakasaññāvasena … vipubbakasaññāvasena … vicchiddakasaññāvasena … vikkhāyitakasaññāvasena … vikkhittakasaññāvasena … hatavikkhittakasaññāvasena … lohitakasaññāvasena … puḷavakasaññāvasena … aṭṭhikasaññāvasena. |
These eight kinds of equanimity about formations arise through serenity. |
Dīghaṁ assāsavasena …pe… dīghaṁ passāsavasena … rassaṁ assāsavasena … rassaṁ passāsavasena … sabbakāyapaṭisaṁvedī assāsavasena … sabbakāyapaṭisaṁvedī passāsavasena … passambhayaṁ kāyasaṅkhāraṁ assāsavasena … passambhayaṁ kāyasaṅkhāraṁ passāsavasena … pītipaṭisaṁvedī assāsavasena … pītipaṭisaṁvedī passāsavasena … sukhapaṭisaṁvedī assāsavasena … sukhapaṭisaṁvedī passāsavasena … cittasaṅkhārapaṭisaṁvedī assāsavasena … cittasaṅkhārapaṭisaṁvedī passāsavasena … passambhayaṁ cittasaṅkhāraṁ assāsavasena … passambhayaṁ cittasaṅkhāraṁ passāsavasena … cittapaṭisaṁvedī assāsavasena … cittapaṭisaṁvedī passāsavasena … abhippamodayaṁ cittaṁ assāsavasena … abhippamodayaṁ cittaṁ passāsavasena … samādahaṁ cittaṁ …pe… vimocayaṁ cittaṁ … aniccānupassī … virāgānupassī … nirodhānupassī … paṭinissaggānupassī assāsavasena … paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṁ, tena ñāṇena āsavā khīyanti. Iti paṭhamaṁ samatho, pacchā ñāṇaṁ. Tena ñāṇena āsavānaṁ khayo hoti. Tena vuccati—“avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṁ”. |
327. What ten kinds of equanimity about formations arise through insight? |
Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṁ”. |
Understanding of reflexion on arising, occurrence, the sign, accumulation, rebirth-linking, destination, generation, realising, birth, ageing, sickness, death, sorrow, lamentation, despair, and of composure, for the purpose of attaining the stream-entry path, is knowledge of equanimity about formations. Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the fruition of stream-entry, is knowledge of equanimity about formations. Understanding … the once-return path … the fruition of once-return … the non-return path … the fruition of non-return … the arahant path … [the fruition of arahantship … the void abiding …] Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the [signless abiding] and of composure, is knowledge of equanimity about formations. |
Ānantarikasamādhiñāṇaniddeso dvattiṁsatimo. |
These ten kinds of equanimity about formations arise through insight. |
1.1.33. Araṇavihārañāṇaniddesa |
328. How many kinds of equanimity about formations are profitable? How many are unprofitable? How many are indeterminate? |
Kathaṁ dassanādhipateyyaṁ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṁ? |
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| Fifteen kinds of equanimity about formations are profitable. Three kinds of equanimity about formations are indeterminate. There is no unprofitable equanimity about formations. | |
Dassanādhipateyyanti aniccānupassanā dassanādhipateyyaṁ, dukkhānupassanā dassanādhipateyyaṁ, anattānupassanā dassanādhipateyyaṁ, rūpe aniccānupassanā dassanādhipateyyaṁ, rūpe dukkhānupassanā dassanādhipateyyaṁ, rūpe anattānupassanā dassanādhipateyyaṁ; vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanā dassanādhipateyyaṁ, jarāmaraṇe dukkhānupassanā dassanādhipateyyaṁ, jarāmaraṇe anattānupassanā dassanādhipateyyaṁ. |
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| 329. [Now] understanding of reflexion | |
Santo ca vihārādhigamoti suññato vihāro santo vihārādhigamo. Animitto vihāro santo vihārādhigamo. Appaṇihito vihāro santo vihārādhigamo. |
And composure [is as follows]: |
| The eight domains for cognizance | |
Paṇītādhimuttatāti suññate adhimuttatā paṇītādhimuttatā. Animitte adhimuttatā paṇītādhimuttatā. Appaṇihite adhimuttatā paṇītādhimuttatā. |
Are: two for ordinary men, |
| And three for the initiate, | |
Araṇavihāroti paṭhamaṁ jhānaṁ araṇavihāro. Dutiyaṁ jhānaṁ araṇavihāro. Tatiyaṁ jhānaṁ araṇavihāro. Catutthaṁ jhānaṁ araṇavihāro. Ākāsānañcāyatanasamāpatti araṇavihāro …pe… nevasaññānāsaññāyatanasamāpatti araṇavihāro. |
And three for one without greed, whereby |
| His cognizance has turned away. | |
Araṇavihāroti kenaṭṭhena araṇavihāro? Paṭhamena jhānena nīvaraṇe haratīti—araṇavihāro. Dutiyena jhānena vitakkavicāre haratīti—araṇavihāro. Tatiyena jhānena pītiṁ haratīti—araṇavihāro. Catutthena jhānena sukhadukkhe haratīti—araṇavihāro. Ākāsānañcāyatanasamāpattiyā rūpasaññaṁ paṭighasaññaṁ nānattasaññaṁ haratīti—araṇavihāro. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṁ haratīti—araṇavihāro. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṁ haratīti—araṇavihāro. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṁ haratīti—araṇavihāro. Ayaṁ araṇavihāro. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“dassanādhipateyyaṁ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṁ”. |
For concentration eight conditions, |
| And ten domains for knowledge, too: | |
Araṇavihārañāṇaniddeso tettiṁsatimo. |
These constitute the eighteen kinds |
| Of equanimity about formations, | |
1.1.34. Nirodhasamāpattiñāṇaniddesa |
Which are themselves conditions for |
Kathaṁ dvīhi balehi samannāgatattā tayo ca saṅkhārānaṁ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṁ? |
[All] the three kinds of liberations. |
| [So] he who has with understanding | |
Dvīhi balehīti dve balāni—samathabalaṁ, vipassanābalaṁ. Katamaṁ samathabalaṁ? Nekkhammavasena cittassekaggatā avikkhepo samathabalaṁ. Abyāpādavasena cittassekaggatā avikkhepo samathabalaṁ. Ālokasaññāvasena cittassekaggatā avikkhepo samathabalaṁ. Avikkhepavasena cittassekaggatā avikkhepo samathabalaṁ …pe… paṭinissaggānupassī assāsavasena cittassekaggatā avikkhepo samathabalaṁ. Paṭinissaggānupassī passāsavasena cittassekaggatā avikkhepo samathabalaṁ. |
Engendered [all] these eighteen modes |
| Is skilled in equanimity | |
Samathabalanti kenaṭṭhena samathabalaṁ? Paṭhamena jhānena nīvaraṇe na kampatīti—samathabalaṁ. Dutiyena jhānena vitakkavicāre na kampatīti—samathabalaṁ. Tatiyena jhānena pītiyā na kampatīti—samathabalaṁ. Catutthena jhānena sukhadukkhe na kampatīti—samathabalaṁ. Ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya na kampatīti—samathabalaṁ. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya na kampatīti—samathabalaṁ. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya na kampatīti—samathabalaṁ. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti—samathabalaṁ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti—samathabalaṁ. Idaṁ samathabalaṁ. |
About formations, and therefore |
| The various views will shake him not. | |
Katamaṁ vipassanābalaṁ? Aniccānupassanā vipassanābalaṁ. Dukkhānupassanā vipassanābalaṁ. Anattānupassanā vipassanābalaṁ. Nibbidānupassanā vipassanābalaṁ. Virāgānupassanā vipassanābalaṁ. Nirodhānupassanā vipassanābalaṁ. Paṭinissaggānupassanā vipassanābalaṁ. Rūpe aniccānupassanā vipassanābalaṁ …pe… rūpe paṭinissaggānupassanā vipassanābalaṁ. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanā vipassanābalaṁ …pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṁ. |
330. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of desire for deliverance, of reflexion, and of composure, is knowledge of the kinds of equanimity about formations”. |
Vipassanābalanti kenaṭṭhena vipassanābalaṁ? Aniccānupassanāya niccasaññāya na kampatīti—vipassanābalaṁ. Dukkhānupassanāya sukhasaññāya na kampatīti—vipassanābalaṁ. Anattānupassanāya attasaññāya na kampatīti—vipassanābalaṁ. Nibbidānupassanāya nandiyā na kampatīti—vipassanābalaṁ. Virāgānupassanāya rāge na kampatīti—vipassanābalaṁ. Nirodhānupassanāya samudaye na kampatīti—vipassanābalaṁ. Paṭinissaggānupassanāya ādāne na kampatīti—vipassanābalaṁ. Avijjāya ca avijjā sahagatakilese ca khandhe ca na kampati na calati na vedhatīti—vipassanābalaṁ. Idaṁ vipassanābalaṁ. |
Section X. Change of Lineage |
| 331. How is it that understanding of emergence and turning away from the external is change-of-lineage knowledge? | |
Tayo ca saṅkhārānaṁ paṭippassaddhiyāti katamesaṁ tiṇṇannaṁ saṅkhārānaṁ paṭippassaddhiyā? Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṁ tiṇṇannaṁ saṅkhārānaṁ paṭippassaddhiyā. |
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| 332. It overcomes arising, thus it is change of lineage. It overcomes occurrence, … the sign … accumulation … rebirth-linking … destination … generation … realising … birth … ageing … sickness … death … sorrow … lamentation … it overcomes despair, thus it is change of lineage. It overcomes the sign of formations externally, thus it is change of lineage. | |
Soḷasahi ñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā, dukkhānupassanā ñāṇacariyā, anattānupassanā ñāṇacariyā, nibbidānupassanā ñāṇacariyā, virāgānupassanā ñāṇacariyā, nirodhānupassanā ñāṇacariyā, paṭinissaggānupassanā ñāṇacariyā, vivaṭṭanānupassanā ñāṇacariyā, sotāpattimaggo ñāṇacariyā, sotāpattiphalasamāpatti ñāṇacariyā, sakadāgāmimaggo ñāṇacariyā, sakadāgāmiphalasamāpatti ñāṇacariyā, anāgāmimaggo ñāṇacariyā, anāgāmiphalasamāpatti ñāṇacariyā, arahattamaggo ñāṇacariyā, arahattaphalasamāpatti ñāṇacariyā—imāhi soḷasahi ñāṇacariyāhi. |
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| It enters into non-arising, thus it is change of lineage. It enters into non-occurrence, … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage. | |
Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? Paṭhamaṁ jhānaṁ samādhicariyā, dutiyaṁ jhānaṁ samādhicariyā, tatiyaṁ jhānaṁ samādhicariyā, catutthaṁ jhānaṁ samādhicariyā, ākāsānañcāyatanasamāpatti …pe… viññāṇañcāyatanasamāpatti … ākiñcaññāyatanasamāpatti … nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamaṁ jhānaṁ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca …pe… nevasaññānāsaññāyatanasamāpattiṁ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca—imāhi navahi samādhicariyāhi. |
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| Having overcome arising, it enters into non-arising, thus it is change of lineage. Having overcome occurrence, it enters into non-occurrence, … Having overcome despair, it enters into non-despair, thus it is change of lineage. Having overcome the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage. | |
Vasīti pañca vasiyo. Āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇāvasī. Paṭhamaṁ jhānaṁ yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ āvajjati; āvajjanāya dandhāyitattaṁ natthīti—āvajjanavasī. Paṭhamaṁ jhānaṁ yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjati; samāpajjanāya dandhāyitattaṁ natthīti—samāpajjanavasī. Paṭhamaṁ jhānaṁ yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ adhiṭṭhāti; adhiṭṭhāne dandhāyitattaṁ natthīti—adhiṭṭhānavasī. Paṭhamaṁ jhānaṁ yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ vuṭṭhāti; vuṭṭhāne dandhāyitattaṁ natthīti—vuṭṭhānavasī. Paṭhamaṁ jhānaṁ yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ paccavekkhati; paccavekkhaṇāya dandhāyitattaṁ natthīti—paccavekkhaṇāvasī. |
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| 333. It emerges from arising, thus it is change of lineage. It emerges from despair, thus it is change of lineage. It emerges from the sign of formations externally, thus it is change of lineage. | |
Dutiyaṁ jhānaṁ …pe… nevasaññānāsaññāyatanasamāpattiṁ yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ āvajjati; āvajjanāya dandhāyitattaṁ natthīti—āvajjanavasī. Nevasaññānāsaññāyatanasamāpattiṁ yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjati …pe… adhiṭṭhāti … vuṭṭhāti … paccavekkhati; paccavekkhaṇāya dandhāyitattaṁ natthīti—paccavekkhaṇāvasī. Imā pañca vasiyo. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“dvīhi balehi samannāgatattā tayo ca saṅkhārānaṁ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇaṁ”. |
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| It enters into non-arising, thus it is change of lineage … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage. | |
Nirodhasamāpattiñāṇaniddeso catuttiṁsatimo. |
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| Having emerged from arising, it enters into non-arising, thus it is change of lineage … Having emerged from despair, it enters into non-despair, thus it is change of lineage. Having emerged from the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage. | |
1.1.35. Parinibbānañāṇaniddesa |
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Kathaṁ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṁ? Idha sampajāno nekkhammena kāmacchandassa pavattaṁ pariyādiyati, abyāpādena byāpādassa pavattaṁ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṁ pariyādiyati, avikkhepena uddhaccassa pavattaṁ pariyādiyati, dhammavavatthānena vicikicchāya …pe… ñāṇena avijjāya … pāmojjena aratiyā … paṭhamena jhānena nīvaraṇānaṁ pavattaṁ pariyādiyati …pe… arahattamaggena sabbakilesānaṁ pavattaṁ pariyādiyati. |
334. It turns away from arising, thus it is change of lineage … It turns away from despair, thus it is change of lineage. It turns away from the sign of formations externally, thus it is change of lineage. |
Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idañceva cakkhupavattaṁ pariyādiyati, aññañca cakkhupavattaṁ na uppajjati. Idañceva sotapavattaṁ …pe… ghānapavattaṁ … jivhāpavattaṁ … kāyapavattaṁ … manopavattaṁ pariyādiyati, aññañca manopavattaṁ na uppajjati. Idaṁ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṁ”. |
It enters into non-arising, thus it is change of lineage … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage. |
Parinibbānañāṇaniddeso pañcatiṁsatimo. |
Having turned away from arising, it enters into non-arising, thus it is change of lineage … Having turned away from despair, it enters into non-despair, thus it is change of lineage. Having turned away from the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage. |
1.1.36. Samasīsaṭṭhañāṇaniddesa |
335. How many ideas of change of lineage arise through serenity? How many ideas of change of lineage arise through insight? |
Kathaṁ sabbadhammānaṁ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṁ? Sabbadhammānanti—pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. Sammā samucchedeti nekkhammena kāmacchandaṁ sammā samucchindati. Abyāpādena byāpādaṁ sammā samucchindati. Ālokasaññāya thinamiddhaṁ sammā samucchindati. Avikkhepena uddhaccaṁ sammā samucchindati. Dhammavavatthānena vicikicchaṁ sammā samucchindati. Ñāṇena avijjaṁ sammā samucchindati. Pāmojjena aratiṁ sammā samucchindati. Paṭhamena jhānena nīvaraṇe sammā samucchindati …pe… arahattamaggena sabbakilese sammā samucchindati. |
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| Eight ideas of change of lineage arise through serenity. Ten ideas of change of lineage arise through insight. | |
Nirodheti nekkhammena kāmacchandaṁ nirodheti. Abyāpādena byāpādaṁ nirodheti. Ālokasaññāya thinamiddhaṁ nirodheti. Avikkhepena uddhaccaṁ nirodheti. Dhammavavatthānena vicikicchaṁ nirodheti. Ñāṇena avijjaṁ nirodheti. Pāmojjena aratiṁ nirodheti. Paṭhamena jhānena nīvaraṇe nirodheti …pe… arahattamaggena sabbakilese nirodheti. |
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| 336. What eight ideas of change of lineage arise through serenity? | |
Anupaṭṭhānatāti nekkhammaṁ paṭiladdhassa kāmacchando na upaṭṭhāti. Abyāpādaṁ paṭiladdhassa byāpādo na upaṭṭhāti. Ālokasaññaṁ paṭiladdhassa thinamiddhaṁ na upaṭṭhāti. Avikkhepaṁ paṭiladdhassa uddhaccaṁ na upaṭṭhāti. Dhammavavatthānaṁ paṭiladdhassa vicikicchā na upaṭṭhāti. Ñāṇaṁ paṭiladdhassa avijjā na upaṭṭhāti. Pāmojjaṁ paṭiladdhassa arati na upaṭṭhāti. Paṭhamaṁ jhānaṁ paṭiladdhassa nīvaraṇā na upaṭṭhahanti …pe… arahattamaggaṁ paṭiladdhassa sabbakilesā na upaṭṭhahanti. |
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| For the purpose of obtaining the first jhana it overcomes the hindrances, thus it is change of lineage. For the purpose of obtaining the second jhana … [and so on as in § 326 up to] … For the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception it overcomes the perception of the base consisting of nothingness, thus it is change of lineage. | |
Samanti kāmacchandassa pahīnattā nekkhammaṁ samaṁ. Byāpādassa pahīnattā abyāpādo samaṁ. Thinamiddhassa pahīnattā ālokasaññā samaṁ. Uddhaccassa pahīnattā avikkhepo samaṁ. Vicikicchāya pahīnattā dhammavavatthānaṁ samaṁ. Avijjāya pahīnattā ñāṇaṁ samaṁ. Aratiyā pahīnattā pāmojjaṁ samaṁ. Nīvaraṇānaṁ pahīnattā paṭhamaṁ jhānaṁ samaṁ …pe… sabbakilesānaṁ pahīnattā arahattamaggo samaṁ. |
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| These eight ideas of change of lineage arise through serenity. | |
Sīsanti terasa sīsāni—palibodhasīsañca taṇhā, vinibandhanasīsañca māno, parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṁ, saṅkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṁ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṁ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodho. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“sabbadhammānaṁ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṁ”. |
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| 337. What ten ideas of change of lineage arise through insight? | |
Samasīsaṭṭhañāṇaniddeso chattiṁsatimo. |
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| For the purpose of obtaining the stream-entry path it overcomes arising, occurrence, … [and so on as in § 327 up to] … despair, the sign of formations externally, thus it is change of lineage. For the purpose of attaining the fruition of stream-entry it overcomes arising, … despair, the sign of formations externally, thus it is change of lineage. For the purpose of attaining the once-return path … the fruition of once-return … the non-return path, … the fruition of non-return … the arahant path … [the fruition of arahantship … the void abiding …] For the purpose of attaining the [signless abiding] it overcomes arising, … despair, the sign of formations externally, thus it is change of lineage. | |
1.1.37. Sallekhaṭṭhañāṇaniddesa |
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Kathaṁ puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṁ? Puthūti—rāgo puthu, doso puthu, moho puthu, kodho …pe… upanāho … makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … sabbe kilesā … sabbe duccaritā … sabbe abhisaṅkhārā … sabbe bhavagāmikammā. |
These ten ideas of change of lineage arise through insight. |
Nānattekattanti kāmacchando nānattaṁ, nekkhammaṁ ekattaṁ. Byāpādo nānattaṁ, abyāpādo ekattaṁ. Thinamiddhaṁ nānattaṁ, ālokasaññā ekattaṁ. Uddhaccaṁ nānattaṁ, avikkhepo ekattaṁ. Vicikicchā nānattaṁ, dhammavavatthānaṁ ekattaṁ. Avijjā nānattaṁ, ñāṇaṁ ekattaṁ. Arati nānattaṁ, pāmojjaṁ ekattaṁ. Nīvaraṇā nānattaṁ, paṭhamaṁ jhānaṁ ekattaṁ …pe… sabbe kilesā nānattaṁ, arahattamaggo ekattaṁ. |
338. How many ideas of change of lineage are profitable? How many are unprofitable? How many are indeterminate? |
Tejoti pañca tejā—caraṇatejo, guṇatejo, paññātejo, puññatejo, dhammatejo. Caraṇatejena tejitattā dussīlyatejaṁ pariyādiyati. Guṇatejena tejitattā aguṇatejaṁ pariyādiyati. Paññātejena tejitattā duppaññatejaṁ pariyādiyati. Puññatejena tejitattā apuññatejaṁ pariyādiyati. Dhammatejena tejitattā adhammatejaṁ pariyādiyati. |
Fifteen ideas of change of lineage are profitable. Three ideas of change of lineage are indeterminate. There is no unprofitable idea of change of lineage. |
Sallekhoti kāmacchando asallekho, nekkhammaṁ sallekho. Byāpādo asallekho, abyāpādo sallekho. Thinamiddhaṁ asallekho, ālokasaññā sallekho. Uddhaccaṁ asallekho, avikkhepo sallekho. Vicikicchā asallekho, dhammavavatthānaṁ sallekho. Avijjā asallekho, ñāṇaṁ sallekho. Arati asallekho, pāmojjaṁ sallekho. Nīvaraṇā asallekho, paṭhamaṁ jhānaṁ sallekho …pe… sabbakilesā asallekho, arahattamaggo sallekho. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṁ”. |
339. The materialistic and the reverse, |
| Desire and desirelessness, | |
Sallekhaṭṭhañāṇaniddeso sattatiṁsatimo. |
The fettered and unfettered too, |
| Emerged and also unemerged. | |
1.1.38 Vīriyārambhañāṇaniddesa |
For concentration eight conditions, |
Kathaṁ asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ? Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. |
And ten domains for knowledge, too: |
| These constitute the eighteen kinds | |
Anuppannassa kāmacchandassa anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Uppannassa kāmacchandassa pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Anuppannassa nekkhammassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Uppannassa nekkhammassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ …pe…. |
Of change of lineage ideas. |
| Which are themselves conditions for | |
Anuppannānaṁ sabbakilesānaṁ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Uppannānaṁ sabbakilesānaṁ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ …pe… anuppannassa arahattamaggassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Uppannassa arahattamaggassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṁ”. |
[All] the three kinds of liberations. |
| [So] he who has with understanding | |
Vīriyārambhañāṇaniddeso aṭṭhatiṁsatimo. |
Engendered [all] these eighteen modes |
| Is skilled in turning away as well | |
1.1.39. Atthasandassanañāṇaniddesa |
As in emergence, and therefore |
Kathaṁ nānādhammappakāsanatā paññā atthasandassane ñāṇaṁ? Nānādhammāti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. |
The various views will shake him not. |
| 340. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of emergence and turning away from the external is change of lineage knowledge”. | |
Pakāsanatāti rūpaṁ aniccato pakāseti, rūpaṁ dukkhato pakāseti, rūpaṁ anattato pakāseti. Vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ … cakkhuṁ …pe… jarāmaraṇaṁ aniccato pakāseti, jarāmaraṇaṁ dukkhato pakāseti, jarāmaraṇaṁ anattato pakāseti. |
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| Section XI.. The Path | |
Atthasandassaneti kāmacchandaṁ pajahanto nekkhammatthaṁ sandasseti. Byāpādaṁ pajahanto abyāpādatthaṁ sandasseti. Thinamiddhaṁ pajahanto ālokasaññatthaṁ sandasseti. Uddhaccaṁ pajahanto avikkhepatthaṁ sandasseti. Vicikicchaṁ pajahanto dhammavavatthānatthaṁ sandasseti. Avijjaṁ pajahanto ñāṇatthaṁ sandasseti. Aratiṁ pajahanto pāmojjatthaṁ sandasseti. Nīvaraṇe pajahanto paṭhamajjhānatthaṁ sandasseti …pe… sabbakilese pajahanto arahattamaggatthaṁ sandasseti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“nānādhammappakāsanatā paññā atthasandassane ñāṇaṁ”. |
341. How is it that understanding of emergence and turning away from both [the external and internal] is knowledge of the path? |
Atthasandassanañāṇaniddeso navatiṁsatimo. |
342. At the moment of the stream-entry path: |
1.1.40. Dassanavisuddhiñāṇaniddesa |
Right view in the sense of seeing (a) emerges from wrong view, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”. |
Kathaṁ sabbadhammānaṁ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṁ? Sabbadhammānanti pañcakkhandhā …pe… apariyāpannā dhammā. |
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| Right thought in the sense of directing onto (a) emerges … | |
Ekasaṅgahatāti dvādasahi ākārehi sabbe dhammā ekasaṅgahitā. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, dhātuṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phusanaṭṭhena, abhisamayaṭṭhena—imehi dvādasahi ākārehi sabbe dhammā ekasaṅgahitā. |
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| Right speaking in the sense of embracing (a) emerges … | |
Nānattekattanti kāmacchando nānattaṁ, nekkhammaṁ ekattaṁ …pe… sabbakilesā nānattaṁ, arahattamaggo ekattaṁ. |
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| Right acting in the sense of originating (a) emerges … | |
Paṭivedheti dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhati. Samudayasaccaṁ pahānapaṭivedhaṁ paṭivijjhati. Nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhati. Maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhati. |
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| Right living in the sense of cleansing (a) emerges … | |
Dassanavisuddhīti sotāpattimaggakkhaṇe dassanaṁ visujjhati; sotāpattiphalakkhaṇe dassanaṁ visuddhaṁ. Sakadāgāmimaggakkhaṇe dassanaṁ visujjhati; sakadāgāmiphalakkhaṇe dassanaṁ visuddhaṁ. Anāgāmimaggakkhaṇe dassanaṁ visujjhati; anāgāmiphalakkhaṇe dassanaṁ visuddhaṁ. Arahattamaggakkhaṇe dassanaṁ visujjhati; arahattaphalakkhaṇe dassanaṁ visuddhaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“sabbadhammānaṁ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṁ”. |
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| Right effort in the sense of exerting (a) emerges … | |
Dassanavisuddhiñāṇaniddeso cattālīsamo. |
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| Right mindfulness in the sense of establishing (a) emerges … | |
1.1.41. Khantiñāṇaniddesa |
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Kathaṁ viditattā paññā khantiñāṇaṁ? Rūpaṁ aniccato viditaṁ, rūpaṁ dukkhato viditaṁ, rūpaṁ anattato viditaṁ. Yaṁ yaṁ viditaṁ taṁ taṁ khamatīti—viditattā paññā khantiñāṇaṁ. Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ … cakkhu …pe… jarāmaraṇaṁ aniccato viditaṁ, jarāmaraṇaṁ dukkhato viditaṁ, jarāmaraṇaṁ anattato viditaṁ. Yaṁ yaṁ viditaṁ taṁ taṁ khamatīti—viditattā paññā khantiñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“viditattā paññā khantiñāṇaṁ”. |
Right concentration in the sense of non-distraction (a) emerges from wrong concentration and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”. |
Khantiñāṇaniddeso ekacattālīsamo. |
343. At the moment of the once-return path: |
1.1.42 Pariyogāhaṇañāṇaniddesa |
Right view in the sense of seeing … right concentration in the sense of non-distraction (a) emerges from the gross fetters of greed for sensual-desires and of resistance, from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”. |
Kathaṁ phuṭṭhattā paññā pariyogāhaṇe ñāṇaṁ? Rūpaṁ aniccato phusati, rūpaṁ dukkhato phusati, rūpaṁ anattato phusati. Yaṁ yaṁ phusati taṁ taṁ pariyogahatīti—phuṭṭhattā paññā pariyogāhaṇe ñāṇaṁ. Vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ … cakkhuṁ …pe… jarāmaraṇaṁ aniccato phusati, dukkhato phusati, anattato phusati. Yaṁ yaṁ phusati taṁ taṁ pariyogahatīti—phuṭṭhattā paññā pariyogāhaṇe ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“phuṭṭhattā paññā pariyogāhaṇe ñāṇaṁ”. |
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| 344. At the moment of the non-return path: | |
Pariyogāhaṇañāṇaniddeso dvecattālīsamo. |
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| Right view in the sense of seeing … right concentration in the sense of non-distraction, (a) emerges from secondary fetters of greed for sensual desires and of resistance, from secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”. | |
1.1.43. Padesavihārañāṇaniddesa |
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Kathaṁ samodahane paññā padesavihāre ñāṇaṁ? Micchādiṭṭhipaccayāpi vedayitaṁ, micchādiṭṭhivūpasamapaccayāpi vedayitaṁ. Sammādiṭṭhipaccayāpi vedayitaṁ, sammādiṭṭhivūpasamapaccayāpi vedayitaṁ. Micchāsaṅkappapaccayāpi vedayitaṁ, micchāsaṅkappavūpasamapaccayāpi vedayitaṁ. Sammāsaṅkappapaccayāpi vedayitaṁ, sammāsaṅkappavūpasamapaccayāpi vedayitaṁ …pe… micchāvimuttipaccayāpi vedayitaṁ, micchāvimuttivūpasamapaccayāpi vedayitaṁ. Sammāvimuttipaccayāpi vedayitaṁ, sammāvimuttivūpasamapaccayāpi vedayitaṁ. Chandapaccayāpi vedayitaṁ, chandavūpasamapaccayāpi vedayitaṁ. Vitakkapaccayāpi vedayitaṁ, vitakkavūpasamapaccayāpi vedayitaṁ. Saññāpaccayāpi vedayitaṁ, saññāvūpasamapaccayāpi vedayitaṁ. |
345. At the moment of the arahant path: |
Chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ. Chando ca vūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṁ. Appattassa pattiyā atthi āyavaṁ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“samodahane paññā padesavihāre ñāṇaṁ”. |
Right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, from the underlying tendencies to conceit (pride), to ignorance, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”. |
Padesavihārañāṇaniddeso tecattālīsamo. |
346. He consumes (read with PsA jhāpeti) the unborn with the born: |
| This is how (read) jhāna gets its name. | |
1.1.44–49 Chavivaṭṭañāṇaniddesa |
Through skill in jhana-liberation |
Kathaṁ adhipatattā paññā saññāvivaṭṭe ñāṇaṁ? Nekkhammādhipatattā paññā kāmacchandato saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Abyāpādādhipatattā paññā byāpādato saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Ālokasaññādhipatattā paññā thinamiddhato saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Avikkhepādhipatattā paññā uddhaccato saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Dhammavavatthānādhipatattā paññā vicikicchāya saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Ñāṇādhipatattā paññā avijjāya saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Pāmojjādhipatattā paññā aratiyā saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Paṭhamajjhānādhipatattā paññā nīvaraṇehi saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ …pe… arahattamaggādhipatattā paññā sabbakilesehi saññāya vivaṭṭatīti—adhipatattā paññā saññāvivaṭṭe ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“adhipatattā paññā saññāvivaṭṭe ñāṇaṁ”. |
The various views will shake him not. |
| If after concentrating he sees with insight, | |
Kathaṁ nānatte paññā cetovivaṭṭe ñāṇaṁ? Kāmacchando nānattaṁ, nekkhammaṁ ekattaṁ. Nekkhammekattaṁ cetayato kāmacchandato cittaṁ vivaṭṭatīti—nānatte paññā cetovivaṭṭe ñāṇaṁ. Byāpādo nānattaṁ, abyāpādo ekattaṁ. Abyāpādekattaṁ cetayato byāpādato cittaṁ vivaṭṭatīti—nānatte paññā cetovivaṭṭe ñāṇaṁ. Thinamiddhaṁ nānattaṁ, ālokasaññā ekattaṁ. Ālokasaññekattaṁ cetayato thinamiddhato cittaṁ vivaṭṭatīti—nānatte paññā cetovivaṭṭe ñāṇaṁ …pe… sabbakilesā nānattaṁ, arahattamaggo ekattaṁ. Arahattamaggekattaṁ cetayato sabbakilesehi cittaṁ vivaṭṭatīti—nānatte paññā cetovivaṭṭe ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“nānatte paññā cetovivaṭṭe ñāṇaṁ”. |
And likewise after insight he concentrates, |
| Then insight and serenity advance | |
Kathaṁ adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṁ? Kāmacchandaṁ pajahanto nekkhammavasena cittaṁ adhiṭṭhātīti—adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṁ. Byāpādaṁ pajahanto abyāpādavasena cittaṁ adhiṭṭhātīti—adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṁ. Thinamiddhaṁ pajahanto ālokasaññāvasena cittaṁ adhiṭṭhātīti—adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṁ …pe… sabbakilese pajahanto arahattamaggavasena cittaṁ adhiṭṭhātīti—adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṁ”. |
Level and yoked together evenly. |
| Seeing formations as painful | |
Kathaṁ suññate paññā ñāṇavivaṭṭe ñāṇaṁ? “Cakkhu suññaṁ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā”ti yathābhūtaṁ jānato passato cakkhābhinivesato ñāṇaṁ vivaṭṭatīti—suññate paññā ñāṇavivaṭṭe ñāṇaṁ. “Sotaṁ suññaṁ …pe… ghānaṁ suññaṁ … jivhā suññā … kāyo suñño … mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā”ti yathābhūtaṁ jānato passato manābhinivesato ñāṇaṁ vivaṭṭatīti—suññate paññā ñāṇavivaṭṭe ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“suññate paññā ñāṇavivaṭṭe ñāṇaṁ”. |
And cessation as pleasant |
| Understanding from both emerges | |
Kathaṁ vosagge paññā vimokkhavivaṭṭe ñāṇaṁ? Nekkhammena kāmacchandaṁ vosajjatīti—vosagge paññā vimokkhavivaṭṭe ñāṇaṁ. Abyāpādena byāpādaṁ vosajjatīti—vosagge paññā vimokkhavivaṭṭe ñāṇaṁ. Ālokasaññāya thinamiddhaṁ vosajjatīti—vosagge paññā vimokkhavivaṭṭe ñāṇaṁ. Avikkhepena uddhaccaṁ vosajjatīti—vosagge paññā vimokkhavivaṭṭe ñāṇaṁ. Dhammavavatthānena vicikicchaṁ vosajjatīti—vosagge paññā vimokkhavivaṭṭe ñāṇaṁ …pe… arahattamaggena sabbakilese vosajjatīti—vosagge paññā vimokkhavivaṭṭe ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“vosagge paññā vimokkhavivaṭṭe ñāṇaṁ”. |
To touch the Deathless State. |
| He knows the way of liberation | |
Kathaṁ tathaṭṭhe paññā saccavivaṭṭe ñāṇaṁ? Dukkhassa pīḷanaṭṭhaṁ saṅkhataṭṭhaṁ santāpaṭṭhaṁ vipariṇāmaṭṭhaṁ parijānanto vivaṭṭatīti—tathaṭṭhe paññā saccavivaṭṭe ñāṇaṁ. Samudayassa āyūhanaṭṭhaṁ nidānaṭṭhaṁ saññogaṭṭhaṁ palibodhaṭṭhaṁ pajahanto vivaṭṭatīti—tathaṭṭhe paññā saccavivaṭṭe ñāṇaṁ. Nirodhassa nissaraṇaṭṭhaṁ vivekaṭṭhaṁ asaṅkhataṭṭhaṁ amataṭṭhaṁ sacchikaronto vivaṭṭatīti—tathaṭṭhe paññā saccavivaṭṭe ñāṇaṁ. Maggassa niyyānaṭṭhaṁ hetuṭṭhaṁ dassanaṭṭhaṁ ādhipateyyaṭṭhaṁ bhāvento vivaṭṭatīti—tathaṭṭhe paññā saccavivaṭṭe ñāṇaṁ. |
Skilled in difference and unity; |
| When skilled in the two kinds of knowledge, | |
Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo, saccavivaṭṭo. Sañjānanto vivaṭṭatīti—saññāvivaṭṭo. Cetayanto vivaṭṭatīti—cetovivaṭṭo. Vijānanto vivaṭṭatīti—cittavivaṭṭo. Ñāṇaṁ karonto vivaṭṭatīti—ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti—vimokkhavivaṭṭo. Tathaṭṭhe vivaṭṭatīti—saccavivaṭṭo. |
The various views will shake him not. |
| 347. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of emergence and turning away from both is knowledge of the path”. | |
Yattha saññāvivaṭṭo, tattha cetovivaṭṭo. Yattha cetovivaṭṭo, tattha saññāvivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo. Yattha cittavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo, tattha ñāṇavivaṭṭo. Yattha ñāṇavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo, tattha vimokkhavivaṭṭo. Yattha vimokkhavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo, tattha saccavivaṭṭo. Yattha saccavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“tathaṭṭhe paññā saccavivaṭṭe ñāṇaṁ”. |
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| Section XII. Fruition | |
Chavivaṭṭañāṇaniddeso navacattālīsamo. |
348. How is it that understanding of tranquillization of the tasks is knowledge of fruition? |
1.1.50. Iddhividhañāṇaniddesa |
349. At the moment of the stream-entry path: |
Kathaṁ kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṁ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. So imesu catūsu iddhipādesu cittaṁ paribhāveti paridameti, muduṁ karoti kammaniyaṁ. So imesu catūsu iddhipādesu cittaṁ paribhāvetvā paridametvā muduṁ karitvā kammaniyaṁ kāyampi citte samodahati, cittampi kāye samodahati, kāyavasena cittaṁ pariṇāmeti, cittavasena kāyaṁ pariṇāmeti, kāyavasena cittaṁ adhiṭṭhāti, cittavasena kāyaṁ adhiṭṭhāti; kāyavasena cittaṁ pariṇāmetvā cittavasena kāyaṁ pariṇāmetvā kāyavasena cittaṁ adhiṭṭhahitvā cittavasena kāyaṁ adhiṭṭhahitvā sukhasaññañca lahusaññañca kāye okkamitvā viharati. So tathābhāvitena cittena parisuddhena pariyodātena iddhividhañāṇāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ iddhividhaṁ paccanubhoti. |
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| Right view in the sense of seeing emerges from wrong view, and it emerges from defilements and from aggregates that occur consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillizing of that task: this is the fruition of the path. | |
Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṁ”. |
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| Right thought in the sense of directing onto emerges … | |
Iddhividhañāṇaniddeso paññāsamo. |
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| Right speaking in the sense of embracing emerges … | |
1.1.51. Sotadhātuvisuddhiñāṇaniddesa |
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Kathaṁ vitakkavipphāravasena nānattekattasaddanimittānaṁ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṁ? Idha bhikkhu chandasamādhi …pe… vīriyasamādhi … cittasamādhi … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. So imesu catūsu iddhipādesu cittaṁ paribhāveti paridameti, muduṁ karoti kammaniyaṁ. So imesu catūsu iddhipādesu cittaṁ paribhāvetvā paridametvā, muduṁ karitvā kammaniyaṁ dūrepi saddānaṁ saddanimittaṁ manasi karoti, santikepi saddānaṁ saddanimittaṁ manasi karoti, oḷārikānampi saddānaṁ saddanimittaṁ manasi karoti, sukhumānampi saddānaṁ saddanimittaṁ manasi karoti, saṇhasaṇhānampi saddānaṁ saddanimittaṁ manasi karoti, puratthimāyapi disāya saddānaṁ saddanimittaṁ manasi karoti, pacchimāyapi disāya saddānaṁ saddanimittaṁ manasi karoti, uttarāyapi disāya saddānaṁ saddanimittaṁ manasi karoti, dakkhiṇāyapi disāya saddānaṁ saddanimittaṁ manasi karoti, puratthimāyapi anudisāya saddānaṁ saddanimittaṁ manasi karoti, pacchimāyapi anudisāya saddānaṁ saddanimittaṁ manasi karoti, uttarāyapi anudisāya saddānaṁ saddanimittaṁ manasi karoti, dakkhiṇāyapi anudisāya saddānaṁ saddanimittaṁ manasi karoti, heṭṭhimāyapi disāya saddānaṁ saddanimittaṁ manasi karoti, uparimāyapi disāya saddānaṁ saddanimittaṁ manasi karoti. So tathābhāvitena cittena parisuddhena pariyodātena sotadhātuvisuddhiñāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca ye dūre santike ca. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“vitakkavipphāravasena nānattekattasaddanimittānaṁ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṁ”. |
Right acting in the sense of originating emerges … |
Sotadhātuvisuddhiñāṇaniddeso ekapaññāsamo. |
Right living in the sense of cleansing emerges … |
1.1.52. Cetopariyañāṇaniddesa |
Right effort in the sense of exerting emerges … |
Kathaṁ tiṇṇaṁ cittānaṁ vipphārattā indriyānaṁ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṁ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. So imesu catūsu iddhipādesu cittaṁ paribhāveti paridameti, muduṁ karoti kammaniyaṁ. So imesu catūsu iddhipādesu cittaṁ paribhāvetvā paridametvā, muduṁ karitvā kammaniyaṁ evaṁ pajānāti—“idaṁ rūpaṁ somanassindriyasamuṭṭhitaṁ, idaṁ rūpaṁ domanassindriyasamuṭṭhitaṁ, idaṁ rūpaṁ upekkhindriyasamuṭṭhitan”ti. So tathābhāvitena cittena parisuddhena pariyodātena cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—sarāgaṁ vā cittaṁ “sarāgaṁ cittan”ti pajānāti, vītarāgaṁ vā cittaṁ “vītarāgaṁ cittan”ti pajānāti, sadosaṁ vā cittaṁ …pe… vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ “avimuttaṁ cittan”ti pajānāti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“tiṇṇaṁ cittānaṁ vipphārattā indriyānaṁ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṁ”. |
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| Right mindfulness in the sense of establishing emerges … | |
Cetopariyañāṇaniddeso dvepaññāsamo. |
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| Right concentration in the sense of non-distraction emerges from wrong concentration and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right concentration arises because of the tranquillization of that task: this is the fruition of the path. | |
1.1.53. Pubbenivāsānussatiñāṇaniddesa |
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Kathaṁ paccayapavattānaṁ dhammānaṁ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṁ? Idha bhikkhu chandasamādhi …pe… muduṁ karitvā kammaniyaṁ evaṁ pajānāti—“imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hoti”. |
350. At the moment of the once-return path: |
So tathābhāvitena cittena parisuddhena pariyodātena pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo, jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—“amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“paccayapavattānaṁ dhammānaṁ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṁ”. |
Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from the gross fetters of greed for sensual desires and of resistance, from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path. |
Pubbenivāsānussatiñāṇaniddeso tepaññāsamo. |
351. At the moment of the non-return path: |
1.1.54. Dibbacakkhuñāṇaniddesa |
Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from the secondary fetters of greed for sensual desires and of resistance, from the secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path. |
Kathaṁ obhāsavasena nānattekattarūpanimittānaṁ dassanaṭṭhe paññā dibbacakkhuñāṇaṁ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. So imesu catūsu iddhipādesu cittaṁ paribhāveti paridameti, muduṁ karoti kammaniyaṁ. So imesu catūsu iddhipādesu cittaṁ paribhāvetvā paridametvā, muduṁ karitvā kammaniyaṁ ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti—“yathā divā tathā rattiṁ, yathā rattiṁ tathā divā”. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. So tathābhāvitena cittena parisuddhena pariyodātena sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena, satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti—“ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā, sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“obhāsavasena nānattekattarūpanimittānaṁ dassanaṭṭhe paññā dibbacakkhuñāṇaṁ”. |
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| 352. At the moment of the arahant path: | |
Dibbacakkhuñāṇaniddeso catupaññāsamo. |
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| Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, from the underlying tendencies to conceit (pride), to greed for being, and to ignorance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path. | |
1.1.55. Āsavakkhayañāṇaniddesa |
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Kathaṁ catusaṭṭhiyā ākārehi tiṇṇannaṁ indriyānaṁ vasibhāvatā paññā āsavānaṁ khaye ñāṇaṁ? Katamesaṁ tiṇṇannaṁ indriyānaṁ? Anaññātaññassāmītindriyassa aññindriyassa aññātāvindriyassa. |
353. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of tranquillization of the tasks is knowledge of fruition”. |
Anaññātaññassāmītindriyaṁ kati ṭhānāni gacchati, aññindriyaṁ kati ṭhānāni gacchati, aññātāvindriyaṁ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṁ ekaṁ ṭhānaṁ gacchati—sotāpattimaggaṁ. Aññindriyaṁ cha ṭhānāni gacchati—sotāpattiphalaṁ, sakadāgāmimaggaṁ, sakadāgāmiphalaṁ, anāgāmimaggaṁ, anāgāmiphalaṁ, arahattamaggaṁ. Aññātāvindriyaṁ ekaṁ ṭhānaṁ gacchati—arahattaphalaṁ. |
Section XIII. Deliverance |
| 354. How is it that understanding of contemplating what is cut off is knowledge of deliverance? | |
Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṁ adhimokkhaparivāraṁ hoti, vīriyindriyaṁ paggahaparivāraṁ hoti, satindriyaṁ upaṭṭhānaparivāraṁ hoti, samādhindriyaṁ avikkhepaparivāraṁ hoti, paññindriyaṁ dassanaparivāraṁ hoti, manindriyaṁ vijānanaparivāraṁ hoti, somanassindriyaṁ abhisandanaparivāraṁ hoti, jīvitindriyaṁ pavattasantatādhipateyyaparivāraṁ hoti. Sotāpattimaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṁ rūpaṁ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṁsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. |
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| 355. By the stream-entry path the following imperfections are completely cut off in his own cognizance: | |
Sotāpattiphalakkhaṇe aññindriyassa saddhindriyaṁ adhimokkhaparivāraṁ hoti, vīriyindriyaṁ paggahaparivāraṁ hoti, satindriyaṁ upaṭṭhānaparivāraṁ hoti, samādhindriyaṁ avikkhepaparivāraṁ hoti, paññindriyaṁ dassanaparivāraṁ hoti, manindriyaṁ vijānanaparivāraṁ hoti, somanassindriyaṁ abhisandanaparivāraṁ hoti, jīvitindriyaṁ pavattasantatādhipateyyaparivāraṁ hoti. Sotāpattiphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṁ rūpaṁ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattiphalakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṁsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. |
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| [wrong] view of individuality, | |
Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe …pe… anāgāmimaggakkhaṇe …pe… anāgāmiphalakkhaṇe …pe… arahattamaggakkhaṇe aññindriyassa saddhindriyaṁ adhimokkhaparivāraṁ hoti …pe… jīvitindriyaṁ pavattasantatādhipateyyaparivāraṁ hoti. Arahattamaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṁ rūpaṁ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattamaggakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṁsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. |
uncertainty, |
| misapprehension of virtue and duty, | |
Arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṁ adhimokkhaparivāraṁ hoti, vīriyindriyaṁ paggahaparivāraṁ hoti, satindriyaṁ upaṭṭhānaparivāraṁ hoti, samādhindriyaṁ avikkhepaparivāraṁ hoti, paññindriyaṁ dassanaparivāraṁ hoti, manindriyaṁ vijānanaparivāraṁ hoti, somanassindriyaṁ abhisandanaparivāraṁ hoti, jīvitindriyaṁ pavattasantatādhipateyyaparivāraṁ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṁ rūpaṁ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṁsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭhaṭṭhakāni catusaṭṭhi honti. |
the underlying tendency to [wrong] view, |
| the underlying tendency to uncertainty. | |
Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“catusaṭṭhiyā ākārehi tiṇṇannaṁ indriyānaṁ vasibhāvatā paññā āsavānaṁ khaye ñāṇaṁ”. |
Cognizance is liberated, completely liberated, from these five imperfections with their modes of obsession. |
Āsavakkhayañāṇaniddeso pañcapaññāsamo. |
Knowledge is in the sense of deliverance from that and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”. |
1.1.56–63 Saccañāṇacatukkadvayaniddesa |
356. By the once-return path the following imperfections are completely cut off in his own cognizance: |
Kathaṁ pariññaṭṭhe paññā dukkhe ñāṇaṁ, pahānaṭṭhe paññā samudaye ñāṇaṁ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṁ, bhāvanaṭṭhe paññā magge ñāṇaṁ? Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho pariññātaṭṭho; samudayassa āyūhanaṭṭho nidānaṭṭho saññogaṭṭho palibodhaṭṭho pahānaṭṭho; nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho sacchikiriyaṭṭho; maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho ādhipateyyaṭṭho bhāvanaṭṭho. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“pariññaṭṭhe paññā dukkhe ñāṇaṁ, pahānaṭṭhe paññā samudaye ñāṇaṁ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṁ, bhāvanaṭṭhe paññā magge ñāṇaṁ”. |
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| the gross fetter of greed for sensual-desires, | |
Kathaṁ dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ? Maggasamaṅgissa ñāṇaṁ dukkhepetaṁ ñāṇaṁ, dukkhasamudayepetaṁ ñāṇaṁ, dukkhanirodhepetaṁ ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ. |
the gross fetter of resistance, |
| the gross underlying tendency to greed for sensual-desires, | |
Tattha katamaṁ dukkhe ñāṇaṁ? Dukkhaṁ ārabbha yā uppajjati paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati dukkhe ñāṇaṁ. Dukkhasamudayaṁ ārabbha …pe… dukkhanirodhaṁ ārabbha …pe… dukkhanirodhagāminiṁ paṭipadaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ”. |
the gross underlying tendency to resistance. |
| Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession. | |
Saccañāṇacatukkadvayaniddeso tesaṭṭhimo. |
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| Knowledge is in the sense of deliverance from that and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”. | |
1.1.64–67 Suddhikapaṭisambhidāñāṇaniddesa |
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Kathaṁ atthapaṭisambhide ñāṇaṁ, dhammapaṭisambhide ñāṇaṁ, niruttipaṭisambhide ñāṇaṁ, paṭibhānapaṭisambhide ñāṇaṁ? Atthesu ñāṇaṁ atthapaṭisambhidā, dhammesu ñāṇaṁ dhammapaṭisambhidā, niruttīsu ñāṇaṁ niruttipaṭisambhidā, paṭibhānesu ñāṇaṁ paṭibhānapaṭisambhidā. Atthanānatte paññā atthapaṭisambhide ñāṇaṁ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṁ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṁ, atthavavatthāne paññā atthapaṭisambhide ñāṇaṁ, dhammavavatthāne paññā dhammapaṭisambhide ñāṇaṁ niruttivavatthāne paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānavavatthāne paññā paṭibhānapaṭisambhide ñāṇaṁ. |
357. By the non-return path the following imperfections are completely cut off in his own cognizance: |
Atthasallakkhaṇe paññā atthapaṭisambhide ñāṇaṁ, dhammasallakkhaṇe paññā dhammapaṭisambhide ñāṇaṁ, niruttisallakkhaṇe paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānasallakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṁ. Atthūpalakkhaṇe paññā atthapaṭisambhide ñāṇaṁ, dhammūpalakkhaṇe paññā dhammapaṭisambhide ñāṇaṁ, niruttūpalakkhaṇe paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānūpalakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṁ. |
the secondary fetter of greed for sensual-desires, |
| the secondary fetter of resistance, | |
Atthappabhede paññā atthapaṭisambhide ñāṇaṁ, dhammappabhede paññā dhammapaṭisambhide ñāṇaṁ, niruttippabhede paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānappabhede paññā paṭibhānapaṭisambhide ñāṇaṁ. Atthappabhāvane paññā atthapaṭisambhide ñāṇaṁ, dhammappabhāvane paññā dhammapaṭisambhide ñāṇaṁ, niruttippabhāvane paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānappabhāvane paññā paṭibhānapaṭisambhide ñāṇaṁ. |
the secondary underlying tendency to greed for sensual desires, |
| the secondary underlying tendency to resistance. | |
Atthajotane paññā atthapaṭisambhide ñāṇaṁ, dhammajotane paññā dhammapaṭisambhide ñāṇaṁ, niruttijotane paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānajotane paññā paṭibhānapaṭisambhide ñāṇaṁ. Atthavirocane paññā atthapaṭisambhide ñāṇaṁ, dhammavirocane paññā dhammapaṭisambhide ñāṇaṁ, niruttivirocane paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānavirocane paññā paṭibhānapaṭisambhide ñāṇaṁ. Atthappakāsane paññā atthapaṭisambhide ñāṇaṁ, dhammappakāsane paññā dhammapaṭisambhide ñāṇaṁ, niruttippakāsane paññā niruttipaṭisambhide ñāṇaṁ, paṭibhānappakāsane paññā paṭibhānapaṭisambhide ñāṇaṁ. Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā. Tena vuccati—“atthapaṭisambhide ñāṇaṁ, dhammapaṭisambhide ñāṇaṁ, niruttipaṭisambhide ñāṇaṁ, paṭibhānapaṭisambhide ñāṇaṁ”. |
Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession. |
Suddhikapaṭisambhidāñāṇaniddeso sattasaṭṭhimo. |
Knowledge is in the sense of deliverance from that and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”. |
1.1.68. Indriyaparopariyattañāṇaniddesa |
358. By the arahant path the following imperfections are completely cut off in his own cognizance: |
Katamaṁ tathāgatassa indriyaparopariyattañāṇaṁ? Idha tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino appekacce na paralokavajjabhayadassāvino. |
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| greed for material [being], | |
Apparajakkhe mahārajakkheti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho. |
greed for immaterial [being], |
| conceit (pride), | |
Tikkhindriye mudindriyeti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo. Āraddhavīriyo puggalo tikkhindriyo, kusīto puggalo mudindriyo. Upaṭṭhitassati puggalo tikkhindriyo, muṭṭhassati puggalo mudindriyo. Samāhito puggalo tikkhindriyo, asamāhito puggalo mudindriyo. Paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo. |
agitation, |
| ignorance, | |
Svākāre dvākāreti saddho puggalo svākāro, assaddho puggalo dvākāro. Āraddhavīriyo puggalo svākāro, kusīto puggalo dvākāro. Upaṭṭhitassati puggalo svākāro, muṭṭhassati puggalo dvākāro. Samāhito puggalo svākāro, asamāhito puggalo dvākāro. Paññavā puggalo svākāro, duppañño puggalo dvākāro. |
the underlying tendency to conceit (pride), |
| the underlying tendency to greed for being, | |
Suviññāpaye duviññāpayeti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo. Āraddhavīriyo puggalo suviññāpayo, kusīto puggalo duviññāpayo. Upaṭṭhitassati puggalo suviññāpayo, muṭṭhassati puggalo duviññāpayo. Samāhito puggalo suviññāpayo, asamāhito puggalo duviññāpayo. Paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo. |
the underlying tendency to ignorance. |
| Cognizance is liberated, completely liberated, from these eight imperfections with their modes of obsession. | |
Appekacce paralokavajjabhayadassāvino, appekacce na paralokavajjabhayadassāvinoti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo na paralokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī, kusīto puggalo na paralokavajjabhayadassāvī. Upaṭṭhitassati puggalo paralokavajjabhayadassāvī, muṭṭhassati puggalo na paralokavajjabhayadassāvī. Samāhito puggalo paralokavajjabhayadassāvī, asamāhito puggalo na paralokavajjabhayadassāvī. Paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī. |
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| Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”. | |
Lokoti—khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko, vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko. |
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| Section XIV. Reviewing | |
Eko loko—sabbe sattā āhāraṭṭhitikā. |
359. How is it that understanding of insight into ideas then arrived at is knowledge of reviewing? |
Dve lokā—nāmañca, rūpañca. |
360. At the moment of the stream-entry path: |
Tayo lokā—tisso vedanā. |
Right view in the sense of seeing is then arrived at, right thought in the sense of directing onto is then arrived at, right speaking in the sense of embracing …, right acting in the sense of originating …, right living in the sense of cleansing …, right effort in the sense of exerting …, right mindfulness in the sense of establishing …, right concentration in the sense of non-distraction is then arrived at; the mindfulness enlightenment factor in the sense of establishing is then arrived at, the investigation-of-ideas enlightenment factor in the sense of investigating …, the energy enlightenment factor in the sense of exerting …, the happiness enlightenment factor in the sense of intentness upon …, the tranquillity enlightenment factor in the sense of peace …, the concentration enlightenment factor in the sense of non-distraction …, the equanimity enlightenment factor in the sense of reflexion is then arrived at; |
Cattāro lokā—cattāro āhārā. |
the faith power in the sense of unshakability by non-faith is then arrived at, the energy power in the sense of unshakability by idleness …, the mindfulness power in the sense of unshakability by negligence …, the concentration power in the sense of unshakability by agitation …, the understanding power in the sense of unshakability by ignorance is then arrived at; |
Pañca lokā—pañcupādānakkhandhā. |
the faith faculty in the sense of resolution is then arrived at, the energy faculty in the sense of exertion …, the mindfulness faculty in the sense of establishing …, the concentration faculty in the sense of non-distraction …, the understanding faculty in the sense of seeing is then arrived at; the faculties in the sense of dominance are then arrived at; the powers in the sense of unshakability …, the enlightenment factors in the sense of outlet …, the path in the sense of cause …, the foundations of mindfulness in the sense of establishing …, the right endeavours in the sense of endeavouring … the bases for success in the sense of succeeding …, the actualities in the meaning of suchness (trueness) are then arrived at; |
Cha lokā—cha ajjhattikāni āyatanāni. |
serenity in the sense of non-distraction is then arrived at, insight in the sense of contemplation …, serenity and insight in the sense of single function …, coupling in the sense of non-excess is then arrived at; |
Satta lokā—satta viññāṇaṭṭhitiyo. |
purification of virtue in the sense of restraint is then arrived at, purification of cognizance in the sense of non-distraction …, purification of view in the sense of seeing …, liberation in the sense of being freed …, recognition in the sense of penetration …, deliverance in the sense of giving up …, knowledge of destruction in the sense of cutting off is then arrived at; |
Aṭṭha lokā—aṭṭha lokadhammā. |
in the sense of root, zeal is then arrived at; in the sense of originating, attention …; in the sense of combining, contact …; in the sense of meeting, feeling …; in the sense of being foremost, concentration …; in the sense of dominance, mindfulness …; in the sense of being highest of all, understanding …; in the sense of being the core (taste), deliverance …; in the sense of end, nibbana, which merges in the deathless, is then arrived at. |
Nava lokā—nava sattāvāsā. |
Having emerged, he reviews. These ideas are then arrived at. |
Dasa lokā—dasāyatanāni. |
361. At the moment of the fruition of stream entry: |
Dvādasa lokā—dvādasāyatanāni. |
Right view in the sense of seeing is then arrived at; right thought … [and so on as in § 360 up to] …, deliverance in the sense of giving up …, knowledge of non-arising in its meaning of tranquillization is then arrived at; zeal in the sense of root is then arrived at; attention … [and so on as in § 360 up to] …, nibbana, which merges in the deathless, in the sense of end is then arrived at. |
Aṭṭhārasa lokā—aṭṭhārasa dhātuyo. |
Having emerged, he reviews. These ideas are then arrived at. |
Vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhati—idaṁ tathāgatassa indriyaparopariyattañāṇaṁ. |
362. At the moment of the once-return path: … [as in § 360] … |
Indriyaparopariyattañāṇaniddeso aṭṭhasaṭṭhimo. |
363. At the moment of the fruition of once-return: … [as in § 361] … |
1.1.69. Āsayānusayañāṇaniddesa |
364. At the moment of the non-return path: … [as in § 360] … |
Katamaṁ tathāgatassa sattānaṁ āsayānusaye ñāṇaṁ? Idha tathāgato sattānaṁ āsayaṁ jānāti, anusayaṁ jānāti, caritaṁ jānāti, adhimuttiṁ jānāti, bhabbābhabbe satte pajānāti. Katamo sattānaṁ āsayo? “Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā. Iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā. |
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| 365. At the moment of the fruition of non-return: … [as in § 361] … | |
Ete vā pana ubho ante anupagamma idappaccayatāpaṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti, yathābhūtaṁ vā ñāṇaṁ. Kāmaṁ sevantaññeva jānāti—“ayaṁ puggalo kāmagaruko kāmāsayo kāmādhimutto”ti. Kāmaṁ sevantaññeva jānāti—“ayaṁ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto”ti. Nekkhammaṁ sevantaññeva jānāti—“ayaṁ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto”ti. Nekkhammaṁ sevantaññeva jānāti—“ayaṁ puggalo kāmagaruko kāmāsayo kāmādhimutto”ti. Byāpādaṁ sevantaññeva jānāti—“ayaṁ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto”ti. Byāpādaṁ sevantaññeva jānāti—“ayaṁ puggalo abyāpādagaruko abyāpādāsayo abyāpādādhimutto”ti. Abyāpādaṁ sevantaññeva jānāti—“ayaṁ puggalo abyāpādagaruko abyāpādāsayo abyāpādādhimutto”ti. Abyāpādaṁ sevantaññeva jānāti—“ayaṁ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto”ti. Thinamiddhaṁ sevantaññeva jānāti—“ayaṁ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto”ti. Thinamiddhaṁ sevantaññeva jānāti—“ayaṁ puggalo ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto”ti. Ālokasaññaṁ sevantaññeva jānāti—“ayaṁ puggalo ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto”ti. Ālokasaññaṁ sevantaññeva jānāti—“ayaṁ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto”ti. Ayaṁ sattānaṁ āsayo. |
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| 366. At the moment of the arahant path: … [as in § 360] … | |
Katamo ca sattānaṁ anusayo? Sattānusayā—kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo. Yaṁ loke piyarūpaṁ sātarūpaṁ, ettha sattānaṁ kāmarāgānusayo anuseti. Yaṁ loke appiyarūpaṁ asātarūpaṁ, ettha sattānaṁ paṭighānusayo anuseti. Iti imesu dvīsu dhammesu avijjā anupatitā, tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. Ayaṁ sattānaṁ anusayo. |
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| 367. At the moment of the fruition of arahantship: Right view … [and so on as in § 361 up to] …, nibbana, which merges in the deathless, in the sense of end is then arrived at. | |
Katamañca sattānaṁ caritaṁ? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro parittabhūmako vā mahābhūmako vā. Idaṁ sattānaṁ caritaṁ. |
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| Having emerged he reviews. These ideas are then arrived at. | |
Katamā ca sattānaṁ adhimutti? Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti. Atītampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu; paṇītādhimuttikā sattā paṇītādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu. Anāgatampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti; paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. Ayaṁ sattānaṁ adhimutti. |
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| 368. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of insight into ideas then arrived at is knowledge of reviewing”. | |
Katame sattā abhabbā? Ye te sattā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā, assaddhā acchandikā duppaññā, abhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ—ime te sattā abhabbā. |
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| Section XV. Defining Internally | |
Katame sattā bhabbā? Ye te sattā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto, bhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ—ime te sattā bhabbā. Idaṁ tathāgatassa sattānaṁ āsayānusaye ñāṇaṁ. |
369. How is it that understanding of defining internally is knowledge of difference in the physical bases? |
Āsayānusayañāṇaniddeso navasaṭṭhimo. |
370. How does he define ideas internally? |
1.1.70. Yamakapāṭihīrañāṇaniddesa |
He defines the eye internally, he defines the ear internally, … the nose … the tongue … the body …, he defines the mind internally. |
Katamaṁ tathāgatassa yamakapāṭihīre ñāṇaṁ? Idha tathāgato yamakapāṭihīraṁ karoti asādhāraṇaṁ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati; heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati; puratthimakāyato aggikkhandho pavattati, pacchimakāyato udakadhārā pavattati; pacchimakāyato aggikkhandho pavattati, puratthimakāyato udakadhārā pavattati; dakkhiṇaakkhito aggikkhandho pavattati, vāmaakkhito udakadhārā pavattati; vāmaakkhito aggikkhandho pavattati, dakkhiṇaakkhito udakadhārā pavattati; dakkhiṇakaṇṇasotato aggikkhandho pavattati, vāmakaṇṇasotato udakadhārā pavattati; vāmakaṇṇasotato aggikkhandho pavattati, dakkhiṇakaṇṇasotato udakadhārā pavattati; dakkhiṇanāsikāsotato aggikkhandho pavattati, vāmanāsikāsotato udakadhārā pavattati; vāmanāsikāsotato aggikkhandho pavattati, dakkhiṇanāsikāsotato udakadhārā pavattati; dakkhiṇaaṁsakūṭato aggikkhandho pavattati, vāmaaṁsakūṭato udakadhārā pavattati; vāmaaṁsakūṭato aggikkhandho pavattati, dakkhiṇaaṁsakūṭato udakadhārā pavattati; dakkhiṇahatthato aggikkhandho pavattati, vāmahatthato udakadhārā pavattati; vāmahatthato aggikkhandho pavattati, dakkhiṇahatthato udakadhārā pavattati; dakkhiṇapassato aggikkhandho pavattati, vāmapassato udakadhārā pavattati; vāmapassato aggikkhandho pavattati, dakkhiṇapassato udakadhārā pavattati; dakkhiṇapādato aggikkhandho pavattati, vāmapādato udakadhārā pavattati; vāmapādato aggikkhandho pavattati, dakkhiṇapādato udakadhārā pavattati; aṅgulaṅgulehi aggikkhandho pavattati, aṅgulantarikāhi udakadhārā pavattati; aṅgulantarikāhi aggikkhandho pavattati, aṅgulaṅgulehi udakadhārā pavattati; ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattati; lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattati. |
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| 371. How does he define the eye internally? | |
Channaṁ vaṇṇānaṁ—nīlānaṁ, pītakānaṁ, lohitakānaṁ, odātānaṁ, mañjiṭṭhānaṁ, pabhassarānaṁ bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṁ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṁ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṁ vā kappeti. Bhagavā seyyaṁ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṁ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṁ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṁ vā kappeti. Nimmito seyyaṁ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. Idaṁ tathāgatassa yamakapāṭihīre ñāṇaṁ. |
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| He defines thus: Eye is produced by ignorance. He defines thus: Eye is produced by craving … Eye is produced by action … Eye is produced by nutriment … Eye is derived [by clinging] from the four great entities … Eye is arisen … He defines thus: Eye is arrived at. He defines thus: Eye, not having been, having been produced, will not be. He defines eye as spatially finite. He defines thus: Eye is unlasting, uneternal, subject to change. He defines thus: Eye is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation. He defines the eye as impermanent, not as permanent; he defines it as painful, not as pleasant; he defines it as not self, not as self; he becomes dispassionate, he does not delight; he causes the fading of greed, he does not inflame it; he causes cessation, he does not originate; he relinquishes, he does not grasp. Defining as impermanent, he abandons perception of permanence; defining as painful, he abandons perception of pleasure; defining as not self, he abandons perception of self; becoming dispassionate, he abandons delighting; causing fading away, he abandons greed; causing cessation, he abandons originating; relinquishing, he abandons grasping. That is how he defines the eye internally. | |
Yamakapāṭihīrañāṇaniddeso sattatimo. |
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| 372. How does he define the ear internally? … [as in § 371] … | |
1.1.71. Mahākaruṇāñāṇaniddesa |
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Katamaṁ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṁ? Bahukehi ākārehi passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Āditto lokasannivāsoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Uyyutto lokasannivāsoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Payāto lokasannivāsoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Kummaggappaṭipanno lokasannivāsoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Upanīyati loko addhuvoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Atāṇo loko anabhissaroti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Assako loko, sabbaṁ pahāya gamanīyanti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Ūno loko atitto taṇhādāsoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Atāyano lokasannivāsoti—passantānaṁ …pe… aleṇo lokasannivāsoti—passantānaṁ …pe… asaraṇo lokasannivāsoti—passantānaṁ …pe… asaraṇībhūto lokasannivāsoti—passantānaṁ …pe…. |
373. How does he define the nose internally? … [as in § 371] … |
Uddhato loko avūpasantoti—passantānaṁ …pe… sasallo lokasannivāso, viddho puthusallehi; tassa natthañño koci sallānaṁ uddhatā, aññatra mayāti—passantānaṁ …pe… avijjandhakārāvaraṇo lokasannivāso aṇḍabhūto kilesapañjarapakkhitto; tassa natthañño koci ālokaṁ dassetā, aññatra mayāti—passantānaṁ …pe… avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto kulāgaṇḍikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattatīti—passantānaṁ …pe… avijjāvisadosasaṁlitto lokasannivāso kilesakalalībhūtoti—passantānaṁ …pe… rāgadosamohajaṭājaṭito lokasannivāso; tassa natthañño koci jaṭaṁ vijaṭetā, aññatra mayāti—passantānaṁ …pe…. |
374. How does he define the tongue internally? … [as in § 371] … |
Taṇhāsaṅghāṭapaṭimukko lokasannivāsoti—passantānaṁ …pe… taṇhājālena otthaṭo lokasannivāsoti—passantānaṁ …pe… taṇhāsotena vuyhati lokasannivāsoti—passantānaṁ …pe… taṇhāsaññojanena saññutto lokasannivāsoti—passantānaṁ …pe… taṇhānusayena anusaṭo lokasannivāsoti—passantānaṁ …pe… taṇhāsantāpena santappati lokasannivāsoti—passantānaṁ …pe… taṇhāpariḷāhena pariḍayhati lokasannivāsoti—passantānaṁ …pe…. |
375. How does he define the body internally? … [as in § 371] … |
Diṭṭhisaṅghāṭapaṭimukko lokasannivāsoti—passantānaṁ …pe… diṭṭhijālena otthaṭo lokasannivāsoti—passantānaṁ …pe… diṭṭhisotena vuyhati lokasannivāsoti—passantānaṁ …pe… diṭṭhisaññojanena saññutto lokasannivāsoti—passantānaṁ …pe… diṭṭhānusayena anusaṭo lokasannivāsoti—passantānaṁ …pe… diṭṭhisantāpena santappati lokasannivāsoti—passantānaṁ …pe… diṭṭhipariḷāhena pariḍayhati lokasannivāsoti—passantānaṁ …pe…. |
376. How does he define the mind internally? … [as in § 371] … That is how he defines the mind internally. |
Jātiyā anugato lokasannivāsoti—passantānaṁ …pe… jarāya anusaṭo lokasannivāsoti—passantānaṁ …pe… byādhinā abhibhūto lokasannivāsoti—passantānaṁ …pe… maraṇena abbhāhato lokasannivāsoti—passantānaṁ …pe… dukkhe patiṭṭhito lokasannivāsoti—passantānaṁ …pe…. |
377. That is how he defines ideas internally. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining internally is knowledge of difference in the physical bases”. |
Taṇhāya uḍḍito lokasannivāsoti—passantānaṁ …pe… jarāpākāraparikkhitto lokasannivāsoti—passantānaṁ …pe… maccupāsena parikkhitto lokasannivāsoti—passantānaṁ …pe… mahābandhanabaddho lokasannivāso—rāgabandhanena dosabandhanena mohabandhanena mānabandhanena diṭṭhibandhanena kilesabandhanena duccaritabandhanena; tassa natthañño koci bandhanaṁ mocetā, aññatra mayāti—passantānaṁ …pe… mahāsambādhappaṭipanno lokasannivāso; tassa natthañño koci okāsaṁ dassetā, aññatra mayāti—passantānaṁ … mahāpalibodhena palibuddho lokasannivāso; tassa natthañño koci palibodhaṁ chetā, aññatra mayāti—passantānaṁ …pe… mahāpapāte patito lokasannivāso; tassa natthañño koci papātā uddhatā, aññatra mayāti—passantānaṁ …pe… mahākantārappaṭipanno lokasannivāso; tassa natthañño koci kantāraṁ tāretā, aññatra mayāti—passantānaṁ …pe… mahāsaṁsārappaṭipanno lokasannivāso; tassa natthañño koci saṁsārā mocetā, aññatra mayāti—passantānaṁ …pe… mahāvidugge samparivattati lokasannivāso; tassa natthañño koci viduggā uddhatā, aññatra mayāti—passantānaṁ …pe… mahāpalipe palipanno lokasannivāso; tassa natthañño koci palipā uddhatā, aññatra mayāti—passantānaṁ …pe…. |
Section XVI. Defining Externally |
| 378. How is it that understanding of defining externally is knowledge of difference in the domains [of the physical bases]? | |
Abbhāhato lokasannivāsoti—passantānaṁ …pe… āditto lokasannivāso—rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; tassa natthañño koci nibbāpetā, aññatra mayāti—passantānaṁ …pe… unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaroti—passantānaṁ …pe… vajjabandhanabaddho lokasannivāso āghātanapaccupaṭṭhito; tassa natthañño koci bandhanaṁ mocetā, aññatra mayāti—passantānaṁ …pe… anātho lokasannivāso paramakāruññappatto; tassa natthañño koci tāyetā, aññatra mayāti—passantānaṁ …pe… dukkhābhitunno lokasannivāso cirarattaṁ pīḷitoti—passantānaṁ …pe… gadhito lokasannivāso niccaṁ pipāsitoti—passantānaṁ …pe…. |
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| 379. How does he define ideas externally? | |
Andho lokasannivāso acakkhukoti—passantānaṁ …pe… hatanetto lokasannivāso apariṇāyakoti—passantānaṁ …pe… vipathapakkhando lokasannivāso añjasāparaddho; tassa natthañño koci ariyapathaṁ ānetā, aññatra mayāti—passantānaṁ …pe… mahoghapakkhando lokasannivāso; tassa natthañño koci oghā uddhatā, aññatra mayāti—passantānaṁ …pe…. |
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| He defines visible objects externally, he defines sounds … odours … flavours … tangible objects … he defines ideas externally. | |
Dvīhi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti—passantānaṁ …pe… tīhi duccaritehi vippaṭipanno lokasannivāsoti—passantānaṁ …pe… catūhi yogehi yutto lokasannivāso catuyogayojitoti—passantānaṁ …pe… catūhi ganthehi ganthito lokasannivāsoti—passantānaṁ …pe… catūhi upādānehi upādīyati lokasannivāsoti—passantānaṁ …pe… pañcagatisamāruḷho lokasannivāsoti—passantānaṁ …pe… pañcahi kāmaguṇehi rajjati lokasannivāsoti—passantānaṁ …pe… pañcahi nīvaraṇehi otthaṭo lokasannivāsoti—passantānaṁ …pe… chahi vivādamūlehi vivadati lokasannivāsoti—passantānaṁ …pe… chahi taṇhākāyehi rajjati lokasannivāsoti—passantānaṁ …pe… chahi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti—passantānaṁ …pe… sattahi anusayehi anusaṭo lokasannivāsoti—passantānaṁ …pe… sattahi saññojanehi saññutto lokasannivāsoti—passantānaṁ …pe… sattahi mānehi unnato lokasannivāsoti—passantānaṁ …pe… aṭṭhahi lokadhammehi samparivattati lokasannivāsoti—passantānaṁ …pe… aṭṭhahi micchattehi niyyāto lokasannivāsoti—passantānaṁ …pe… aṭṭhahi purisadosehi dussati lokasannivāsoti—passantānaṁ …pe… navahi āghātavatthūhi āghātito lokasannivāsoti—passantānaṁ …pe… navavidhamānehi unnato lokasannivāsoti—passantānaṁ …pe… navahi taṇhāmūlakehi dhammehi rajjati lokasannivāsoti—passantānaṁ …pe… dasahi kilesavatthūhi kilissati lokasannivāsoti—passantānaṁ …pe… dasahi āghātavatthūhi āghātito lokasannivāsoti—passantānaṁ …pe… dasahi akusalakammapathehi samannāgato lokasannivāsoti—passantānaṁ …pe… dasahi saññojanehi saññutto lokasannivāsoti—passantānaṁ …pe… dasahi micchattehi niyyāto lokasannivāsoti—passantānaṁ …pe… dasavatthukāya micchādiṭṭhiyā samannāgato lokasannivāsoti—passantānaṁ …pe… dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato lokasannivāsoti—passantānaṁ …pe… aṭṭhasatataṇhāpapañcasatehi papañcito lokasannivāsoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito lokasannivāsoti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. |
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| 380. How does he define visible objects externally? | |
Ahañcamhi tiṇṇo, loko ca atiṇṇo ahañcamhi mutto, loko ca amutto; ahañcamhi danto, loko ca adanto; ahañcamhi santo, loko ca asanto; ahañcamhi assattho, loko ca anassattho; ahañcamhi parinibbuto, loko ca aparinibbuto; pahomi khvāhaṁ tiṇṇo tāretuṁ, mutto mocetuṁ, danto dametuṁ, santo sametuṁ, assattho assāsetuṁ, parinibbuto pare ca parinibbāpetunti—passantānaṁ buddhānaṁ bhagavantānaṁ sattesu mahākaruṇā okkamati. Idaṁ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṁ. |
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| He defines thus: Visible objects are produced by ignorance. He … [and so on as in § 371 up to] … relinquishing, he abandons grasping. That is how he defines visible objects externally. | |
Mahākaruṇāñāṇaniddeso ekasattatimo. |
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| 381.–385. How does he define sounds externally … [and so on as in §§ 372–376 up to] … That is how he defines ideas externally. | |
1.1.72–73 Sabbaññutañāṇaniddesa |
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Katamaṁ tathāgatassa sabbaññutaññāṇaṁ? Sabbaṁ saṅkhatamasaṅkhataṁ anavasesaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
386. [That is how he defines ideas externally.] Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining externally is knowledge of difference in the domains [of the physical bases]”. |
Atītaṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Anāgataṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Paccuppannaṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
Section XVII. Behaviour |
| 387. How is it that understanding of defining behaviour is knowledge of difference in behaviour? | |
Cakkhu ceva rūpā ca, evaṁ taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Sotañceva saddā ca …pe… ghānañceva gandhā ca … jivhā ceva rasā ca … kāyo ceva phoṭṭhabbā ca … mano ceva dhammā ca, evaṁ taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| 388. Behaviour: there are three kinds of behaviour: behaviour of consciousness, behaviour of unknowing, behaviour of knowledge. | |
Yāvatā aniccaṭṭhaṁ dukkhaṭṭhaṁ anattaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā rūpassa aniccaṭṭhaṁ dukkhaṭṭhaṁ anattaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā vedanāya …pe… yāvatā saññāya …pe… yāvatā saṅkhārānaṁ …pe… yāvatā viññāṇassa …pe… yāvatā cakkhussa …pe… jarāmaraṇassa aniccaṭṭhaṁ dukkhaṭṭhaṁ anattaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| 389. What is behaviour of consciousness? | |
Yāvatā abhiññāya abhiññaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā pariññāya pariññaṭṭhaṁ …pe… yāvatā pahānassa pahānaṭṭhaṁ …pe… yāvatā bhāvanāya bhāvanaṭṭhaṁ …pe… yāvatā sacchikiriyāya sacchikiriyaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| The act of functional indeterminate adverting for the purpose of seeing visible objects is a behaviour of consciousness. The meaning of seeing visible objects as eye-consciousness is a behaviour of consciousness. Resultant mind-principle [occurring] as the act of directing onto [the object] because visible objects have been seen is a behaviour of consciousness. Resultant mind-consciousness-principle [occurring] because of the directing onto visible objects is a behaviour of consciousness. | |
Yāvatā khandhānaṁ khandhaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā dhātūnaṁ dhātuṭṭhaṁ …pe… yāvatā āyatanānaṁ āyatanaṭṭhaṁ …pe… yāvatā saṅkhatānaṁ saṅkhataṭṭhaṁ …pe… yāvatā asaṅkhatassa asaṅkhataṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| The act of functional indeterminate adverting for the purpose of hearing sounds is a behaviour of consciousness. The meaning of hearing sounds as ear consciousness is a behaviour of consciousness … [and so on as above] … | |
Yāvatā kusale dhamme, sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā akusale dhamme …pe… yāvatā abyākate dhamme … yāvatā kāmāvacare dhamme … yāvatā rūpāvacare dhamme … yāvatā arūpāvacare dhamme … yāvatā apariyāpanne dhamme, sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| The act of functional indeterminate adverting for the purpose of smelling odours … | |
Yāvatā dukkhassa dukkhaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā samudayassa samudayaṭṭhaṁ …pe… yāvatā nirodhassa nirodhaṭṭhaṁ …pe… yāvatā maggassa maggaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| The act of functional indeterminate adverting for the purpose of tasting flavours … | |
Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭhaṁ …pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭhaṁ …pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭhaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| The act of functional indeterminate adverting for the purpose of touching tangible objects … | |
Yāvatā indriyaparopariyattañāṇaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā sattānaṁ āsayānusaye ñāṇaṁ …pe… yāvatā yamakapāṭihīre ñāṇaṁ …pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṁ, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| The act of functional indeterminate adverting for the purpose of cognizing ideas is a behaviour of consciousness. The meaning of cognizing ideas as mind-consciousness is a behaviour of consciousness. Resultant mind-principle [occurring] as the act of directing onto [the object] because ideas have been cognized is a behaviour of consciousness. Resultant mind-consciousness-principle [occurring] because of the directing onto ideas is a behaviour of consciousness. | |
Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, taṁ sabbaṁ jānātīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
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| 390. Behaviour of consciousness: In what sense behaviour of consciousness? | |
Na tassa addiṭṭhamidhatthi kiñci, |
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Atho aviññātamajānitabbaṁ; |
It behaves without greed: this is a behaviour of consciousness. It behaves without hate: this is a behaviour of consciousness. It behaves without delusion: … It behaves without conceit (pride): … It behaves without [wrong] view: … It behaves without agitation: … It behaves without uncertainty: … It behaves without underlying tendency: … It behaves dissociated from greed: … It behaves dissociated from hate: … It behaves dissociated from delusion: … It behaves dissociated from conceit (pride): … It behaves dissociated from [wrong] view: … It behaves dissociated from agitation: … It behaves dissociated from uncertainty: … It behaves dissociated from underlying tendency: … It behaves dissociated from profitable actions … It behaves dissociated from unprofitable actions: … It behaves dissociated from reprehensible actions: … It behaves dissociated from unreprehensible actions: … It behaves dissociated from dark actions: … It behaves dissociated from bright actions: … It behaves dissociated from pleasure-yielding actions: … It behaves dissociated from pain-yielding actions: … It behaves dissociated from actions resulting in pleasure: … It behaves dissociated from actions resulting in pain: … It behaves towards what is cognized [object]: This is a behaviour of consciousness. Such is the behaviour of consciousness: this is a behaviour of consciousness. This cognizance is naturally pure in the sense of absence of defilement: this is a behaviour of consciousness. |
Sabbaṁ abhiññāsi yadatthi neyyaṁ, |
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Tathāgato tena samantacakkhūti. |
This is behaviour of consciousness. |
Samantacakkhūti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni. Dukkhe ñāṇaṁ buddhañāṇaṁ, dukkhasamudaye ñāṇaṁ buddhañāṇaṁ, dukkhanirodhe ñāṇaṁ buddhañāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ buddhañāṇaṁ, atthapaṭisambhide ñāṇaṁ buddhañāṇaṁ, dhammapaṭisambhide ñāṇaṁ buddhañāṇaṁ, niruttipaṭisambhide ñāṇaṁ buddhañāṇaṁ, paṭibhānapaṭisambhide ñāṇaṁ buddhañāṇaṁ, indriyaparopariyattañāṇaṁ buddhañāṇaṁ, sattānaṁ āsayānusaye ñāṇaṁ buddhañāṇaṁ, yamakapāṭihīre ñāṇaṁ buddhañāṇaṁ, mahākaruṇāsamāpattiyā ñāṇaṁ buddhañāṇaṁ, sabbaññutaññāṇaṁ buddhañāṇaṁ, anāvaraṇañāṇaṁ buddhañāṇaṁ—imāni cuddasa buddhañāṇāni. Imesaṁ cuddasannaṁ buddhañāṇānaṁ aṭṭha ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi. |
391. What is behaviour of unknowing? |
Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto; aññāto dukkhaṭṭho natthīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito, sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. Yāvatā samudayassa samudayaṭṭho … yāvatā nirodhassa nirodhaṭṭho … yāvatā maggassa maggaṭṭho …pe… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho … yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho … yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho … yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito, sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
The act of functional indeterminate adverting for the purpose of the impulsion of greed for agreeable visible objects is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of hate for disagreeable visible objects is behaviour of consciousness: the act of impulsion of hate is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of delusion for an object irrespective of either [greed or hate] is behaviour of consciousness: the act of impulsion of delusion is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of conceit (pride) as a shackle is behaviour of consciousness: the act of impulsion of conceit (pride) is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of [wrong] view as misapprehension is behaviour of consciousness: the act of impulsion of [wrong] view is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of agitation as distraction is behaviour of consciousness: the act of impulsion of agitation is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of uncertainty as unconclusiveness is behaviour of consciousness: the act of impulsion of uncertainty is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of underlying-tendency as inveteracy is behaviour of consciousness: the act of impulsion of underlying-tendency is behaviour of unknowing. |
Yāvatā indriyaparopariyattañāṇaṁ … yāvatā sattānaṁ āsayānusaye ñāṇaṁ … yāvatā yamakapāṭihīre ñāṇaṁ … yāvatā mahākaruṇāsamāpattiyā ñāṇaṁ; sabbaṁ ñātaṁ, sabbaṁ diṭṭhaṁ, sabbaṁ viditaṁ, sabbaṁ sacchikataṁ, sabbaṁ phassitaṁ paññāya; aphassitaṁ paññāya mahākaruṇāsamāpattiyā ñāṇaṁ natthīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
The act of functional indeterminate adverting for the purpose of the impulsion of greed for sounds is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The act … [and so on as above] … |
Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ ñātaṁ, sabbaṁ diṭṭhaṁ, sabbaṁ viditaṁ, sabbaṁ sacchikataṁ, sabbaṁ phassitaṁ paññāya; aphassitaṁ paññāya natthīti—sabbaññutaññāṇaṁ. Tattha āvaraṇaṁ natthīti—anāvaraṇañāṇaṁ. |
… of greed for odours … |
Na tassa addiṭṭhamidhatthi kiñci, |
… of greed for flavours … |
Atho aviññātamajānitabbaṁ; |
|
Sabbaṁ abhiññāsi yadatthi neyyaṁ, |
… of greed for tangible objects … |
Tathāgato tena samantacakkhūti. |
|
| The act of functional indeterminate adverting for the purpose of the impulsion of greed for ideas is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The … [and so on as above up to] … The act of functional indeterminate adverting for the purpose of the impulsion of underlying-tendency is behaviour of consciousness: the act of impulsion of underlying-tendency is behaviour of unknowing. | |
Ñāṇakathā niṭṭhitā. |
|
| 392. Behaviour of unknowing: in what sense behaviour of unknowing? | |
| It behaves with greed: this is a behaviour of unknowing. It behaves with hate: this is a behaviour of unknowing. It behaves with delusion: this is a behaviour of unknowing. It behaves with conceit (pride): this is a behaviour of unknowing … It behaves with [wrong] view: … It behaves with agitation: … It behaves with uncertainty: … It behaves with underlying tendency: … It behaves associated with greed: … It behaves associated with hate: … It behaves associated with delusion: … It behaves associated with conceit (pride): … It behaves associated with [wrong] view: … It behaves associated with agitation: … It behaves associated with uncertainty: … It behaves associated with underlying-tendency: … It behaves dissociated from profitable actions: … It behaves associated with unprofitable actions: … It behaves associated with reprehensible actions: … It behaves dissociated from unreprehensible actions: … It behaves associated with dark actions: … It behaves dissociated from bright actions: … It behaves dissociated from pleasure-yielding actions: … It behaves associated with pain-yielding actions: … It behaves dissociated from actions resulting in pleasure: … It behaves associated with actions resulting in pain: … It behaves towards what is not known: this is a behaviour of unknowing. Such is the behaviour of unknowing: this is a behaviour of unknowing. | |
| This is behaviour of unknowing. | |
| 393. What is behaviour of knowledge? | |
| The act of functional indeterminate adverting for the purpose of contemplating impermanence is a behaviour of consciousness: the contemplation of impermanence is a behaviour of knowledge. The act of functional indeterminate adverting for the purpose of contemplating pain … for the purpose of contemplating not self … for the purpose of contemplating dispassion … for the purpose of contemplating fading away … for the purpose of contemplating cessation … for the purpose of contemplating relinquishment … for the purpose of contemplating destruction … for the purpose of contemplating fall … for the purpose of contemplating change … for the purpose of contemplating the signless … for the purpose of contemplating the desireless … for the purpose of contemplating voidness … for the purpose of insight into ideas which is the higher understanding … for the purpose of correct knowledge and insight … for the purpose of contemplating danger … for the purpose of contemplating reflexion is a behaviour of consciousness: the contemplation of reflexion is a behaviour of knowledge. The act of functional indeterminate adverting for the purpose of contemplating turning away is a behaviour of consciousness: the contemplation of turning away is a behaviour of knowledge. The stream-entry path is a behaviour of knowledge. The fruition of stream-entry … the once-return path … the fruition of once-return … the non-return path … the fruition of non-return … the arahant path is a behaviour of knowledge. The fruition of arahantship is a behaviour of knowledge. | |
| 394. Behaviour of knowledge: in what sense behaviour of knowledge? | |
| It behaves without greed: this is a behaviour of knowledge. It behaves without hate: … It behaves without delusion: … It behaves without conceit (pride): … It behaves without [wrong] view: … It behaves without agitation: … It behaves without uncertainty: … It behaves without underlying-tendency: … It behaves dissociated from greed: … It behaves dissociated from hate: … It behaves dissociated from delusion: … It behaves dissociated from conceit (pride): … It behaves dissociated from [wrong] view: … It behaves dissociated from agitation: … It behaves dissociated from uncertainty: … It behaves dissociated from underlying-tendency: … It behaves associated with profitable actions: … It behaves dissociated from unprofitable actions: … It behaves dissociated from reprehensible actions: … It behaves associated with unreprehensible actions: … It behaves dissociated from dark actions: … It behaves associated with bright actions: … It behaves associated with pleasure-yielding actions: … It behaves dissociated from pain-yielding actions: … It behaves associated with actions resulting in pleasure: … It behaves dissociated from actions resulting in pain: … It behaves towards the known: this is a behaviour of knowledge. Such is the behaviour of knowledge: this is a behaviour of knowledge. | |
| This is behaviour of knowledge. | |
| 395. The behaviour of consciousness is one, the behaviour of unknowing is another, the behaviour of knowledge is another. | |
| Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining behaviour is knowledge of difference in behaviour”. | |
| Section XVIII. Planes | |
| 396. How is it that understanding of defining four ideas is knowledge of difference in plane? | |
| 397. There are four planes: the sensual-desire sphere, the material sphere, the immaterial sphere, and the unincluded sphere. | |
| 398. What is the sensual-desire sphere plane? | |
| Making the Avīci Hell the lower limit and making the Paranimmitavasavatti deities the upper limit, the aggregates, principles, bases, materiality, feeling, perception, formations, and consciousness, that are in this interval, have their sphere here, are included here: these are the sensual-desire sphere plane. | |
| 399. What is the material-sphere plane? Making the Brahmā World the lower limit and the Akaniṭṭha (Highest) deities the upper limit, the ideas of cognizance and consciousness-concomitants in one who has attained [that plane by meditation] or who has been reborn [there] or who [as an arahant] is abiding [there] in comfort here and now, which [ideas] have their sphere here, are included here: these are the material-sphere plane. | |
| 400. What is the immaterial-sphere plane? Making the deities of the base consisting of boundless space the lower limit and the deities of the base consisting of neither perception nor non-perception the upper limit, the ideas of cognizance and consciousness-concomitants in one who has attained or has been reborn or who is abiding in comfort here and now, which [ideas] have their sphere here, are included here: these are the immaterial-sphere plane. | |
| 401. What is the unincluded plane? The unincluded paths and fruitions of the paths and the unformed principle: these are the unincluded plane. | |
| These are four planes. | |
| 402. Other four planes: four foundations of mindfulness, four right endeavours, four bases for success (roads to power), four jhanas, four measureless states, four immaterial-sphere attainments, four discriminations, four kinds of progress, four supporting objects, four Noble Ones' Heritages, four instances of help, four blessings, four steps in the True Idea. | |
| These are [each] four planes. | |
| 403. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining four ideas is knowledge of difference in plane”. | |
| Section XIX. Ideas | |
| 404. How is it that understanding of defining nine ideas is knowledge of difference in ideas? | |
| 405. How does he define ideas? | |
| He defines sensual-desire-sphere ideas as profitable, he defines them as unprofitable, he defines them as indeterminate. He defines material-sphere ideas as profitable, he defines them as indeterminate. He defines immaterial-sphere ideas as profitable, he defines them as indeterminate. He defines unincluded ideas as profitable, he defines them as indeterminate. | |
| 406. How does he define sensual-desire-sphere ideas as profitable, define them as unprofitable, define them as indeterminate? | |
| He defines the ten profitable courses of action as profitable, he defines the ten unprofitable courses of action as unprofitable. He defines materiality and action-result [cognizance] and functional [cognizance] as indeterminate. This is how he defines sensual-desire-sphere ideas as profitable, defines them as unprofitable, defines them as indeterminate. | |
| How does he define material-sphere ideas as profitable, define them as indeterminate? | |
| He defines the four jhanas as profitable for one established [by rebirth] here [in the sensual-desire sphere], he defines the four jhanas as indeterminate for one reborn there [in the material sphere]. This is how he defines material-sphere ideas as profitable, defines them as indeterminate. | |
| How does he define immaterial-sphere ideas as profitable, define them as indeterminate? | |
| He defines the four immaterial-sphere attainments as profitable for one established here, he defines the four immaterial-sphere attainments as indeterminate for one reborn there. This is how he defines immaterial-sphere ideas as profitable, defines them as indeterminate. | |
| How does he define unincluded ideas as profitable, define them as indeterminate? | |
| He defines the four paths as profitable. He defines the four fruits of asceticism and nibbana as indeterminate. This is how he defines unincluded ideas as profitable, defines them as indeterminate. | |
| This is how he defines ideas. | |
| 407. Nine ideas rooted in gladness: When he gives attention [to an object] as impermanent gladness springs up in him; when he is glad happiness springs up in him; when his mind is happy his body becomes tranquil; when his body is tranquil he feels pleasure; when he has pleasure his cognizance becomes concentrated; when his cognizance is concentrated he knows and sees correctly; when he knows and sees correctly he becomes dispassionate; when he becomes dispassionate his greed fades away; with the fading away of greed he is liberated. When he gives attention [to an object] as painful … When he gives attention [to an object] as not self … with the fading away of greed he is liberated. | |
| 408. When he sees materiality as impermanent gladness springs up in him; … When he sees feeling … perception … formations … consciousness as impermanent … as painful … as not self gladness springs up in him; … with the fading away of greed he is liberated. | |
| When he sees eye as impermanent gladness … [and so on repeating as in § 407 for each of the rest of the 201 ideas listed in § 5 up to] … When he sees ageing-and-death as impermanent gladness … with the fading away of greed he is liberated. | |
| These are the nine ideas rooted in gladness. | |
| 409. Nine ideas rooted in careful attention. | |
| When he gives attention [to an object] as impermanent gladness springs up in him; when he is glad happiness springs up in him; when he is happy his body becomes tranquil; when his body is tranquil he feels pleasure; when he has pleasure his cognizance becomes concentrated; with his concentrated cognizance he understands correctly “This is suffering”, he understands correctly “This is the origin of suffering”, he understands correctly “This is the cessation of suffering”, he understands correctly “This is the way leading to the cessation of suffering”. When he gives attention [to an object] as painful … When he gives attention [to an object] as not self gladness springs up in him; … he understands correctly “This is the way leading to the cessation of suffering”. | |
| 410. When he sees materiality as impermanent gladness springs up in him; … When he sees feeling … perception … formations … consciousness as impermanent … as painful … as not self gladness springs up in him; … he understands correctly “This is the way leading to the cessation of suffering”. | |
| When he sees eye as impermanent gladness … [and so on repeating as in § 409 for each of the rest of the 201 ideas listed in § 5 up to] … When he sees ageing-and-death as impermanent gladness … he understands correctly “This is the way leading to the cessation of suffering”. | |
| These are the nine ideas rooted in careful attention. | |
| 411. Nine kinds of difference. | |
| Due to difference of principle, difference of contact arises. Due to difference of contact difference of feeling arises. Due to difference of feeling difference of perception arises. Due to difference of perception difference of thinking arises. Due to difference of thinking difference of zeal arises. Due to difference of zeal difference of anguish arises. Due to difference of anguish difference of search arises. Due to difference of search difference of gain arises. | |
| These are the nine kinds of difference. | |
| 412. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining nine ideas is knowledge of difference in ideas”. | |
| Section XX–XXIV. Direct Knowledge etc. | |
| 413. How is it that (XX) understanding as direct knowledge is knowledge in the sense of what-is-known? That (XXI) understanding as full understanding is knowledge in the sense of judging (investigating)? That (XXI) abandoning is knowledge in the sense of giving up? That (XXIII) understanding as developing is knowledge in the sense of single Junction? That (XXIV) understanding as realizing is knowledge in the sense of sounding? | |
| 414. Whatever ideas are directly known are known. Whatever ideas are fully understood are judged (investigated). Whatever ideas are abandoned are given up. Whatever ideas are developed have a single function (taste). Whatever ideas are realized are sounded. | |
| 415. Knowledge is in the sense of that being known and understanding is in the sense of understanding that. Hence it was said: “Understanding as direct knowledge is knowledge in the sense of what is known; understanding as full understanding is knowledge in the sense of judging (investigating); understanding as abandoning is knowledge in the sense of giving up; understanding as developing is knowledge in the sense of single function (taste); understanding as realizing is knowledge in the sense of sounding”. | |
| Section XXV–XXVIII. The Four Discriminations | |
| 416. How is it that (XXV) understanding of difference in meaning is knowledge of the discrimination of meaning? That (XXVI) understanding of difference in ideas is knowledge of the discrimination of ideas? That (XXVII) understanding of difference in language is knowledge of the discrimination of language? That (XXVIII) understanding of difference in perspicuity is knowledge of the discrimination of perspicuity? | |
| 417. The faith faculty is an idea, the energy faculty is an idea, the mindfulness faculty is an idea, the concentration faculty is an idea, the understanding faculty is an idea. The faith faculty is one idea, the energy faculty another idea, the mindfulness faculty another idea, the concentration faculty another idea, the understanding faculty another idea. These various faculties are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in ideas is knowledge of discrimination of ideas”. | |
| 418. Meaning as resolution is a meaning, meaning as exertion is a meaning, meaning as establishing is a meaning, meaning as non-distraction is a meaning, meaning as seeing is a meaning. Meaning as resolution is one meaning, meaning as exertion is another meaning, meaning as establishing is another meaning, meaning as non-distraction is another meaning, meaning as seeing is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”. | |
| 419. There are enunciation of word-language in order to indicate these five ideas and enunciation of word-language in order to indicate these five meanings. The language for the ideas is one, the language for the meanings is another. These various languages are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in language is knowledge of discrimination of language”. | |
| 420. There are instances of knowledge of these five sorts of idea and instances of knowledge of these five sorts of meaning, and instances of knowledge of these ten sorts of language. The instances of knowledge of the sorts of idea are one, the instances of knowledge of the sorts of meaning are another, the instances of knowledge of the sorts of language are another. These various knowledges are penetrated by the same knowledge as that knowledge by which they are known. Hence it is said: “Understanding of difference in perspicuity is knowledge of discrimination of perspicuity”. | |
| 421. The faith power is an idea, the energy power is an idea, the mindfulness power is an idea, the concentration power is an idea, the understanding power is an idea. The faith power is one, the energy power is another, the mindfulness power is another, the concentration power is another, the understanding power is another. These various ideas are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in ideas is knowledge of discrimination of ideas”. | |
| 422. The meaning of unshakability by non-faith is a meaning, the meaning of unshakability by idleness is a meaning, the meaning of unshakability by negligence is a meaning, the meaning of unshakability by agitation is a meaning, the meaning of unshakability by ignorance is a meaning. Meaning as unshakability by non-faith is one meaning, meaning as unshakability by idleness is another meaning, meaning as unshakability by negligence is another meaning, meaning as unshakability by agitation is another meaning, meaning as unshakability by ignorance is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”. | |
| 423. There are enunciation of word-language in order to indicate these five ideas and [and so on as in § 419] … Hence it was said: “Understanding of difference in language is knowledge of discrimination of language”. | |
| 424. There are instances of knowledge about these five sorts of idea … [and so on as in § 420] … Hence it is said: “Understanding of difference in perspicuity is knowledge of discrimination of perspicuity”. | |
| 425. The mindfulness enlightenment factor is an idea, the investigation of ideas enlightenment factor is an idea, the energy enlightenment factor is an idea, the happiness enlightenment factor is an idea, the tranquillity enlightenment factor is an idea, the concentration enlightenment factor is an idea, the equanimity enlightenment factor is an idea. The mindfulness enlightenment factor is one idea … the equanimity enlightenment factor is another idea. These various ideas are penetrated by the same knowledge as that by which they are known. Hence it was said: “Understanding of difference in ideas is knowledge of discrimination of ideas”. | |
| 426. Meaning as establishment is a meaning. Meaning as investigating is a meaning. Meaning as exertion is a meaning. Meaning as intentness upon is a meaning. Meaning as peace is a meaning. Meaning as non-distraction is a meaning. Meaning as reflexion is a meaning. Meaning as establishment is one meaning … Meaning as reflexion is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”. | |
| 427. There are enunciation of word-language in order to indicate these seven ideas and enunciation of word-language in order to indicate these seven meanings. The language for the ideas … [and so on as in § 419] | |
| 428. There are instances of knowledge of these seven sorts of idea. There are instances of knowledge of these seven sorts of meaning. There are instances of knowledge of these fourteen sorts of language. The instances of knowledge of the ideas … [and so on as in § 420] | |
| 429. Right view is an idea, right thought is an idea, right speaking is an idea, right acting is an idea, right living is an idea, right effort is an idea, right mindfulness is an idea, right concentration is an idea. Right view is one idea, … right concentration is another idea. These various ideas … | |
| 430. Meaning as seeing is a meaning, meaning as directing onto is a meaning, meaning as embracing is a meaning, meaning as originating is a meaning, meaning as cleansing is a meaning, meaning as exerting is a meaning, meaning as establishment is a meaning, meaning as non-distraction is a meaning. Meaning as seeing is one meaning, … meaning as non-distraction is another meaning. These various meanings … | |
| 431. There are enunciation of word-language in order to indicate these eight ideas, and enunciation of word-language in order to indicate these eight meanings. The language for the ideas … [and so on as in § 419] | |
| 432. There are instances of knowledge of these eight sorts of idea. There are instances of knowledge of these eight sorts of meaning. There are instances of knowledge of these sixteen sorts of language. The instances of knowledge of the ideas … [and so on as in § 420] | |
| 433. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of difference in meaning is knowledge of discrimination of meaning; understanding of difference of ideas is knowledge of discrimination of ideas; understanding of difference in language is knowledge of discrimination of language; understanding of difference in perspicuity is understanding of discrimination of perspicuity”. | |
| Section XXIX–XXXI. Abidings and Attainments | |
| 434. How is it that (XXIX) understanding of difference in abiding is knowledge of the meaning of abiding? That (XXX) understanding of difference in attainment is knowledge of the meaning of attainment? That (XXXI) understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment? | |
| 435. When he sees clearly the sign [of formations] as terror and sees [their] fall each time he applies [his knowledge to them] because he is resolved upon the signless [aspect of nibbana], this is the signless abiding [of insight]. When he sees clearly desire [of formations] as terror and sees [their] fall each time he applies [his knowledge to formations] because he is resolved upon the desireless [aspect of nibbana], this is the desireless abiding [of insight]. When he sees clearly misinterpretation [of formations] as terror and sees [their] fall each time he applies [his knowledge to formations] because he is resolved upon voidness [aspect of nibbana], this is the void abiding [of insight]. | |
| 436. When he sees clearly the sign as terror and, by treating [their] occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition] because he is resolved upon the signless, this is the signless attainment. When he sees clearly desire as terror and, by treating occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment [of fruition] because he is resolved upon the desireless, this is the desireless attainment. When he sees clearly misinterpretation as terror and, by treating occurrence with equanimity and adverting to cessation, nibbana, as void, enters upon the attainment [of fruition] because he has resolved upon voidness, this is the void attainment. | |
| 437. When he sees clearly the sign [of formations] as terror and sees [their] fall each time he applies [his knowledge to them] and, by treating [their] occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless [aspect of nibbana], this is the signless abiding and attainment. When … [substitute desire and desireless for the sign and signless] … When … [substitute misinterpretation and voidness for the sign and signless] … this is the void abiding and attainment. | |
| 438. When he sees clearly the sign of materiality as terror and sees its fall each time he applies [his knowledge to it] because he is resolved upon the signless, this is the signless abiding. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] … this is the void abiding. | |
| When he sees clearly the sign of materiality as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless, this is the signless attainment. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] …, this is the void attainment. | |
| When he sees clearly the sign of materiality as terror and sees its fall each time he applies [his knowledge to it] and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless [aspect of nibbana], this is the signless abiding and attainment. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] … This is the void abiding and attainment. | |
| When he sees clearly the sign of feeling … [and so on repeating the three §§ in the case of the remaining aggregates and the rest of the 201 ideas listed in § 5 up to] … | |
| When he sees clearly the sign of ageing-and-death … This is the void abiding and attainment. | |
| 439. The signless abiding is one, the desireless abiding is another, the void abiding is another; the signless attainment is one, the desireless attainment is another, the void attainment is another; the signless abiding and attainment are one, the desireless abiding and attainment are another, the void abiding and attainment are another. | |
| 440. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of difference in abiding is knowledge of the meaning of abiding, understanding of difference in attainment is knowledge of the meaning of attainment, understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment”. | |
| Section XXXII. Concentration with Immediate Result | |
| 441. How is it that understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate [result]? | |
| 442. Non-distraction as unification of cognizance through renunciation is concentration; owing to that concentration knowledge arises; owing to that knowledge cankers are exhausted. In this way concentration comes first, and knowledge afterwards; through that knowledge there is exhaustion of cankers. Hence it was said: “Understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate result”. | |
| Cankers: What are these cankers? | |
| They are the canker of sensual-desire, the canker of being, the canker of views, and the canker of ignorance. | |
| Where are these cankers exhausted? | |
| By the stream-entry path the canker of views is completely exhausted, and the cankers of sensual-desire, being, and ignorance powerful enough to lead to states of deprivation are exhausted. These cankers are exhausted here. | |
| By the once-return path the gross canker of sensual-desire is exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here. | |
| By the non-return path the canker of sensual-desire is completely exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here. | |
| By the arahant path the cankers of being and ignorance are completely exhausted. These cankers are exhausted here. | |
| Non-distraction as unification of cognizance through non-ill-will … through perception of light … through non-distraction … through definition of ideas … through knowledge … through gladness … Non-distraction as unity of cognizance through the first jhana … through the second jhana … through the third jhana … through the fourth jhana … | |
| Non-distraction as unification of cognizance through the attainment of the base consisting of boundless space … through the attainment of the base consisting of boundless consciousness … through the attainment of the base consisting of nothingness … though the attainment of the base consisting of neither perception nor non-perception … | |
| Non-distraction as unification of cognizance through the earth kasina … through the water kasina … through the fire kasina … through the air kasina … through the blue kasina … through the yellow kasina … through the red kasina … through the white kasina … through the space kasina … through the consciousness kasina … | |
| Non-distraction as unification of cognizance through the recollection of the Enlightened One … through the recollection of the True Idea … through the recollection of the Community … through the recollection of virtue … through the recollection of generosity … through the recollection of deities … through mindfulness of breathing … through mindfulness of death … through mindfulness occupied with the body … through the recollection of peace … | |
| Non-distraction as unification of cognizance through a bloated [corpse] … through a livid … through a festering … through a cut up … through a gnawed … through a scattered … through a hacked and scattered … [through a bleeding …] through a worm-infested [corpse] … through a skeleton … | |
| Non-distraction as unification of cognizance through brathing in long … through breathing out long … through breathing in short … through breathing out short … through breathing in experiencing the whole [breath] body … through breathing out experiencing the whole [breath] body … through breathing in tranquillizing the bodily formation … through breathing out tranquillizing the bodily formation … through breathing in experiencing happiness … through breathing out experiencing happiness … through breathing in experiencing pleasure … through breathing out experiencing pleasure … through breathing in experiencing the cognizance formation … through breathing out experiencing the cognizance formation … through breathing in tranquillizing the cognizance formation … through breathing out tranquillizing the cognizance formation … through breathing in experiencing cognizance … through breathing out experiencing cognizance … through breathing in gladdening cognizance … through breathing out gladdening cognizance … through breathing in concentrating cognizance … through breathing out concentrating cognizance … through breathing in liberating cognizance … through breathing out liberating cognizance … through breathing in contemplating impermanence … through breathing out contemplating impermanence … through breathing in contemplating fading away … through breathing out contemplating fading away … through breathing in contemplating cessation … through breathing out contemplating cessation … through breathing in contemplating relinquishment … | |
| Non-distraction as unification of cognizance through breathing out contemplating relinquishment is concentration; owing to that … [complete as at beginning of § up to] … knowledge of concentration with immediate result. | |
| Cankers: what are … [complete as above up to] … By the arahant path the cankers of being and ignorance are completely exhausted. Here is where these cankers are exhausted. | |
| 443. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate result”. | |
| Section XXXIII. Abiding without Conflict | |
| 444. How is it that understanding as predominance of seeing and as achievement of a peaceful abiding and as resoluteness on the sublime goal is knowledge of abiding without conflict? | |
| 445. Predominance of seeing: | |
| Contemplation of impermanence is a predominance of seeing, contemplation of pain is a predominance of seeing, contemplation of not self is a predominance of seeing. | |
| Contemplation of impermanence in materiality is a predominance of seeing, contemplation of pain in materiality is a predominance of seeing, contemplation of not self in materiality is a predominance of seeing. Contemplation of impermanence in feeling … in perception … in formations … in consciousness … | |
| Contemplation of impermanence in eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … contemplation of not self in ageing-and-death is a predominance of seeing. | |
| 446. And as achievement of a peaceful abiding: | |
| The void abiding is a peaceful abiding, the signless abiding is a peaceful abiding, the desireless abiding is a peaceful abiding. | |
| 447. Resoluteness on the sublime goal: | |
| Resoluteness on voidness is resoluteness on the sublime goal, resoluteness on the signless is resoluteness on the sublime goal, resoluteness on the desireless is resoluteness on the sublime goal. | |
| 448. Abiding without conflict: | |
| The first jhana is an abiding without conflict, the second jhana … the third jhana … the fourth jhana … the attainment of the base consisting of boundless space … the attainment of the base consisting of boundless consciousness … the attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception is an abiding without conflict. | |
| 449. Abiding without conflict: in what sense abiding without conflict? | |
| It removes the hindrances by means of the first jhana, thus it is an abiding without conflict. It removes applied-thought and sustained thought by means of the second jhana … happiness by means of the third jhana … pleasure and pain by means of the fourth jhana … perception of materiality, perception of resistance, and perception of variety, by means of the attainment of the base consisting of boundless space … perception of the base consisting of boundless space by means of the attainment of the base consisting of boundless consciousness … perception of the base consisting of boundless consciousness by means of the attainment of the base consisting of nothingness … It removes perception of the base consisting of nothingness by means of the attainment of the base consisting of neither perception nor non-perception, thus it is an abiding without conflict. | |
| 450. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding as predominance of seeing and as achievement of a peaceful abiding and as resoluteness on the sublime goal is knowledge of abiding without conflict”. | |
| Section XXXIV. Attainment of Cessation | |
| 451. How is it that understanding as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration is knowledge of the attainment of cessation? | |
| 452. Of two powers: the two powers, the serenity power and the insight power. | |
| What is serenity as a power? Non-distraction as unification of cognizance through renunciation is serenity as a power. Non-distraction as unification of cognizance through non-ill-will is serenity as a power. Non-distraction as unification of cognizance through perception of light … [and so on as in § 442 up to] … Non-distraction as unification of cognizance through breathing out contemplating relinquishment is serenity as a power. | |
| 453. Serenity power: In what sense is serenity a power? | |
| Through the first jhana it is unshakable by the hindrances, thus serenity is a power. Through the second jhana … [complete as in § 449 up to] … Through the attainment of the base consisting of neither perception nor non-perception it is unshakable by perception of the base consisting of nothingness, thus serenity is a power. | |
| It is unshakable, immovable and cannot be shifted by agitation and by the defilements and aggregates that accompany agitation, thus serenity is a power. | |
| This is serenity as a power. | |
| 454. What is insight as a power? | |
| Contemplation of impermanence is insight as a power, contemplation of pain … contemplation of not self … contemplation of dispassion … contemplation of fading away … contemplation of cessation … contemplation of relinquishment is insight as a power (§ 16). | |
| Contemplation of impermanence in materiality is insight as a power. Contemplation of pain in materiality … contemplation of not self in materiality … contemplation of dispassion in materiality … contemplation of fading away in materiality … contemplation of cessation in materiality … contemplation of relinquishment in materiality is insight as a power. Contemplation of impermanence in feelings … in perception … in formations … in consciousness … | |
| Contemplation of impermanence in eye … [and so on with the 7 contemplations in the case of each of the rest of the 201 ideas listed in § 5 up to] … contemplation of relinquishment in ageing-and-death is insight as a power. | |
| 455. Insight power: in what sense is insight a power? | |
| Through contemplation of impermanence it is unshakable by perception of permanence, thus insight is a power. Through contemplation of pain it is unshakable by perception of pleasure, thus insight is a power. Through contemplation of not self it is unshakable by perception of self … Through contemplation of dispassion it is unshakable by delight … Through contemplation of fading away it is unshakable by greed … Through contemplation of cessation it is unshakable by arising … Through contemplation of relinquishment it is unshakable by grasping, thus insight is a power. | |
| It is unshakable, immovable and cannot be shifted by ignorance and by the defilements and aggregates that accompany ignorance, thus insight is a power. | |
| This is insight as a power. | |
| 456. Owing to the tranquillization of three formations: owing to the tranquillization of what three formations? | |
| In one who has attained the second jhana the verbal formations consisting in applied-thought and sustained-thought are quite tranquillized. In one who has attained the fourth jhana the bodily formations consisting in in-breaths and out-breaths are quite tranquillized. In one who has attained cessation of perception and feeling the cognizance formations consisting in perception and feeling are quite tranquillized. Owing to the tranquillization of these three formations. | |
| 457. Owing to sixteen kinds of behaviour of knowledge: owing to what sixteen kinds of behaviour of knowledge? | |
| Contemplation of impermanence is a behaviour of knowledge. Contemplation of pain … Contemplation of not self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment is a behaviour of knowledge. Contemplation of turning away is a behaviour of knowledge. The stream-entry path is a behaviour of knowledge … The fruition of stream entry … The once-return path … The fruition of once-return … the non-return path … the fruition of non-return … the arahant path … The fruition of arahantship is a behaviour of knowledge. Owing to these sixteen kinds of behaviour of knowledge. | |
| 458. Owing to nine kinds of behaviour of concentration: owing to what nine kinds of behaviour of concentration? | |
| The first jhana is a behaviour of concentration. The second jhana … The third jhana … The fourth jhana … The attainment of the base consisting of boundless space … The attainment of the base consisting of boundless consciousness … The attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception is a behaviour of concentration. And also the applied thought and sustained thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the first jhana … that have the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception. Owing to these nine kinds of behaviour of concentration. | |
| 459. Mastery: there are five kinds of mastery. There is mastery in adverting, in attaining, in steadiness (resolving on duration), in emerging, in reviewing. | |
| He adverts to the first jhana where, when, and for as long as, he wishes, he has no difficulty in adverting, thus it is mastery in adverting. He attains the first jhana where, when, and for as long as, he wishes, he has no difficulty in attaining, thus it is mastery in attaining. He is steady in (resolves upon the duration of) the first jhana where, when, and for as long as, he wishes, he has no difficulty in steadiness (resolving), thus it is mastery in steadiness (resolving). He emerges from the first jhana where, when, and for as long as, he wishes, he has no difficulty in emerging, thus it is mastery in emerging. He reviews the first jhana where, when, and for as long as, he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing. | |
| He adverts to the second jhana … | |
| He adverts to the third jhana … | |
| He adverts to the fourth jhana … | |
| He adverts to the attainment of the base consisting of boundless space … | |
| He adverts to the attainment of the base consisting of boundless consciousness … | |
| He adverts to the attainment of the base consisting of nothingness … | |
| He adverts to the attainment of the base consisting of neither perception nor non-perception where, … He reviews the attainment of the base consisting of neither perception nor non-perception where, … he has no difficulty in reviewing, thus it is mastery in reviewing. | |
| These are the five kinds of mastery. | |
| 460. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation”. | |
| Section XXXV. Extinguishment | |
| 461. How is it that understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment? | |
| 462. Here one who is fully aware terminates through renunciation the occurrence of zeal for sensual-desires, he terminates through non-ill-will the occurrence of ill-will, he terminates through perception of light the occurrence of stiffness-and-torpor, he terminates through non-distraction the occurrence of agitation, he terminates through definition of ideas the occurrence of uncertainty, he terminates through knowledge the occurrence of ignorance, he terminates through gladness the occurrence of boredom. | |
| He terminates through the first jhana the occurrence of the hindrances … [and so on with the remaining jhanas, the immaterial attainments, and the paths up to] … He terminates through the arahant path all defilements . | |
| Or alternatively, when fully aware he attains extinguishment with the nibbana principle without result of former clinging left, then he terminates that eye-occurrence and no new eye-occurrence arises, he terminates that ear-occurrence … that nose-occurrence … that tongue-occurrence … that body-occurrence … he terminates that mind-occurrence and no new mind-occurrence arises. | |
| This understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment. | |
| 463. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment”. | |
| Section XXXVI. Same-Headed-Ness | |
| 464. How is it that understanding of the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headedness? | |
| 465. Of all ideas: The five aggregates, the twelve bases, the eighteen principles; profitable ideas, unprofitable ideas, indeterminate ideas; sensual-desire-sphere ideas, material-sphere ideas, immaterial-sphere ideas, unincluded ideas. | |
| 466. Of the complete cutting off: he completely cuts off zeal for sensual-desires through renunciation, he completely cuts off ill-will through non-ill-will, … stiffness-and-torpor through perception of light … agitation through non-distraction … uncertainty through definition of ideas … ignorance through knowledge … boredom through gladness … | |
| He completely cuts off the hindrances through the first jhana … [and so on with the jhanas, immaterial attainments and paths up to] … He completely cuts off all defilements through the arahant path. | |
| 467. Of their cessation: He causes the cessation of zeal for sensual-desires through renunciation, he causes the cessation of ill-will through non-ill-will, … of stiffness-and-torpor through perception of light, … of agitation through non-distraction, … of uncertainty through definition of ideas, … of ignorance through knowledge, … of boredom through gladness. He causes the cessation of the hindrances through the first jhana, … [and so on up to] … he causes the cessation of all defilements through the arahant path. | |
| 468. Non-reappearance: Zeal for sensual-desires does not reappear in one who has obtained renunciation. Ill-will does not reappear in one who has obtained non-ill-will … [and so on with the remaining hindrances]. | |
| The hindrances do not reappear in one who has obtained the first jhana … [and so on up to] … No defilements reappear in one who has obtained the arahant path. | |
| 469. Same: Renunciation is the same [as liberation] because zeal for sensual-desires is abandoned. Non-ill-will is the same because ill-will is abandoned … [and so on with the remaining hindrances]. | |
| The first jhana is the same because the hindrances are abandoned … [and so on up to] … The arahant path is the same because all defilements are abandoned. | |
| 470. Head: There are thirteen heads: The head of [all] impediments is craving, the head of [all] shackles is conceit (pride), the head of [all] misapprehensions is [wrong] view, the head of [all] distractions is agitation, the head of [all] defilements is ignorance. The head of resolution is faith, the head of exertion is energy, the head of establishment is mindfulness, the head of non-distraction is concentration. The head of seeing is understanding. The head of occurrence is the life faculty. The head of [all] domains is liberation. The head of [all] formations is cessation. | |
| 471. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headedness”. | |
| Section XXXVII. Effacement | |
| 472. How is it that understanding of separation, of difference and unity of termination of fires, is knowledge of effacement? | |
| 473. Separation: Greed is separate [from liberation], hate is separate, delusion is separate, anger … enmity … contempt … domineering … envy … avarice … deceit … fraud … obduracy … presumption … conceit (pride) … haughtiness … vanity … negligence … all defilements … all misconduct … all action-formations are separate. All action that leads to being is separate. | |
| 474. Difference and unity: Zeal for sensual-desires has difference [from liberation] and renunciation has unity [with liberation], ill-will has difference and non-ill-will has unity, … [and so on with the remaining hindrances]. | |
| The hindrances have difference and the first jhana has unity … [and so on up to] … all defilements have difference and the arahant path has unity. | |
| 475. Fire: there are five fires: fire of [virtuous] conduct, fire of the special quality [of concentration], fire of understanding, fire of merit, and fire of the True Idea. The fire of unvirtuousness is terminated because it is consumed by the fire of [virtuous] conduct, the fire of what opposes the special quality is terminated because it is consumed by the fire of the special quality, the fire of lack of understanding is terminated because it is consumed by the fire of understanding, the fire of demerit is terminated because it is consumed by the fire of merit, the fire of what is not the True Idea is terminated because it is consumed by the fire of the True Idea. | |
| 476. Effacement: Zeal for sensual-desires is non-effacement, renunciation is effacement. Ill-will is non-effacement, non-ill-will is effacement … [and so on with the rest of the seven hindrances]. | |
| The hindrances are non-effacement, the first jhana is effacement … [and so on up to] … All defilements are non-effacement, the arahant path is effacement. | |
| 477. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of separation, of difference and unity, and of termination of fires is knowledge of effacement”. | |
| Section XXXVIII. Application of Energy | |
| 478. How is it that understanding of the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy? | |
| 479. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of unarisen evil unprofitable ideas is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of arisen evil unprofitable ideas is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of unarisen profitable ideas is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of arisen profitable ideas is knowledge of the application of energy. | |
| 480. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of unarisen zeal for sensual-desires is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of arisen zeal for sensual-desires is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of unarisen renunciation is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of arisen renunciation is knowledge of application of energy. Understanding … [and so on for the rest of the seven hindrances]. | |
| Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of the hindrances … for the arising of the first jhana … [and so on up to] … Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of all defilements unarisen is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of all defilements arisen is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of the unarisen arahant path is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of the arahant path is knowledge of the application of energy. | |
| 481. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy”. | |
| Section XXXIX. Demonstrating Meanings | |
| 482. How is it that understanding of explaining different ideas is knowledge of demonstrating of meanings? | |
| 483. Different ideas: The five aggregates, the twelve bases, the eighteen principles; profitable ideas, unprofitable ideas, indeterminate ideas; sensual-desire-sphere ideas, material-sphere ideas, immaterial-sphere ideas, unincluded ideas. | |
| 484. Explaining: He explains materiality as impermanent, he explains it as painful, he explains it as not self. He explains feeling … perception … formations … consciousness … | |
| He explains eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … he explains ageing-and-death as impermanent, he explains it as painful, he explains it as not self. | |
| 485. Demonstration of meanings: | |
| One who abandons zeal for sensual-desires demonstrates the meaning of renunciation. One who abandons ill-will … [and so on with the rest of the seven hindrances]. | |
| One who abandons the hindrances demonstrates the meaning of the first jhana … [and so on up to] … one who abandons all defilements demonstrates the meaning of the arahant path. | |
| 486. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of explaining different ideas is knowledge of demonstration of meanings”. | |
| Section XL. Purity in Seeing | |
| 487. How is it that understanding of penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing? | |
| 488. Of all ideas: The five aggregates, … [and so on as in § 465]. | |
| 489. Includability as one: There is includability of all ideas as one in twelve ways: In the sense of suchness (trueness), in the sense of not self, in the sense of actuality, in the sense of penetration, in the sense of directly knowing, in the sense of fully understanding, in the sense of idea, in the sense of principle, in the sense of what-is-known, in the sense of realization, in the sense of sounding, in the sense of convergence. There is includability of all ideas in these twelve ways (see § 35). | |
| 490. Difference and unity: Zeal for sensual-desires has difference, renunciation has unity; … [and so on as in § 474 up to] … all defilements have difference, the arahant path has unity. | |
| 491. Penetration: He penetrates the actuality of suffering with the penetration consisting in full understanding. He penetrates the actuality of origin with the penetration consisting in abandoning. He penetrates the actuality of cessation with the penetration consisting in realization. He penetrates the actuality of the path with the penetration consisting in development. | |
| 492. Purity in seeing: At the moment of the stream-entry path seeing is purified. At the moment of the fruition of stream entry seeing is purified. At the moment of the once-return path … At the moment of the fruition of once-return … At the moment of the non-return path … At the moment of the fruition of non-return … at the moment of the arahant path … at the moment of the fruition of arahantship seeing is purified. | |
| 493. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing”. | |
| Section XLI. Choice | |
| 494. How is it that understanding due to what is recognized is knowledge as choice? | |
| 495. Materiality is recognized as impermanent, recognized as painful, recognized as not self; whatever is recognized, that he chooses, thus understanding due to what is recognized is knowledge as choice. Feeling is recognized as impermanent … Perception … Formations … Consciousness … Eye is recognized as impermanent … [and so on with the rest of the 201 ideas listed in § 5 up to] … Ageing-and-death is recognized as impermanent, recognized as painful, recognized as not self; whatever is recognized, that he chooses, thus understanding due to what is recognized is knowledge as choice. | |
| 496. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding due to what is recognized is knowledge as choice”. | |
| Section XLII. Fathoming | |
| 497. How is it that understanding due to what is touched is knowledge as fathoming? | |
| 498. He touches materiality as impermanent, touches it as painful, touches it as not self; whatever he touches, that he fathoms, thus understanding due to what is touched is knowledge as fathoming. He touches feeling … perception … formations … consciousness … | |
| He touches eye as impermanent, … [and so on with the rest of the 201 ideas listed in § 5 up to] … He touches ageing-and-death as impermanent, touches it as painful, touches it as not self; whatever he touches, that he fathoms, thus understanding due to what is touched is knowledge as fathoming. | |
| 499. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding due to what is touched is knowledge as fathoming”. | |
| Section XLIII. Abiding in Parts | |
| 500. How is it that understanding of combination is knowledge of abiding in [the reviewing of ideas as] parts? | |
| 501. There is what-is-felt conditioned by wrong view, there is what-is-felt conditioned by the quieting of wrong view. There is what-is-felt conditioned by right view, there is what-is-felt conditioned by the quieting of right view. | |
| There is what-is-felt conditioned by wrong thought … | |
| There is what-is-felt conditioned by wrong speaking … | |
| There is what-is-felt conditioned by wrong acting … | |
| There is what-is-felt conditioned by wrong living … | |
| There is what-is-felt conditioned by wrong effort … | |
| There is what-is-felt conditioned by wrong mindfulness … | |
| There is what-is-felt conditioned by wrong concentration … | |
| There is what-is-felt conditioned by wrong knowledge … | |
| There is what-is-felt conditioned by wrong deliverance, there is what-is-felt conditioned by the quieting of wrong deliverance. There is what-is-felt conditioned by right deliverance, there is what-is-felt conditioned by the quieting of right deliverance. | |
| 502. There is what-is-felt conditioned by zeal, there is what-is-felt conditioned by the quieting of zeal. | |
| There is what-is-felt conditioned by applied-thought, there is what-is-felt conditioned by the quieting of applied-thought. | |
| There is what-is-felt conditioned by perception, there is what-is-felt conditioned by the quieting of perception. | |
| There is what-is-felt conditioned by unquieted zeal and unquieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and unquieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and quieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and quieted applied-thought and quieted perception. | |
| 503. There is the vigour [needed] to attain the unattained [arahantship], and when that plane has been attained there is what-is-felt conditioned by that [fact]. | |
| 504. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of combination is knowledge of abiding in [the reviewing of ideas as] parts”. | |
| Section XLIV. Turning Away through Perception | |
| 505. How is it that understanding due to what is given predominance is knowledge of turning away through perception? | |
| 506. Understanding due to renunciation being given predominance turns away through perception from zeal for sensual-desires, thus understanding due to what is given predominance is knowledge of turning away through perception. Understanding due to non-ill-will … [and so on with the rest of the seven hindrances]. | |
| Understanding due to the first jhana being given predominance turns away through perception from the hindrances, thus understanding due to what is given predominance is knowledge of turning away … [and so on up to] … Understanding due to the arahant path being given predominance turns away through perception from all defilements, thus understanding due to what is given predominance is knowledge of turning away through perception. | |
| 507. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding due to what is given predominance is knowledge of turning away through perception”. | |
| Section XLV. Turning Away by Will | |
| 508. How is it that understanding of difference is knowledge of turning away by the will (heart)? | |
| 509. Zeal for sensual-desires is difference, renunciation is unity: when he wills the unity of renunciation, his cognizance turns away from zeal for sensual-desires, thus understanding of difference is knowledge of turning away by the will (heart). Ill-will … [and so on with the rest of the seven hindrances]. | |
| The hindrances are difference … [and so on up to] … All defilements are difference, the arahant path is unity: when he wills the unity of the arahant path, his cognizance turns away from all defilements, thus understanding of difference is knowledge of turning away by the will. | |
| 510. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of difference is knowledge of turning away by the will (heart)”. | |
| Section XLVI. Turning Away of Cognizance | |
| 511. How is it that understanding of establishing is knowledge of the turning away of cognizance? | |
| 512. One who abandons zeal for sensual-desires establishes cognizance by means of renunciation, thus understanding of establishing is knowledge of the turning away of cognizance. One who abandons ill-will … [and so on with the rest of the seven hindrances] . | |
| One who abandons the hindrances establishes cognizance by means of the first jhana, thus understanding of establishing is knowledge of turning away of cognizance … [and so on up to] … One who abandons all defilements establishes cognizance by means of the arahant path, thus understanding of establishing is knowledge of the turning away of cognizance. | |
| 513. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of establishing is knowledge of turning away of cognizance”. | |
| Section XLVII. Turning Away of Knowledge | |
| 514. How is it that understanding of voidness is knowledge of the turning away of knowledge? | |
| 515. When he knows and sees correctly that eye is void of self or what belongs to self or anything permanent or everlasting or eternal or not subject to change, then his knowledge turns away from misinterpretation of (insistence on) eye, thus understanding of voidness is knowledge of the turning away of knowledge. | |
| When he knows and sees correctly that ear … | |
| When he knows and sees correctly that nose … | |
| When he knows and sees correctly that tongue … | |
| When he knows and sees correctly that body … | |
| When he knows and sees correctly that mind is void of self or what belongs to self or anything permanent or everlasting or eternal or not subject to change, then his knowledge turns away from misinterpretation of (insistence on) mind, thus understanding of voidness is knowledge of the turning away of knowledge. | |
| 516. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of voidness is knowledge of the turning away of knowledge”. | |
| Section XLVIII. Turning Away by Liberation | |
| 517. How is it that understanding of relinquishment is knowledge of turning away by liberation? | |
| 518. He relinquishes zeal for sensual-desires by means of renunciation, thus understanding of relinquishment is knowledge of turning away by liberation. He relinquishes ill-will … [and so on with the rest of the seven hindrances]. | |
| He relinquishes the hindrances by means of the first jhana, thus understanding of relinquishment is knowledge of turning away by liberation … [and so on up to] … He relinquishes all defilements by means of the arahant path, thus understanding of relinquishment is knowledge of turning away by liberation. | |
| 519. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of relinquishment is knowledge of turning away by liberation”. | |
| Section XLIX. Turning Away in the Actualities | |
| 520. How is it that understanding of the meaning of suchness (trueness, reality) is knowledge of turning away in the actualities? | |
| 521. One who fully understands suffering's meaning of oppressing, meaning of being formed, meaning of burning up, meaning of changing, turns away: thus understanding of the meaning of suchness is knowledge of turning away in the actualities. | |
| One who abandons origin's meaning of accumulation, meaning of source, meaning of bondage, meaning of impeding, turns away: thus … | |
| One who realizes cessation's meaning of escape, meaning of seclusion, meaning of not being formed, meaning of deathlessness, turns away: thus … | |
| One who develops the path's meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance, turns away: thus understanding of the meaning of suchness is knowledge of turning away in the actualities. | |
| 522. There is turning away through perception, turning away by the will, turning away of cognizance, turning away of knowledge, and turning away by liberation. | |
| One who perceives turns away, thus it is turning away through perception. One who wills turns away, thus it is turning away by the will. One who cognizes turns away, thus it is turning away of cognizance. One who uses knowledge turns away, thus it is turning away of knowledge. One who relinquishes turns away, thus it is turning away by liberation. He turns away in the meaning of suchness, thus it is turning away in the actualities. | |
| Where there is turning away through perception, there there is turning away by the will: where there is turning away by the will, there there is turning away through perception. | |
| Where there is turning away through perception and turning away by the will, there there is turning away of cognizance: where there is turning away of cognizance, there there is turning away through perception and turning away by the will. | |
| Where there is turning away through perception and turning away by the will and turning away of cognizance, there there is turning away of knowledge: where there is turning away of knowledge, there there is turning away through perception and turning away by the will and turning away of cognizance. | |
| Where there is turning away through perception and turning away by the will and turning away by cognizance and turning away of knowledge, there there is turning away by liberation: where there is turning away by liberation, there there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge. | |
| Where there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge and turning away by liberation, there there is turning away in the actualities: where there is turning away in the actualities, there there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge and turning away by liberation. | |
| 523. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of suchness is knowledge of turning away in the actualities”. | |
| L. Supernormal Power (Success) | |
| 524. How is it that understanding of the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers)? | |
| 525. Here a bhikkhu develops the basis for success that possesses both concentration due to zeal and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to energy and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to cognizance and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to inquiry and volitional-formation to endeavour. | |
| 526. He completely develops and completely educates his cognizance in these four bases for success, and makes it malleable and wieldy. | |
| 527. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he mounts his body upon his cognizance, and he mounts his cognizance upon his body, he converts his cognizance to accord with his body and he converts his body to accord with his cognizance, he steadies his cognizance to accord with his body and he steadies his body to accord with his cognizance. Having converted his cognizance to accord with his body and converted his body to accord with his cognizance, having steadied his cognizance to accord with his body and steadied his body to accord with his cognizance, he dwells with easy perception and quick perception permeating his body. | |
| With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of success (supernormal power). He enjoys the various kinds of success (supernormal powers); having been one, he becomes many, having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through enclosures, through mountains, as though in open space; he dives in and out of the earth as though in water, he goes on unbroken water as though on earth; seated cross-legged he travels in space like a winged bird; with his hands he touches and strokes the moon and sun so mighty and powerful; he wields bodily mastery even as far as the Brahmā World. | |
| 528. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers)”. | |
| LI. Purification of the Ear Principle | |
| 529. How is it that understanding of fathoming sound signs in their difference and unity due to intervention of applied-thought is knowledge of purification of the ear principle? | |
| 530. Here a bhikkhu develops the basis for success … [and so on as in § 525]. | |
| 531. He completely develops … [and so on as in § 526]. | |
| 532. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he gives attention to the sound sign of far-off sounds and he gives attention to the sound sign of nearby sounds, he gives attention to the sound sign of gross sounds and he gives attention to the sound sign of subtle sounds and he gives attention to the sound sign of very soft sounds; he gives attention to the sound sign of sounds in the eastern direction and … in the western direction and … in the northern direction and … in the southern direction and … in the eastern intermediate direction and … in the western intermediate direction and … in the northern intermediate direction and … in the southern intermediate direction and he gives attention to the sound sign of sounds in the downward direction and he gives attention to the sound sign of sounds in the upward direction. | |
| With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of purification of the ear element, with the divine ear principle, which is purified and surpasses the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near. | |
| 533. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of fathoming sound signs in their difference and unity due to intervention of applied-thought is knowledge of purification of the ear principle”. | |
| LII. Penetration of Wills (Hearts) | |
| 534. How is it that understanding of fathoming behaviour of consciousness in its difference and unity by [observing] confidence [and non-confidence] in the [six] faculties [beginning with that of the eye] due to intervention by three types of cognizances is knowledge of penetration of wills (hearts)? | |
| 535. Here a bhikkhu develops the basis for success … [and so on as in § 525]. | |
| 536. He completely develops … [and so on as in § 526] … | |
| 537. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he understands [the intervention of the three types of cognizance] thus: “This materiality is originated by the joy faculty, this materiality is originated by the grief faculty, this materiality is originated by the equanimity faculty”. | |
| With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of penetration of wills (hearts). Penetrating with his heart the hearts of other beings, of other persons, he understands them thus: he understands greedy cognizance as greedy, ungreedy cognizance as ungreedy; he understands hating cognizance as hating, unhating cognizance as unhating; he understands deluded cognizance as deluded, undeluded cognizance as undeluded; he understands cramped cognizance as cramped, distracted cognizance as distracted; he understands exalted cognizance as exalted, he understands surpassed cognizance as surpassed, unsurpassed cognizance as unsurpassed; he understands concentrated cognizance as concentrated, unconcentrated cognizance as unconcentrated; he understands liberated cognizance as liberated, unliberated cognizance as unliberated [D i 79]. | |
| 538. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of fathoming behaviour of consciousness in its difference and unity by [observing] confidence [and non-confidence] in the [six] faculties [beginning with that of the eye] due to intervention of three types of cognizance is knowledge of penetration of wills (hearts)”. | |
| LIII. Recollection of Past Life | |
| 539. How is it that understanding of fathoming ideas conditionally-arisen through intervention of difference and unity [respectively] in [unprofitable and profitable] action is knowledge of recollection of past life? | |
| 540. Here a bhikkhu develops the basis for success … [and so on as in § 525]. | |
| 541. He completely develops … [and so on as in § 526]. | |
| 542. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he understands thus: “When this exists, that comes to be; with the arising of this, that arises. That is to say: with ignorance as condition there are formations; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition there are ageing and death, and sorrow and lamentation, pain, grief and despair; thus there is the arising of this whole mass of suffering”. | |
| With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of recollection of his past life; he recollects his manifold past life, that is to say: “One birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion; there I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I appeared here”; thus with its aspects and particulars he recollects his manifold past life [D i 81]. | |
| 543. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of fathoming ideas conditionally-arisen through intervention of difference and unity [respectively] in [unprofitable and profitable] action is knowledge of recollection of past life”. | |
| LIV. The Divine Eye | |
| 544. How is it that understanding of the meaning of seeing signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye? | |
| 545. Here a bhikkhu develops the basis for success … [and so on as in § 525]. | |
| 546. He completely develops … [and so on as in § 526]. | |
| 547. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he gives attention to the perception of light, he steadies the perception of day: “As the day is, so is the night; as the night is so is the day”. With his heart thus open and unenclosed he develops it accompanied by illumination. | |
| 548. With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of the passing away and realising of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and rearising, inferior and superior, fair and ugly, happy or unhappy in their destination; he understands beings as faring according to their actions: “These worthy beings, who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, acquirers of actions due to wrong views, have, on the break-up of the body, after death, rearisen in a state of deprivation, in an unhappy destination, in perdition, in hell; but these worthy beings, who are well conducted in body, speech and mind, not revilers of Noble Ones, right in their views, acquirers of actions due to right view, have, on the break-up of the body, after death, rearisen in a happy destination, in the heavenly world”; thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and rearising, inferior and superior, fair and ugly, happy or unhappy in their destination; he understands beings as faring according to their actions [D i 82]. | |
| 549. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of seeing signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye”. | |
| LV. Exhaustion of Cankers | |
| 550. How is it that understanding as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers? | |
| 551. Of what three faculties? | |
| Of the I-shall-come-to-know-the-unknown faculty, of the final-knowledge faculty, and of the final-knower faculty. | |
| 552. How many places does the I-shall-come-to-know-the-unknown faculty go to? How many places does the final-knowledge faculty go to? How many places does the final-knower faculty go to? | |
| The I-shall-come-to-know-the-unknown faculty goes to one place, to the stream-entry path. The final-knowledge faculty goes to six places, to the fruition of stream entry, to the once-return path, to the fruition of once-return, to the non-return path, to the fruition of non-return, and to the arahant path. The final-knower faculty goes to one place, to the fruition of arahantship. | |
| 553. At the moment of the stream-entry path the I-shall-come-to-know-the-unknown faculty is equipped with resolution by the faith faculty, equipped with exertion by the energy faculty, equipped with establishment by the mindfulness faculty, equipped with non-distraction by the concentration faculty, equipped with seeing by the understanding faculty, equipped with cognition by the mind faculty, equipped with delight by the joy faculty, equipped with the predominance of the occurring continuity by the life faculty. | |
| At the moment of the stream-entry path all ideas born [at that moment], except for cognizance originated materiality, are profitable, free from cankers, lead out, lead to dispersal, belong to the supramundane, have nibbana as their supporting-object. | |
| At the moment of the stream-entry path the I-shall-come-to-know-the-unknown faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its support equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and its equipment. | |
| 554. At the moment of the fruition of stream entry the final-knowledge faculty is equipped with resolution by the faith faculty, equipped with exertion by the energy faculty, equipped with establishment by the mindfulness faculty, equipped with non-distraction by the concentration faculty, equipped with seeing by the understanding faculty, equipped with cognition by the mind faculty, equipped with delight by the joy faculty, equipped with the predominance of the occurring continuity by the life faculty. | |
| At the moment of the fruition of stream entry all ideas born [at that moment] are all indeterminate; except for cognizance-originated materiality, they all are free from cankers, belong to the supramundane, have nibbana as their supporting object. | |
| At the moment of the fruition of stream entry the final-knowledge faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its support equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and equipment. | |
| 555. At the moment of the once-return path … | |
| 556. At the moment of the fruition of once-return … | |
| 557. At the moment of the non-return path … | |
| 558. At the moment of the fruition of once-return … | |
| 559. At the moment of the arahant path … | |
| The final-knowledge faculty is equipped with resolution by the faith faculty … [and so on as above] … equipped with the predominance of the occurring continuity by the life faculty. | |
| At the moment of the arahant path all ideas born [at that moment], except for cognizance-originated materiality, are profitable, free from cankers, lead out, lead to dispersal, belong to the supramundane, have nibbana as their supporting object. | |
| 560. At the moment of the fruition of arahantship the final-knower faculty is equipped with resolution by the faith faculty, … [and so on] … equipped with the predominance of the continuity by the life faculty. | |
| At the moment of fruition of arahantship all ideas born [at that moment] are indeterminate; except for cognizance originated materiality, they all are free from cankers, belong to the supramundane, have nibbana as their supporting object. | |
| At the moment of fruition of arahantship the final-knower faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its interdependent equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and its equipment. | |
| So these eight octads amount to sixty-four (aspects). | |
| 561. Cankers: What are these cankers? They are the canker of sensual desires, the canker of being, the canker of views, the canker of ignorance. | |
| 562. Where are these cankers exhausted? | |
| By the stream-entry path the canker of views is completely exhausted, the cankers of sensual-desires, being and ignorance, powerful enough to lead to states of deprivation are exhausted. These cankers are exhausted here. | |
| By the once-return path the gross canker of sensual-desires is exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here. | |
| By the non-return path the canker of sensual-desires is completely exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here. | |
| By the arahant path the canker of being and the canker of ignorance are completely exhausted. These cankers are exhausted here. | |
| 563. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers”. | |
| LVI–LIX. The Actualities | |
| 564. How is it that understanding of the meaning of full understanding is knowledge of suffering, that understanding of the meaning of abandoning is knowledge of origin, that understanding of the meaning of realizing is knowledge of cessation, that understanding of the meaning of developing is knowledge of the path? | |
| 565. Suffering has the meaning of oppressing, meaning of being formed, meaning of burning up, meaning of change, as its meaning of full understanding. Origin has the meaning of accumulating, meaning of source, meaning of bondage, meaning of impediment, as its meaning of abandoning. Cessation has the meaning of escape, meaning of seclusion, meaning of not being formed, meaning of deathlessness, as its meaning of realizing. The path has the meaning of outlet, meaning of cause, meaning of seeing, meaning of predominance, as its meaning of developing. | |
| 566. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of full understanding is knowledge of suffering, understanding of the meaning of abandoning is knowledge of origin, understanding of the meaning of realizing is knowledge of the meaning of cessation, understanding of the meaning of developing is knowledge of the path”. | |
| LX–LXIII. Knowledge of the Actualities | |
| 567. How is there knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering? | |
| 568. Knowledge in one who possesses the path is knowledge of suffering and it is knowledge of the origin of suffering and it is knowledge of the cessation of suffering and it is knowledge of the way leading to the cessation of suffering. | |
| Herein, what is knowledge of suffering? | |
| Any understanding, act-of-understanding, investigation, reinvestigation, investigation-of-ideas, noting, noticing, taking notice, learning, skill, cleverness, estimation, ratiocination, scrutiny, over-all-ness, good-sense, piloting, insight, full-awareness, spur, understanding, understanding as faculty, understanding as power, understanding as weapon, understanding as stronghold, understanding as light, understanding as illumination, understanding as lighting up, understanding as treasure, non-delusion, investigation of ideas, right view, that arises contingent upon suffering: this is called knowledge of suffering. | |
| Any understanding, … right view, that arises contingent upon the origin of suffering: … | |
| Any understanding, … right view, that arises contingent upon cessation of suffering: … | |
| Any understanding, … right view, that arises contingent upon the way leading to the cessation of suffering: this is called knowledge of the way leading to the cessation of suffering. | |
| 569. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering”. | |
| LXIV–LXVII. The Discriminations | |
| 570. How is there knowledge of discrimination of meaning, knowledge of discrimination of ideas, knowledge of discrimination of language, knowledge of discrimination of perspicuity? | |
| 571. The discrimination of meaning is knowledge of meanings, the discrimination of ideas is knowledge of ideas, the discrimination of language is knowledge of sorts of language, the discrimination of perspicuity is knowledge of sorts of perspicuity. | |
| Understanding of differences in meaning is knowledge of discrimination of meaning. Understanding of differences in idea is knowledge of discrimination of ideas. Understanding of differences in language is knowledge of discrimination of language. Understanding of differences in perspicuity is knowledge of discrimination of perspicuity. | |
| Understanding of definition of meanings is knowledge of discrimination of meaning … | |
| Understanding of noting meanings is knowledge of discrimination of meaning … | |
| Understanding of noticing meanings is knowledge of discrimination of meaning … | |
| Understanding of the categories of meanings is knowledge of discrimination of meaning … | |
| Understanding of the evocation of meanings is knowledge of discrimination of meaning … | |
| Understanding of the lighting up of meanings is knowledge of discrimination of meaning … | |
| Understanding of making meanings shine forth is knowledge of discrimination of meaning … | |
| Understanding of explaining meanings is knowledge of discrimination of meaning … | |
| Understanding of explaining perspicuity is discrimination of perspicuity. | |
| 572. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Knowledge of discrimination of meaning, knowledge of discrimination of ideas, knowledge of discrimination of language, knowledge of discrimination of perspicuity”. | |
| [Knowledge Not Shared By Disciples] | |
| LXVIII. Penetration of Others' Faculties | |
| 573. What is the Perfect One's knowledge of penetration of others' faculties? | |
| 574. Here the Perfect One (tathāgata) sees beings as with little dust on their eyes, as with much dust on their eyes, as with keen faculties, as with dull faculties, as of good parts, as of bad parts, as easy to instruct, as hard to instruct, and also some who see fear in the other world and in what is censurable, and also some who see no fear in the other world and in what is censurable. | |
| 575. With little dust on their eyes, with much dust on their eyes: | |
| A person with faith has little dust on his eyes; a person without faith has much dust on his eyes. An energetic person has little dust on his eyes; an idle person has much dust on his eyes. A person with established mindfulness has little dust on his eyes; a forgetful person has much dust on his eyes. A concentrated person has little dust on his eyes; an unconcentrated person has much dust on his eyes. A person with understanding has little dust on his eyes; a person without understanding has much dust on his eyes. | |
| 576. With keen faculties, with dull faculties: | |
| A person with faith has keen faculties; a person without faith has dull faculties … [and so on with rest of the five faculties]. | |
| 577. Of good parts, of bad parts: | |
| A person with faith is one of good parts; a person without faith is one of bad parts … | |
| 578. Easy to instruct, hard to instruct: | |
| A person with faith is easy to instruct; a person without faith is hard to instruct … | |
| 579. Also some who see fear in the other world and in what is censurable and also some who see no fear in the other world and in what is censurable: | |
| A person with faith sees fear in the other world and in what is censurable; a person without faith sees no fear in the other world and in what is censurable … a person without understanding sees no fear in the other world and in what is censurable. | |
| 580. World: | |
| World of aggregates, world of principles, world of bases, world of misfortune, world productive of misfortune, world of good fortune, world productive of good fortune. | |
| One world: All beings subsist by nutriment. | |
| Two worlds: Mentality and materiality. | |
| Three worlds: Three kinds of feeling. | |
| Four worlds: Four kinds of nutriment. | |
| Five worlds: Five aggregates as objects of clinging. | |
| Six worlds: Six internal bases. | |
| Seven worlds: Seven stations of consciousness. | |
| Eight worlds: Eight worldly ideas. | |
| Nine worlds: Nine abodes of beings. | |
| Ten worlds: Ten bases [excluding mind and ideas]. | |
| Twelve worlds: Twelve bases. | |
| Eighteen worlds: Eighteen principles. | |
| 581. What is censurable: | |
| All defilements are censurable, all misconduct … all volitional formations … all actions that lead to being are censurable. | |
| 582. So sharp perception of terror of the world as just described, for the censurable as just described, is established, as it were of a murderer with poised weapon. | |
| 583. He knows and sees and recognizes and penetrates these five faculties in these fifty aspects. | |
| This is the Perfect One's knowledge of penetration of others' faculties. | |
| LXIX. Biasses and Underlying Tendencies | |
| 584. What is the Perfect One's knowledge of beings' biasses and underlying tendencies? | |
| 585. Here the Perfect One knows beings' biasses, he knows their underlying tendencies, he knows their behaviour, he knows their resolutions, he knows beings as capable and incapable. | |
| 586. What is beings' bias? | |
| Beings are either supported by some such view of being or supported by some such view of non-being as this: “The world is eternal” or “The world is not eternal” or “The world is finite” or “The world is infinite” or “The soul and the body are the same” or “The soul is one, the body another” or “A Perfect One is after death” or “A Perfect One is not after death” or “A Perfect One both is and is not after death” or “A Perfect One neither is nor is not after death”. Or else, avoiding both these extremes, they either choose in conformity [with supramundane knowledge] with respect to ideas dependently arisen through specific conditionality or they acquire correct knowledge. | |
| He also knows them as pursuing sensual-desires thus: “This person gives importance to sensual desires, is biassed towards sensual desires, is resolute upon sensual desires”. He also knows them as pursuing renunciation thus: “This person gives importance to renunciation, is biassed towards renunciation, is resolute upon renunciation”. He also knows them as pursuing ill-will thus: “This person gives importance to ill-will, is biassed towards ill-will, is resolute upon ill-will”. He also knows them as pursuing non-ill-will thus: “This person gives importance to non-ill-will, is biassed towards non-ill-will, is resolute upon non-ill-will”. He also knows them as pursuing stiffness-and-torpor thus: “This person gives importance to stiffness-and-torpor, is biassed towards stiffness-and-torpor, is resolute upon stiffness-and-torpor”. He also knows them as pursuing perception of light thus: “This person gives importance to perception of light, is biassed towards perception of light, is resolute upon perception of light”. | |
| This is beings' bias. | |
| 587. What is beings' underlying tendency? | |
| There are seven underlying tendencies: Underlying tendency to greed for sensual-desire, underlying tendency to resistance, underlying tendency to conceit (pride), underlying tendency to [wrong] view, underlying tendency to uncertainty, underlying tendency to greed for being, underlying tendency to ignorance. | |
| Wherever in the world there is anything lovable and likable, there the underlying tendency to greed for sensual-desire underlies. Wherever in the world there is anything unlovable and unlikable, there the underlying tendency to resistance underlies. So upon these two ideas ignorance grows, and the conceit (pride), and [wrong] view and uncertainty may be regarded as coefficient with that. | |
| This is beings' underlying tendency. | |
| 588. What is beings' behaviour? | |
| Volitional-formation of merit, volitional-formation of demerit, and imperturbable volitional-formation—either with minor result or major result. | |
| This is beings' behaviour. | |
| 589. What is beings' resolution? | |
| There are beings resolute upon what is inferior, and there are beings resolute upon what is superior. Beings resolute upon what is inferior cultivate, frequent and welcome those resolute upon what is inferior. Beings resolute upon what is superior cultivate, frequent and welcome those resolute upon what is superior. Also in the past beings resolute upon what is inferior cultivated, frequented and welcomed those resolute upon what is inferior, and beings resolute upon what is superior cultivated, frequented and welcomed those resolute upon what is superior. Also in the future beings resolute upon what is inferior will cultivate, frequent and welcome those resolute upon what is inferior, and beings resolute upon what is superior will cultivate, frequent and welcome those resolute upon what is superior. | |
| This is beings' resolution. | |
| 590. What are incapable beings? | |
| Any beings that are possessed of obstruction by action, possessed of obstruction by defilement, possessed of obstruction by action-result, without faith, without zeal, without understanding, and incapable of lighting upon the certainty of rightness in profitable ideas—these are incapable beings. | |
| 591. What are capable beings? | |
| Any beings that are not possessed of obstruction by action, not possessed of obstruction by defilement, not possessed of obstruction by action-result, have faith, have zeal, have understanding, and are capable of alighting upon the certainty of rightness in profitable ideas—these are capable beings. | |
| This is the Perfect One's knowledge of beings' biasses and underlying tendencies. | |
| LXX. The Twin Metamorphosis (Marvel) | |
| 592. What is the Perfect One's knowledge of the Twin Metamorphosis (Marvel)? | |
| 593. Here the Perfect One performs the Twin Metamorphosis (Marvel), which is not shared by disciples. | |
| 594. He produces a mass of fire from the upper part of his body and a shower of water from the lower part of his body: he produces a mass of fire from the lower part of his body and a shower of water from the upper part of his body. | |
| He produces a mass of fire from the east side of his body and a shower of water from the west side of his body: he produces a mass of fire from the west side of his body and a shower of water from the east side of his body. | |
| … from the right eye … left eye … | |
| … from the left eye … right eye … | |
| … from the right ear … left ear … | |
| … from the right nostril … left nostril … | |
| … from the right shoulder … left shoulder … | |
| … from the right hand … left hand … | |
| … from the right flank … left flank … | |
| … from the right foot … left foot … | |
| … from each finger and toe … | |
| … each space between the fingers and toes … | |
| He produces a mass of fire from each hair and a shower of water from each hair: he produces a mass of fire from each hair's pore and a shower of water from each hair's pore. | |
| 595. Amid the six colours of blue and yellow and red and white and pink and transparent the Blessed One walks while his created image stands or sits or lies down, the Blessed One stands while his created image walks or sits or lies down, the Blessed One sits while his created image walks or stands or lies down, the Blessed One lies down while his created image walks or stands or sits, the created image walks while the Blessed One stands or sits or lies down, the created image stands while the Blessed One walks or sits or lies down, the created image sits while the Blessed One walks or stands or lies down, the created image lies down while the Blessed One walks or stands or sits. | |
| This is the Perfect One's knowledge of the Twin Metamorphosis (Marvel). | |
| LXXI. The Great Compassion | |
| 596. What is the Perfect One's knowledge of the attainment of the Great Compassion? | |
| 597. Upon the Enlightened Ones, the Blessed Ones, who see in many aspects, there descends the Great Compassion for beings. | |
| Upon the Enlightened Ones, the Blessed Ones, who see thus “Worldly life is burning” there descends the Great Compassion for beings. | |
| Upon the Enlightened Ones, the Blessed Ones, who see thus | |
| … “Worldly life drives on” … | |
| … “Worldly life moves on” … | |
| … “Worldly life is on the wrong road” … | |
| … “The world has no lastingness and is led on” … | |
| … “The world has no shelter and no protector” … | |
| … “The world has nothing of its own, it has to leave all and pass on” … | |
| … “The world is incomplete, insatiate, and the slave of craving” … | |
| … “Worldly life is without shelter” … | |
| … “Worldly life is without shield” … | |
| … “Worldly life is without refuge” … | |
| … “Worldly life is no refuge” … | |
| … “The world is agitated and uncalm” … | |
| … “Worldly life is wounded by darts, pierced by many darts; there is none other than myself to draw out the darts” … | |
| … “Worldly life is darkened by a shadow of unknowing, with a locked dungeon of defilement; there is none other but myself to show the light” … | |
| … “Worldly life goes in ignorance, it is blind, it is enclosed in an egg [of ignorance], is a tangled skein, a knotted ball [of thread], a matted web of tares, is not exempt from the round of rebirth in states of deprivation, unhappy destinations and perdition” … | |
| … “Worldly life is infected by the corruption of the poison of ignorance, is a mire of defilement” … | |
| … “Worldly life is a maze of greed, hate and delusion; there is none other than myself to unmake the maze” … | |
| … “Worldly life is involved in a web of craving” … | |
| … “Worldly life is enveloped in the net of craving” … | |
| … “Worldly life is carried away by the stream of craving” … | |
| … “Worldly life is fettered by the fetter of craving” … | |
| … “Worldly life is underlain by the underlying tendency to craving” … | |
| … “Worldly life is tormented by the torment of craving” … | |
| … “Worldly life is anguished with the anguish of craving” … | |
| … “Worldly life is involved in the web of views” … | |
| … “Worldly life is enveloped in the net of views” … | |
| … “Worldly life is carried away by the stream of views” … | |
| … “Worldly life is fettered by the fetter of views” … | |
| … “Worldly life is underlain by the underlying tendency to views” … | |
| … “Worldly life is tormented by the torment of views” … | |
| … “Worldly life is anguished with the anguish of views” … | |
| … “Worldly life is committed by birth” … | |
| … “Worldly life is underlain by ageing” … | |
| … “Worldly life is haunted by affliction” … | |
| … “Worldly life is struck down by death” … | |
| … “Worldly life is based on suffering” … | |
| … “Worldly life is caught up by craving” … | |
| … “Worldly life is hemmed in by the wall of ageing” … | |
| … “Worldly life is hemmed in by the snare of death” … | |
| … “Worldly life is bound by great bonds: by the bond of greed, by the bond of hate, by the bond of delusion, by the bond of conceit (pride), by the bond of views, by the bond of defilement, by the bond of misconduct. There is none other than myself to free it from the bonds” … | |
| … “Worldly life has entered a great crowded tunnel; there is none other than myself to show the wide open space” … | |
| … “Worldly life is impeded by a great impediment; there is none other than myself to sever its impediment” … | |
| … “Worldly life has fallen into a great chasm; there is none other than myself to lift it out of the chasm” … | |
| … “Worldly life has entered a great wilderness, there is none other than myself to get it across the wilderness” … | |
| … “Worldly life has entered upon a great roundabout; there is none other than myself to free it from the roundabout” … | |
| … “Worldly life is blocked up in a great ravine; there is none other than myself to lift it out of the ravine” … | |
| … “Worldly life founders in a great slough, there is none other than myself to lift it out of the slough” … | |
| … “Worldly life is vulnerable” … | |
| … “Worldly life is burning with the fire of greed, the fire of hate, the fire of delusion, the fires of birth, ageing and death, sorrow and lamentation, pain, grief and despair; there is none other than myself to extinguish the fires” … | |
| … “Worldly life, like one led off [to execution] is punished with never any shelter, like a malefactor whose sentence is carried out upon him” … | |
| … “Worldly life is bound together by vile things and is founded upon hurtfulness; there is none other than myself to free it” … | |
| … “Worldly life has no helper and has reached a state of utter wretchedness; there is none other than myself to shield it” … | |
| … “Worldly life is overwhelmed by suffering, and has long been oppressed by it” … | |
| … “Worldly life is ever hungry, ever thirsty” … | |
| … “Worldly life is blind and sightless” … | |
| … “Worldly life has lost its leader and has no guide” … | |
| … “Worldly life has got lost on the wrong way and missed the straight road; there is none other than myself to lead it to the noble way” … | |
| … “Worldly life has gone adrift on the great flood; there is none other than myself to rescue it from the flood” … | |
| … “Worldly life is obsessed by two kinds of views” … | |
| … “Worldly life goes wrong with three kinds of misconduct” … | |
| … “Worldly life is yoked by four yokes” … | |
| … “Worldly life is knotted with four knots” … | |
| … “Worldly life clings with four kinds of clinging” … | |
| … “Worldly life has embarked upon five destinations” … | |
| … “Worldly life is dyed with greed for the five dimensions of sensual-desire” … | |
| … “Worldly life is blocked by five hindrances” … | |
| … “Worldly life is disputed with six roots of dispute” … | |
| … “Worldly life is dyed with greed by six classes of craving” … | |
| … “Worldly life is obsessed by six kinds of view” … | |
| … “Worldly life is underlain by seven underlying tendencies” … | |
| … “Worldly life is fettered by seven fetters” … | |
| … “Worldly life is proud with seven conceits” … | |
| … “Worldly life is attended by eight worldly ideas” … | |
| … “Worldly life is fixed by eight wrongnesses” … | |
| … “Worldly life is corrupted by eight corruptions of man” … | |
| … “Worldly life is annoyed by the nine grounds for annoyance” … | |
| … “Worldly life is haughty by means of the ninefold conceit (pride)” … | |
| … “Worldly life is dyed with greed by means of the nine ideas rooted in craving” … | |
| … “Worldly life is defiled by the ten grounds for defilement” … | |
| … “Worldly life is annoyed by the ten grounds for annoyance” … | |
| … “Worldly life is possessed of the ten wrong courses of action” … | |
| … “Worldly life is fettered by ten fetters” … | |
| … “Worldly life is fixed in ten wrongnesses” … | |
| … “Worldly life is possessed of the ten-based wrong view” … | |
| … “Worldly life is possessed of the ten-based view assuming finiteness” … | |
| … “Worldly life is diversified by the one hundred and eight varieties of diversification by craving” … | |
| Upon the Enlightened Ones, the Blessed Ones, who see thus “Worldly life is obsessed by sixty-two classes of view”, there descends the Great Compassion for beings. | |
| Upon the Enlightened Ones, the Blessed Ones, who see thus “I have crossed over and the world has not crossed over, I am liberated and the world is not liberated; I am controlled and the world is uncontrolled; I am at peace and the world is not at peace; I am comforted and the world is comfortless; I am extinguished and the world is unextinguished; I, having crossed over, can bring across; I, being liberated, can liberate; I, being controlled, can teach control; I, being at peace, can pacify; I, being comforted, can comfort; I, being extinguished, can teach extinguishment”, there descends the Great Compassion. This is the Perfect One's knowledge of the attainment of the Great Compassion. | |
| LXXII–LXXIII. Omniscient and Unobstructed Knowledge | |
| 598. What is the Perfect One's omniscient knowledge? | |
| 599. It knows without exception all that is formed and unformed, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| All that is past it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| All that is future it knows, … | |
| All that is presently-arisen it knows, … | |
| Eye and visible objects: all that it knows, … | |
| Ear and sounds: all that it knows, … | |
| Nose and odours: all that it knows, … | |
| Tongue and flavours: all that it knows, … | |
| Body and tangible objects: all that it knows, … | |
| Mind and ideas: all that it knows, … | |
| 600. The extent of the meaning of impermanence, the meaning of pain, the meaning of not self: all that it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| The extent of materiality's meaning of impermanence, meaning of pain, meaning of not self: all that it knows, … [and so on with the rest of the 201 ideas listed in § 5 up to] … The extent of ageing-and-death's meaning of impermanence, meaning of pain, meaning of not self: all that it knows, … | |
| 601. The extent of the meaning of direct knowledge in direct knowledge: all that it knows, … | |
| The extent of the meaning of full understanding in full understanding: all that it knows, … | |
| The extent of the meaning of abandoning in abandoning: all that it knows, … | |
| The extent of the meaning of developing in developing: all that it knows, … | |
| The extent of the meaning of realizing in realizing: all that it knows, … | |
| The extent of the meaning of aggregate in the aggregates: all that it knows, … | |
| The extent of the meaning of principle in the principles: all that it knows, … | |
| The extent of the meaning of base in the bases: all that it knows, … | |
| The extent of the meaning of formed in what is formed: all that it knows, … | |
| The extent of the meaning of unformed in the unformed: all that it knows, … | |
| 602. To the extent that ideas are profitable: all that it knows, … | |
| To the extent that ideas are unprofitable: … | |
| To the extent that ideas are indeterminate: … | |
| To the extent that ideas are of the sensual-desire sphere: … | |
| To the extent that ideas are of the material sphere: … | |
| To the extent that ideas are of the immaterial sphere: … | |
| To the extent that ideas are unincluded: all that it knows, … | |
| 603. To the extent of the meaning of suffering in suffering: all that it knows, … | |
| To the extent of the meaning of origin in origin: … | |
| To the extent of the meaning of cessation in cessation: … | |
| To the extent of the meaning of path in the path: all that it knows, … | |
| 604. To the extent of the meaning of discrimination of meaning in the discrimination of meaning: all that it knows, … | |
| To the extent of the meaning of discrimination of ideas in the discrimination of ideas: all that it knows, … | |
| To the extent of the meaning of discrimination of language in the discrimination of language: all that it knows, … | |
| To the extent of the meaning of discrimination of perspicuity in the discrimination of perspicuity: all that it knows, … | |
| 605. To the extent of knowledge of penetration of others' faculties: all that it knows, … | |
| To the extent of knowledge of beings' biasses and underlying tendencies: all that it knows, … | |
| To the extent of knowledge of the Twin Metamorphosis: all that it knows, … | |
| To the extent of knowledge of the attainment of the Great Compassion: all that it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| 606. To the extent of what is seen, heard, sensed, cognized, encountered, sought, considered by the mind, in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, with its princes and men: all that it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| 607. Here in this world is naught unseen by him, | |
| Naught uncognized, and naught unknowable; | |
| He has experienced all that can be known: | |
| Therefore the Perfect One is called All-seer. | |
| 608. All-seer. In what sense All-seer? | |
| There are fourteen kinds of an Enlightened One's knowledge: | |
| Knowledge of suffering is an Enlightened One's knowledge. | |
| Knowledge of the origin of suffering … | |
| Knowledge of the cessation of suffering … | |
| Knowledge of the way leading to the cessation of suffering … | |
| Knowledge of the discrimination of meanings … | |
| Knowledge of the discrimination of ideas … | |
| Knowledge of the discrimination of language … | |
| Knowledge of the discrimination of perspicuity … | |
| Knowledge of the penetration of others' faculties … | |
| Knowledge of beings' biasses and underlying tendencies … | |
| Knowledge of the Twin Metamorphosis … | |
| Knowledge of the attainment of the Great Compassion … | |
| Omniscient knowledge is an Enlightened One's knowledge. | |
| Unobstructed knowledge is an Enlightened One's knowledge. | |
| These are the fourteen kinds of an Enlightened One's knowledge. Of these fourteen kinds of an Enlightened One's knowledge, eight are shared by disciples and six are not shared by disciples. | |
| 609. To the extent of the meaning of suffering in suffering all is known, there is no meaning of suffering unknown, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| To the extent of the meaning of suffering in suffering all is seen, all is recognized, all is realized, all is sounded by understanding, there is no meaning of suffering unsounded by understanding, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| To the extent of the meaning of origin in origin … [and so on with each of the rest of the four actualities.] | |
| 610. To the extent of the meaning of discrimination-of-meanings in the discrimination-of-meanings … [and so on with the rest of the four discriminations up to] … | |
| To the extent of the meaning of discrimination-of-perspicuity in the discrimination-of-perspicuity all is known, there is no meaning of discrimination-of-perspicuity unknown, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| To the extent of the meaning of discrimination of perspicuity in the discrimination-of-perspicuity all is seen, all is recognized, all is realized, all is sounded by understanding, there is no meaning of discrimination-of-perspicuity unsounded by understanding, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| 611. To the extent of knowledge of others' faculties … | |
| To the extent of knowledge of beings' biasses and underlying tendencies … | |
| To the extent of knowledge of the Twin Metamorphosis … | |
| To the extent of knowledge of the attainment of the Great Compassion … | |
| To the extent of what is seen, heard, sensed, cognized, encountered, sought, considered by the mind, in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, with its princes and men, all is known, all is seen, … omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge. | |
| 612. Here in this world is naught unseen by him, | |
| Naught uncognized, and naught unknowable; | |
| He has experienced all that can be known: | |
| Therefore the Perfect One is called All-seer. | |
| End of Treatise on Knowledge |
Paṭisambhidāmagga |
The Path of Discrimination |
1 Mahāvagga |
great chapter |
1.2. Diṭṭhikathā |
1.2. Treatise on Views |
| Summary | |
Kā diṭṭhi, kati diṭṭhiṭṭhānāni, kati diṭṭhipariyuṭṭhānāni, kati diṭṭhiyo, kati diṭṭhābhinivesā, katamo diṭṭhiṭṭhānasamugghātoti? |
1. What is view? How many kinds of standpoints for views are there? How many kinds of obsession by views are there? How many kinds of views are there? How many kinds of misinterpretation by views are there? What is the eradication of standpoints for views? |
Kā diṭṭhīti abhinivesaparāmāso diṭṭhi. |
What is view? Misapprehending by misinterpreting is view. |
Kati diṭṭhiṭṭhānānīti aṭṭha diṭṭhiṭṭhānāni. |
How many kinds of standpoints for views are there? There are eight kinds of standpoints for views. |
Kati diṭṭhipariyuṭṭhānānīti aṭṭhārasa diṭṭhipariyuṭṭhānāni. |
How many kinds of obsession by views are there? There are eighteen kinds of obsession by views. |
Kati diṭṭhiyoti soḷasa diṭṭhiyo. |
How many kinds of views are there? There are sixteen kinds of views. |
Kati diṭṭhābhinivesāti tīṇi sataṁ diṭṭhābhinivesā. |
How many kinds of misinterpretation by views are there? There are three hundred kinds of misinterpretation by views. |
Katamo diṭṭhiṭṭhānasamugghātoti sotāpattimaggo diṭṭhiṭṭhānasamugghāto. |
What is the abolition of standpoints for views? The stream-entry path is the abolition of standpoints for views. |
| Section I | |
Kathaṁ abhinivesaparāmāso diṭṭhi? |
2. How is it that misapprehension by misinterpretation is view? |
Rūpaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. |
Misapprehending by misinterpreting materiality thus “This is mine, this is I, this is my self” is view. |
Vedanaṁ etaṁ mama …pe… saññaṁ etaṁ mama …pe… saṅkhāre etaṁ mama …pe… viññāṇaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Cakkhuṁ etaṁ mama … sotaṁ etaṁ mama … ghānaṁ etaṁ mama … jivhaṁ etaṁ mama … kāyaṁ etaṁ mama … manaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Rūpe etaṁ mama … sadde etaṁ mama … gandhe etaṁ mama … rase etaṁ mama … phoṭṭhabbe etaṁ mama … dhamme etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Cakkhuviññāṇaṁ etaṁ mama … sotaviññāṇaṁ etaṁ mama … ghānaviññāṇaṁ etaṁ mama … jivhāviññāṇaṁ etaṁ mama … kāyaviññāṇaṁ etaṁ mama … manoviññāṇaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Cakkhusamphassaṁ etaṁ mama … sotasamphassaṁ etaṁ mama … ghānasamphassaṁ etaṁ mama … jivhāsamphassaṁ etaṁ mama … kāyasamphassaṁ etaṁ mama … manosamphassaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Cakkhusamphassajaṁ vedanaṁ … sotasamphassajaṁ vedanaṁ … ghānasamphassajaṁ vedanaṁ … jivhāsamphassajaṁ vedanaṁ … kāyasamphassajaṁ vedanaṁ … manosamphassajaṁ vedanaṁ etaṁ mama, esohamasmi, |
Misapprehending by misinterpreting feeling thus “This is mine, this is I, this is my self” is view. |
| Misapprehending by misinterpreting perception … | |
eso me attāti—abhinivesaparāmāso diṭṭhi. |
[and so on with 198 of the 201 ideas listed in Tr. I § 5, excluding the last three (supramundane) faculties, up to] …. |
| Misapprehending by misinterpreting ageing-and-death thus “This is mine, this is I, this is my self” is view. | |
Rūpasaññaṁ etaṁ mama … saddasaññaṁ etaṁ mama … gandhasaññaṁ etaṁ mama … rasasaññaṁ etaṁ mama … phoṭṭhabbasaññaṁ etaṁ mama … dhammasaññaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Rūpasañcetanaṁ etaṁ mama … saddasañcetanaṁ etaṁ mama … gandhasañcetanaṁ etaṁ mama … rasasañcetanaṁ etaṁ mama … phoṭṭhabbasañcetanaṁ etaṁ mama … dhammasañcetanaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Rūpataṇhaṁ etaṁ mama … saddataṇhaṁ etaṁ mama … gandhataṇhaṁ etaṁ mama … rasataṇhaṁ etaṁ mama … phoṭṭhabbataṇhaṁ etaṁ mama … dhammataṇhaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Rūpavitakkaṁ etaṁ mama … saddavitakkaṁ etaṁ mama … gandhavitakkaṁ etaṁ mama … rasavitakkaṁ etaṁ mama … phoṭṭhabbavitakkaṁ etaṁ mama … dhammavitakkaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Rūpavicāraṁ etaṁ mama … saddavicāraṁ etaṁ mama … gandhavicāraṁ etaṁ mama … rasavicāraṁ etaṁ mama … phoṭṭhabbavicāraṁ etaṁ mama … dhammavicāraṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. |
That is how misapprehension by misinterpretation is view. |
Pathavīdhātuṁ etaṁ mama … āpodhātuṁ etaṁ mama … tejodhātuṁ etaṁ mama … vāyodhātuṁ etaṁ mama … ākāsadhātuṁ etaṁ mama … viññāṇadhātuṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Pathavīkasiṇaṁ etaṁ mama … āpokasiṇaṁ … tejokasiṇaṁ … vāyokasiṇaṁ … nīlakasiṇaṁ … pītakasiṇaṁ … lohitakasiṇaṁ … odātakasiṇaṁ … ākāsakasiṇaṁ … viññāṇakasiṇaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. |
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Kesaṁ etaṁ mama … lomaṁ etaṁ mama … nakhaṁ etaṁ mama … dantaṁ etaṁ mama … tacaṁ etaṁ mama … maṁsaṁ etaṁ mama … nhāruṁ etaṁ mama … aṭṭhiṁ etaṁ mama … aṭṭhimiñjaṁ etaṁ mama … vakkaṁ etaṁ mama … hadayaṁ etaṁ mama … yakanaṁ etaṁ mama … kilomakaṁ etaṁ mama … pihakaṁ etaṁ mama … papphāsaṁ etaṁ mama … antaṁ etaṁ mama … antaguṇaṁ etaṁ mama … udariyaṁ etaṁ mama … karīsaṁ etaṁ mama … pittaṁ etaṁ mama … semhaṁ etaṁ mama … pubbaṁ etaṁ mama … lohitaṁ etaṁ mama … sedaṁ etaṁ mama … medaṁ etaṁ mama … assuṁ etaṁ mama … vasaṁ etaṁ mama … kheḷaṁ etaṁ mama … siṅghāṇikaṁ etaṁ mama … lasikaṁ etaṁ mama … muttaṁ etaṁ mama … matthaluṅgaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. |
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Cakkhāyatanaṁ etaṁ mama … rūpāyatanaṁ etaṁ mama … sotāyatanaṁ etaṁ mama … saddāyatanaṁ etaṁ mama … ghānāyatanaṁ etaṁ mama … gandhāyatanaṁ etaṁ mama … jivhāyatanaṁ etaṁ mama … rasāyatanaṁ etaṁ mama … kāyāyatanaṁ etaṁ mama … phoṭṭhabbāyatanaṁ etaṁ mama … manāyatanaṁ etaṁ mama … dhammāyatanaṁ etaṁ mama. |
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Cakkhudhātuṁ etaṁ mama … rūpadhātuṁ etaṁ mama … cakkhuviññāṇadhātuṁ etaṁ mama … sotadhātuṁ etaṁ mama … saddadhātuṁ etaṁ mama … sotaviññāṇadhātuṁ etaṁ mama … ghānadhātuṁ etaṁ mama … gandhadhātuṁ etaṁ mama … ghānaviññāṇadhātuṁ etaṁ mama … jivhādhātuṁ etaṁ mama … rasadhātuṁ etaṁ mama … jivhāviññāṇadhātuṁ etaṁ mama … kāyadhātuṁ etaṁ mama … phoṭṭhabbadhātuṁ etaṁ mama … kāyaviññāṇadhātuṁ etaṁ mama … manodhātuṁ etaṁ mama … dhammadhātuṁ etaṁ mama … manoviññāṇadhātuṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. |
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Cakkhundriyaṁ etaṁ mama … sotindriyaṁ etaṁ mama … ghānindriyaṁ etaṁ mama … jivhindriyaṁ etaṁ mama … kāyindriyaṁ etaṁ mama … manindriyaṁ etaṁ mama … jīvitindriyaṁ etaṁ mama … itthindriyaṁ etaṁ mama … purisindriyaṁ etaṁ mama … sukhindriyaṁ etaṁ mama … dukkhindriyaṁ etaṁ mama … somanassindriyaṁ etaṁ mama … domanassindriyaṁ etaṁ mama … upekkhindriyaṁ etaṁ mama … saddhindriyaṁ etaṁ mama … vīriyindriyaṁ etaṁ mama … satindriyaṁ etaṁ mama … samādhindriyaṁ etaṁ mama … paññindriyaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. |
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Kāmadhātuṁ etaṁ mama … rūpadhātuṁ etaṁ mama … arūpadhātuṁ etaṁ mama … kāmabhavaṁ etaṁ mama … rūpabhavaṁ etaṁ mama … arūpabhavaṁ etaṁ mama … saññābhavaṁ etaṁ mama … asaññābhavaṁ etaṁ mama … nevasaññānāsaññābhavaṁ etaṁ mama … ekavokārabhavaṁ etaṁ mama … catuvokārabhavaṁ etaṁ mama … pañcavokārabhavaṁ etaṁ mama … paṭhamajjhānaṁ etaṁ mama … dutiyajjhānaṁ etaṁ mama … tatiyajjhānaṁ etaṁ mama … catutthajjhānaṁ etaṁ mama … mettaṁ cetovimuttiṁ etaṁ mama … karuṇaṁ cetovimuttiṁ etaṁ mama … muditaṁ cetovimuttiṁ etaṁ mama … upekkhaṁ cetovimuttiṁ etaṁ mama … ākāsānañcāyatanasamāpattiṁ etaṁ mama … viññāṇañcāyatanasamāpattiṁ etaṁ mama … ākiñcaññāyatanasamāpattiṁ etaṁ mama … nevasaññānāsaññāyatanasamāpattiṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. |
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Avijjaṁ etaṁ mama … saṅkhāre etaṁ mama … viññāṇaṁ etaṁ mama … nāmarūpaṁ etaṁ mama … saḷāyatanaṁ etaṁ mama … phassaṁ etaṁ mama … vedanaṁ etaṁ mama … taṇhaṁ etaṁ mama … upādānaṁ etaṁ mama … bhavaṁ etaṁ mama … jātiṁ etaṁ mama … jarāmaraṇaṁ etaṁ mama, esohamasmi, eso me attāti—abhinivesaparāmāso diṭṭhi. Evaṁ abhinivesaparāmāso diṭṭhi. |
| Section II | |
Katamāni aṭṭha diṭṭhiṭṭhānāni? |
3. What are the eight kinds of standpoints for views? |
Khandhāpi diṭṭhiṭṭhānaṁ, avijjāpi diṭṭhiṭṭhānaṁ, phassopi diṭṭhiṭṭhānaṁ, saññāpi diṭṭhiṭṭhānaṁ, vitakkopi diṭṭhiṭṭhānaṁ, ayoniso manasikāropi diṭṭhiṭṭhānaṁ, pāpamittopi diṭṭhiṭṭhānaṁ, paratoghosopi diṭṭhiṭṭhānaṁ. |
The aggregates are a standpoint for views, ignorance is a standpoint for views, contact …, perception …, applied-thought …, careless attention …, a bad friend …, indoctrination by another is a standpoint for views. |
Khandhā hetu khandhā paccayo diṭṭhiṭṭhānaṁ upādāya samuṭṭhānaṭṭhena—evaṁ khandhāpi diṭṭhiṭṭhānaṁ. |
4. The aggregates are a cause, the aggregates are a condition, in the sense of origination, for the arising of views, thus the aggregates are a standpoint for views. Ignorance … Contact … Perception … Applied-thought … Careless attention … A bad friend … Indoctrination by another is a cause, indoctrination by another is a condition, in the sense of origination, for the arising of views, thus indoctrination by another is a standpoint for views. |
Avijjā hetu avijjā paccayo diṭṭhiṭṭhānaṁ upādāya samuṭṭhānaṭṭhena—evaṁ avijjāpi diṭṭhiṭṭhānaṁ. |
These are the eight kinds of standpoints for views. |
Phasso hetu phasso paccayo diṭṭhiṭṭhānaṁ upādāya samuṭṭhānaṭṭhena—evaṁ phassopi diṭṭhiṭṭhānaṁ. |
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Saññā hetu saññā paccayo diṭṭhiṭṭhānaṁ upādāya samuṭṭhānaṭṭhena—evaṁ saññāpi diṭṭhiṭṭhānaṁ. |
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Vitakko hetu vitakko paccayo diṭṭhiṭṭhānaṁ upādāya, samuṭṭhānaṭṭhena—evaṁ vitakkopi diṭṭhiṭṭhānaṁ. |
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Ayoniso manasikāro hetu ayoniso manasikāro paccayo diṭṭhiṭṭhānaṁ upādāya samuṭṭhānaṭṭhena—evaṁ ayoniso manasikāropi diṭṭhiṭṭhānaṁ. |
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Pāpamitto hetu pāpamitto paccayo diṭṭhiṭṭhānaṁ upādāya, samuṭṭhānaṭṭhena—evaṁ pāpamittopi diṭṭhiṭṭhānaṁ. |
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Paratoghoso hetu paratoghoso paccayo diṭṭhiṭṭhānaṁ upādāya samuṭṭhānaṭṭhena—evaṁ paratoghosopi diṭṭhiṭṭhānaṁ. Imāni aṭṭha diṭṭhiṭṭhānāni. |
| Section III | |
Katamāni aṭṭhārasa diṭṭhipariyuṭṭhānāni? |
5. What are the eighteen kinds of obsession by views? |
Yā diṭṭhi diṭṭhigataṁ, diṭṭhigahanaṁ, diṭṭhikantāraṁ, diṭṭhivisūkaṁ, diṭṭhivipphanditaṁ, diṭṭhisaññojanaṁ, diṭṭhisallaṁ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṁ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho, diṭṭhigantho, diṭṭhupādānaṁ, diṭṭhābhiniveso, diṭṭhiparāmāso— |
Any view that is a recourse to views, thicket of views, wilderness of views, clash of views, travesty of views, fetter of views, dart of views, constraint of views, impediment of views, thong of views, pitfall of views, underlying-tendency to views, burning (torment) of views, fever (anguish) of views, knot of views, clinging of views, misinterpretation by views, misapprehension through views. |
imāni aṭṭhārasa diṭṭhipariyuṭṭhānāni. |
These are the eighteen kinds of obsession by views. |
| Section IV | |
Katamā soḷasa diṭṭhiyo? |
6. What are the sixteen kinds of views? They are: |
Assādadiṭṭhi, |
(hedonistic) gratification views, |
attānudiṭṭhi, |
views about self, |
micchādiṭṭhi, |
wrong view, |
sakkāyadiṭṭhi, |
views about individuality, |
sakkāyavatthukā sassatadiṭṭhi, |
views of eternity based on individuality, |
sakkāyavatthukā ucchedadiṭṭhi, |
views of annihilation based on individuality, |
antaggāhikā diṭṭhi, |
views assuming finiteness, |
pubbantānudiṭṭhi, |
views about past finiteness, |
aparantānudiṭṭhi, |
views about future finiteness, |
saññojanikā diṭṭhi, |
views that fetter [to harm], |
ahanti mānavinibandhā diṭṭhi, |
views that shackle with the conceit “I”, |
mamanti mānavinibandhā diṭṭhi, |
views that shackle with the conceit “mine”, |
attavādapaṭisaṁyuttā diṭṭhi, |
views associated with self-theories, |
lokavādapaṭisaṁyuttā diṭṭhi, |
views associated with world-theories, |
bhavadiṭṭhi, |
view of being [as eternity], |
vibhavadiṭṭhi— |
view of non-being [as annihilation], |
imā soḷasa diṭṭhiyo. |
These are the sixteen kinds of views. |
| Section V | |
Katame tīṇi sataṁ diṭṭhābhinivesā? |
7. In how many aspects is there misinterpretation through gratification views? |
Assādadiṭṭhiyā katihākārehi abhiniveso hoti? |
In how many aspects is there misinterpretation through views about self? |
Attānudiṭṭhiyā katihākārehi abhiniveso hoti? |
… through wrong view? |
Micchādiṭṭhiyā katihākārehi abhiniveso hoti? |
… through views about individuality? |
Sakkāyadiṭṭhiyā katihākārehi abhiniveso hoti? |
… through views of eternity based on individuality? |
Sakkāyavatthukāya sassatadiṭṭhiyā katihākārehi abhiniveso hoti? |
… through views of annihilation based on individuality? |
Sakkāyavatthukāya ucchedadiṭṭhiyā katihākārehi abhiniveso hoti? |
… through views assuming finiteness? |
Antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? |
… through views about past finiteness? |
Pubbantānudiṭṭhiyā katihākārehi abhiniveso hoti? |
… through views about future finiteness? |
Aparantānudiṭṭhiyā katihākārehi abhiniveso hoti? |
… through views that fetter [to harm]? |
Saññojanikāya diṭṭhiyā katihākārehi abhiniveso hoti? |
… through views that shackle with the conceit “I”? |
Ahanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? |
… through views that shackle with the conceit “mine”? |
Mamanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? |
… through views associated with the self theories? |
Attavādapaṭisaṁyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? |
… through views associated with world theories? |
Lokavādapaṭisaṁyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? |
… through views about [eternal] being? |
Bhavadiṭṭhiyā katihākārehi abhiniveso hoti? |
In how many aspects is there misinterpretation through views about non-being? |
Vibhavadiṭṭhiyā katihākārehi abhiniveso hoti? |
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Assādadiṭṭhiyā pañcatiṁsāya ākārehi abhiniveso hoti. |
There is misinterpretation through gratification views in 35 aspects. |
Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. |
There is misinterpretation through views about self in 20 aspects. |
Micchādiṭṭhiyā dasahākārehi abhiniveso hoti. |
… through wrong view in 10 aspects, |
Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. |
… through views about individuality in 20 aspects. |
Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso hoti. |
… through views of eternity based on individuality in 15 aspects. |
Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso hoti. |
… through views of annihilation based on individuality in 5 aspects. |
Antaggāhikāya diṭṭhiyā paññāsāya ākārehi abhiniveso hoti. |
… through views assuming finiteness in 50 aspects. |
Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. |
… through views about past finiteness in 18 aspects. |
Aparantānudiṭṭhiyā catucattālīsāya ākārehi abhiniveso hoti. |
… through views about future finiteness in 44 aspects. |
Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. |
… through views that fetter in 18 aspects. |
Ahanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. |
… through views that shackle with the conceit “I” in 18 aspects. |
Mamanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. |
… through views that shackle with the conceit “mine” in 18 aspects. |
Attavādapaṭisaṁyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. |
… through views associated with self-theories in 20 aspects. |
Lokavādapaṭisaṁyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso hoti. |
… through views associated with world-theories in 8 aspects. |
Bhavadiṭṭhiyā ekena ākārena abhiniveso hoti. |
… through views about being in 1 aspect. |
Vibhavadiṭṭhiyā ekena ākārena abhiniveso hoti. |
There is misinterpretation through views about non-being in 1 aspect. |
1.2.1. Assādadiṭṭhiniddesa |
(i) |
Assādadiṭṭhiyā katamehi pañcatiṁsāya ākārehi abhiniveso hoti? Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādoti—abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo—ayaṁ vuccati assādadiṭṭhi. |
8. In what 35 aspects is there misinterpretation through (hedonistic) gratification views? |
Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṁ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo, so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo—ayaṁ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṁ dānaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Taṁ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi. |
(1) “Any pleasure and joy that arises dependent on materiality is the gratification in the case of materiality”, and any misapprehension and misinterpretation [of that gratification] is the view. The view is not the gratification, and the gratification is not the view; the view is one and the gratification is another; the view and the gratification [together] are called the (hedonistic) gratification view. |
Micchādiṭṭhikassa purisapuggalassa dveva gatiyo—nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ, yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṁ vā kosātakībījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yaṁ ceva pathavirasaṁ upādiyati, yañca āporasaṁ upādiyati, sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati. Taṁ kissa hetu? Bījaṁ hissa pāpikaṁ. Evamevaṁ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ, yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi. |
9. The (hedonistic) gratification view is a wrong view; wrong view is mistaken view. A person possessed of that mistaken view is mistaken in his view. A person mistaken in his view should not be cultivated, frequented, or honoured. Why not? Because his view contaminates. |
Micchādiṭṭhi diṭṭhigataṁ, diṭṭhigahanaṁ, diṭṭhikantāraṁ, diṭṭhivisūkaṁ, diṭṭhivipphanditaṁ, diṭṭhisaññojanaṁ, diṭṭhisallaṁ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṁ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho, diṭṭhigantho, diṭṭhupādānaṁ, diṭṭhābhiniveso, diṭṭhiparāmāso—imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo. |
10. Any greed for the view is not the view, and the view is not the greed; the view is one, and the greed another; the view and the greed [together] are called greed for views. A person possessed of that view and that greed is a person inflamed by [greed for] views. A gift given to a person inflamed by [greed for] views does not bear great fruit or great benefits. Why not? Because his view contaminates. |
Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. |
11. The (hedonistic) gratification view is a wrong view; a person with wrong view has two destinations, namely, hell or the animal generation. When a person has wrong view, his bodily actions and his verbal actions and his mental actions performed and completed according to that view, and any volition and aspiration and desire and action-formation of his are all ideas that lead to the unwanted, to the undesired, to the unwelcome, to harm, and to suffering. Why so? Because his view contaminates. |
Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso—imāni saññojanāni ceva diṭṭhiyo ca. |
12. Just as when a nimba seed or a kosataki seed or a bitter-gourd seed is placed in damp soil and any solid humus or liquid humus taken up by it, all of it leads to bitterness, to sharpness, to unsatisfactoriness—Why so? Because the seed contaminates—, so too, a person with wrong view has two destinations; … [repeat as above] … Why so? because his view contaminates. |
Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṁ, paṭighasaññojanaṁ, mānasaññojanaṁ, vicikicchāsaññojanaṁ, bhavarāgasaññojanaṁ, issāsaññojanaṁ, macchariyasaññojanaṁ, anunayasaññojanaṁ, avijjāsaññojanaṁ—imāni saññojanāni, na ca diṭṭhiyo. |
13. The (hedonistic) gratification view is wrong view. Wrong view is a recourse to views, thicket of views, … [repeat § 5] … misapprehension by views. |
Yaṁ vedanaṁ paṭicca …pe… yaṁ saññaṁ paṭicca …pe… yaṁ saṅkhāre paṭicca …pe… yaṁ viññāṇaṁ paṭicca … yaṁ cakkhuṁ paṭicca … yaṁ sotaṁ paṭicca … yaṁ ghānaṁ paṭicca … yaṁ jivhaṁ paṭicca … yaṁ kāyaṁ paṭicca … yaṁ manaṁ paṭicca … yaṁ rūpe paṭicca … yaṁ sadde paṭicca … yaṁ gandhe paṭicca … yaṁ rase paṭicca … yaṁ phoṭṭhabbe paṭicca … yaṁ dhamme paṭicca … yaṁ cakkhuviññāṇaṁ paṭicca … yaṁ sotaviññāṇaṁ paṭicca … yaṁ ghānaviññāṇaṁ paṭicca … yaṁ jivhāviññāṇaṁ paṭicca … yaṁ kāyaviññāṇaṁ paṭicca … yaṁ manoviññāṇaṁ paṭicca … yaṁ cakkhusamphassaṁ paṭicca … yaṁ sotasamphassaṁ paṭicca … yaṁ ghānasamphassaṁ paṭicca … yaṁ jivhāsamphassaṁ paṭicca … yaṁ kāyasamphassaṁ paṭicca … yaṁ manosamphassaṁ paṭicca … yaṁ cakkhusamphassajaṁ vedanaṁ paṭicca … yaṁ sotasamphassajaṁ vedanaṁ paṭicca … yaṁ ghānasamphassajaṁ vedanaṁ paṭicca … yaṁ jivhāsamphassajaṁ vedanaṁ paṭicca … yaṁ kāyasamphassajaṁ vedanaṁ paṭicca … yaṁ manosamphassajaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ manosamphassajāya vedanāya assādoti—abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo—ayaṁ vuccati assādadiṭṭhi. |
14.–7. (2)–(5) Any pleasure and joy that arises dependent on feeling … [and so on, repeating § 8 for each of the remaining four aggregates]. |
Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṁ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo, so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo, ayaṁ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṁ dānaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. Taṁ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi. |
18.–23. (6)–(11) Any pleasure and joy that arises dependent on eye … [and so on with each of the six internal bases]. |
Micchādiṭṭhikassa purisapuggalassa dveva gatiyo—nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ, yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṁ vā kosātakībījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati, sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati. Taṁ kissa hetu? Bījaṁ hissa pāpikaṁ. Evamevaṁ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi. |
24.–9. (12)–(17) Any pleasure and joy that arises dependent on visible objects … [and so on with each of the six external bases]. |
Micchādiṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ …pe… diṭṭhābhiniveso diṭṭhiparāmāso—imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo. |
30.–5. (18)–(23) Any pleasure and joy that arises dependent on eye consciousness … [and so on with each of the six kinds of consciousness]. |
Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso—imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṁ, paṭighasaññojanaṁ, mānasaññojanaṁ, vicikicchāsaññojanaṁ, bhavarāgasaññojanaṁ, issāsaññojanaṁ, macchariyasaññojanaṁ, anunayasaññojanaṁ, avijjāsaññojanaṁ—imāni saññojanāni, na ca diṭṭhiyo. Assādadiṭṭhiyā imehi pañcatiṁsāya ākārehi abhiniveso hoti. |
36.–41. (24)–(29) Any pleasure and joy that arises dependent on eye contact … [and so on with each of the six kinds of contact]. |
Assādadiṭṭhiniddeso paṭhamo. |
42.–7. (30)–(35) Any pleasure and joy that arises dependent on eye-contact-born feeling … [and so on with each of the six kinds of feeling up to] … |
| The (hedonistic) gratification view is wrong view. Wrong view is a recourse to views, thicket of views, … [repeat as at the end of § 9] … misapprehension by views. | |
| 48. [Such wrong view is] a bond for the mind obsessed in these eighteen aspects [beginning with the recourse to views]. [But] there are fetters that are views as well, and there are fetters that are not views. | |
| What fetters are views as well? [Wrong] views about individuality, and misapprehension of virtue and duty. These fetters are views as well. | |
| What fetters are not views? The fetters of greed for sensual-desires, of resistance, of conceit (pride), of uncertainty, of greed for being, of envy, of avarice, of underlying tendency, and of ignorance … These fetters are not views. | |
| There is misinterpretation through (hedonistic) gratification view in these 35 aspects. |
1.2.2. Attānudiṭṭhiniddesa |
(ii) |
Attānudiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ; vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. |
49. In what 20 aspects is there misinterpretation through views about self? |
Kathaṁ rūpaṁ attato samanupassati? Idhekacco pathavīkasiṇaṁ attato samanupassati—“yaṁ pathavīkasiṇaṁ, so ahaṁ; yo ahaṁ, taṁ pathavīkasiṇan”ti. Pathavīkasiṇañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato “yā acci so vaṇṇo, yo vaṇṇo sā accī”ti—acciñca vaṇṇañca advayaṁ samanupassati. Evamevaṁ idhekacco pathavīkasiṇaṁ attato samanupassati—“yaṁ pathavīkasiṇaṁ, so ahaṁ; yo ahaṁ, taṁ pathavīkasiṇan”ti. Pathavīkasiṇañca attañca advayaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… attānudiṭṭhi micchādiṭṭhi. Micchādiṭṭhikassa purisapuggalassa dveva gatiyo …pe… imāni saññojanāni, na ca diṭṭhiyo. |
Here an untaught ordinary man who disregards the Noble Ones, is ignorant of the Noble Ones' True Idea, undisciplined in the Noble Ones' True Idea, who disregards Good Men, is ignorant of Good Men's True Idea, undisciplined in Good Men's True Idea, |
Idhekacco āpokasiṇaṁ … tejokasiṇaṁ … vāyokasiṇaṁ … nīlakasiṇaṁ … pītakasiṇaṁ … lohitakasiṇaṁ … odātakasiṇaṁ attato samanupassati—“yaṁ odātakasiṇaṁ, so ahaṁ; yo ahaṁ, taṁ odātakasiṇan”ti. Odātakasiṇañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato “yā acci, so vaṇṇo; yo vaṇṇo, sā accī”ti—acciñca vaṇṇañca advayaṁ samanupassati. Evamevaṁ idhekacco …pe… odātakasiṇañca attañca advayaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ rūpaṁ attato samanupassati. |
(1) sees materiality as self, or (2) self possessed of materiality, or (3) materiality in self, or (4) self in materiality; or (5) he sees feeling as self, or (6) self possessed of feeling, or (7) feeling in self, or (8) self in feeling; or (9) he sees perception as self, or (10) self possessed of perception, or (11) perception in self, or (12) self in perception; or (13) he sees formations as self, or (14) self possessed of formations, or (15) formations in self, or (16) self in formations; or (17) he sees consciousness as self, or (18) self possessed of consciousness, or (19) consciousness in self, or (20) self in consciousness. |
Kathaṁ rūpavantaṁ attānaṁ samanupassati? Idhekacco vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā iminā rūpena rūpavā”ti. Rūpavantaṁ attānaṁ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ rukkho, ayaṁ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṁ rukkho imāya chāyāya chāyāvā”ti. Chāyāvantaṁ rukkhaṁ samanupassati. Evamevaṁ idhekacco vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana ayaṁ attā iminā rūpena rūpavā”ti. Rūpavantaṁ attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ dutiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ rūpavantaṁ attānaṁ samanupassati. |
50. (1) How does he see materiality as self? Here someone sees the earth kasina as self thus “What the earth kasina is, that I am; what I am, that the earth kasina is”, and he sees the earth kasina and self as identical. Just as one sees a lighted lamp's flame and colour as identical, thus “What the flame is, that the colour is; what the colour is, that the flame is”, so too, here someone sees … identical. |
Kathaṁ attani rūpaṁ samanupassati? Idhekacco vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani idaṁ rūpan”ti. Attani rūpaṁ samanupassati. Seyyathāpi pupphaṁ gandhasampannaṁ assa. Tamenaṁ puriso evaṁ vadeyya—“idaṁ pupphaṁ, ayaṁ gandho; aññaṁ pupphaṁ, añño gandho. So kho panāyaṁ gandho imasmiṁ pupphe”ti. Pupphasmiṁ gandhaṁ samanupassati. Evamevaṁ idhekacco vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani idaṁ rūpan”ti. Attani rūpaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ tatiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ attani rūpaṁ samanupassati. |
Misapprehension by misinterpretation is the view. The view is not the ground and the ground is not the view; the view is one, and the ground another. The view and the ground [together] are the first kind of view about self with materiality as ground. |
Kathaṁ rūpasmiṁ attānaṁ samanupassati? Idhekacco vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imasmiṁ rūpe”ti. Rūpasmiṁ attānaṁ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ maṇi, ayaṁ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṁ maṇi imasmiṁ karaṇḍake”ti. Karaṇḍakasmiṁ maṇiṁ samanupassati. Evamevaṁ idhekacco vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imasmiṁ rūpe”ti. Rūpasmiṁ attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ catutthā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ rūpasmiṁ attānaṁ samanupassati. |
51. Views about self are a wrong view; … [repeat §§ 9–13]. |
Kathaṁ vedanaṁ attato samanupassati? Idhekacco cakkhusamphassajaṁ vedanaṁ sotasamphassajaṁ vedanaṁ ghānasamphassajaṁ vedanaṁ jivhāsamphassajaṁ vedanaṁ kāyasamphassajaṁ vedanaṁ manosamphassajaṁ vedanaṁ attato samanupassati. “Yā manosamphassajā vedanā so ahaṁ, yo ahaṁ sā manosamphassajā vedanā”ti—manosamphassajaṁ vedanañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato “yā acci so vaṇṇo, yo vaṇṇo sā accī”ti—acciñca vaṇṇañca advayaṁ samanupassati. Evamevaṁ idhekacco manosamphassajaṁ vedanaṁ attato samanupassati. “Yā manosamphassajā vedanā so ahaṁ, yo ahaṁ sā manosamphassajā vedanā”ti—manosamphassajaṁ vedanañca attañca advayaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ vedanaṁ attato samanupassati. |
52. [Such wrong view is] a bond for the mind … [repeat § 48]. |
Kathaṁ vedanāvantaṁ attānaṁ samanupassati? Idhekacco saññaṁ … saṅkhāre … viññāṇaṁ … rūpaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya vedanāya vedanāvā”ti. Vedanāvantaṁ attānaṁ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ rukkho, ayaṁ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṁ rukkho imāya chāyāya chāyāvā”ti. Chāyāvantaṁ rukkhaṁ samanupassati. Evamevaṁ idhekacco saññaṁ … saṅkhāre … viññāṇaṁ … rūpaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya vedanāya vedanāvā”ti. Vedanāvantaṁ attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ dutiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ vedanāvantaṁ attānaṁ samanupassati. |
53.–5. Here someone sees the water kasina as self … [as in §§ 50–2]. |
Kathaṁ attani vedanaṁ samanupassati? Idhekacco saññaṁ … saṅkhāre … viññāṇaṁ … rūpaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani ayaṁ vedanā”ti. Attani vedanaṁ samanupassati. Seyyathāpi pupphaṁ gandhasampannaṁ assa. Tamenaṁ puriso evaṁ vadeyya—“idaṁ pupphaṁ, ayaṁ gandho; aññaṁ pupphaṁ, añño gandho. So kho panāyaṁ gandho imasmiṁ pupphe”ti. Pupphasmiṁ gandhaṁ samanupassati. Evamevaṁ idhekacco saññaṁ … saṅkhāre … viññāṇaṁ … rūpaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani ayaṁ vedanā”ti. Attani vedanaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ tatiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ attani vedanaṁ samanupassati. |
56.–8. Here someone sees the fire kasina as self … |
Kathaṁ vedanāya attānaṁ samanupassati? Idhekacco saññaṁ … saṅkhāre … viññāṇaṁ … rūpaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya vedanāyā”ti. Vedanāya attānaṁ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ maṇi, ayaṁ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṁ maṇi imasmiṁ karaṇḍake”ti. Karaṇḍakasmiṁ maṇiṁ samanupassati. Evamevaṁ idhekacco saññaṁ … saṅkhāre … viññāṇaṁ … rūpaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya vedanāyā”ti. Vedanāya attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ catutthā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ vedanāya attānaṁ samanupassati. |
59.–61. Here someone sees the air kasina as self … |
Kathaṁ saññaṁ attato samanupassati? Idhekacco cakkhusamphassajaṁ saññaṁ … sotasamphassajaṁ saññaṁ … ghānasamphassajaṁ saññaṁ … jivhāsamphassajaṁ saññaṁ … kāyasamphassajaṁ saññaṁ … manosamphassajaṁ saññaṁ attato samanupassati. “Yā manosamphassajā saññā so ahaṁ, yo ahaṁ sā manosamphassajā saññā”ti—manosamphassajaṁ saññañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato “yā acci so vaṇṇo, yo vaṇṇo sā accī”ti—acciñca vaṇṇañca advayaṁ samanupassati. Evamevaṁ idhekacco manosamphassajaṁ saññaṁ attato samanupassati. “Yā manosamphassajā saññā so ahaṁ, yo ahaṁ sā manosamphassajā saññā”ti. Manosamphassajaṁ saññañca attañca advayaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ saññaṁ attato samanupassati. |
62.–4. Here someone sees the blue kasina as self … |
Kathaṁ saññāvantaṁ attānaṁ samanupassati? Idhekacco saṅkhāre … viññāṇaṁ … rūpaṁ … vedanaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya saññāya saññāvā”ti. Saññāvantaṁ attānaṁ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ rukkho, ayaṁ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṁ rukkho imāya chāyāya chāyāvā”ti. Chāyāvantaṁ rukkhaṁ samanupassati. Evamevaṁ idhekacco saṅkhāre … viññāṇaṁ … rūpaṁ … vedanaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya saññāya saññāvā”ti. Saññāvantaṁ attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ dutiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ saññāvantaṁ attānaṁ samanupassati. |
65.–7. Here someone sees the yellow kasina as self … |
Kathaṁ attani saññaṁ samanupassati? Idhekacco saṅkhāre … viññāṇaṁ … rūpaṁ … vedanaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani ayaṁ saññā”ti. Attani saññaṁ samanupassati. Seyyathāpi pupphaṁ gandhasampannaṁ assa. Tamenaṁ puriso evaṁ vadeyya—“idaṁ pupphaṁ, ayaṁ gandho. Aññaṁ pupphaṁ, añño gandho. So kho panāyaṁ gandho imasmiṁ pupphe”ti. Pupphasmiṁ gandhaṁ samanupassati. Evamevaṁ idhekacco saṅkhāre … viññāṇaṁ … rūpaṁ … vedanaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani ayaṁ saññā”ti. Attani saññaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ tatiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ attani saññaṁ samanupassati. |
68.–70. Here someone sees the red kasina as self … |
Kathaṁ saññāya attānaṁ samanupassati? Idhekacco saṅkhāre … viññāṇaṁ … rūpaṁ … vedanaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya saññāyā”ti. Saññāya attānaṁ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ maṇi, ayaṁ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṁ maṇi imasmiṁ karaṇḍake”ti. Karaṇḍakasmiṁ maṇiṁ samanupassati. Evamevaṁ idhekacco saṅkhāre … viññāṇaṁ … rūpaṁ … vedanaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imāya saññāyā”ti. Saññāya attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ catutthā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni na ca diṭṭhiyo. Evaṁ saññāya attānaṁ samanupassati. |
71.–3. Here someone sees the white kasina as self … |
Kathaṁ saṅkhāre attato samanupassati? Idhekacco cakkhusamphassajaṁ cetanaṁ sotasamphassajaṁ cetanaṁ ghānasamphassajaṁ cetanaṁ jivhāsamphassajaṁ cetanaṁ kāyasamphassajaṁ cetanaṁ manosamphassajaṁ cetanaṁ attato samanupassati. “Yā manosamphassajā cetanā, so ahaṁ; yo ahaṁ sā manosamphassajā cetanā”ti—manosamphassajaṁ cetanañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato “yā acci so vaṇṇo, yo vaṇṇo sā accī”ti—acciñca vaṇṇañca advayaṁ samanupassati. Evamevaṁ idhekacco manosamphassajaṁ cetanaṁ attato samanupassati. “Yā manosamphassajā cetanā so ahaṁ, yo ahaṁ sā manosamphassajā cetanā”ti—manosamphassajaṁ cetanañca attañca advayaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ saṅkhāre attato samanupassati. |
That is how he sees materiality as self. |
Kathaṁ saṅkhāravantaṁ attānaṁ samanupassati? Idhekacco viññāṇaṁ … rūpaṁ … vedanaṁ … saññaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imehi saṅkhārehi saṅkhāravā”ti. Saṅkhāravantaṁ attānaṁ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ rukkho, ayaṁ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṁ rukkho imāya chāyāya chāyāvā”ti. Chāyāvantaṁ rukkhaṁ samanupassati. Evamevaṁ idhekacco viññāṇaṁ … rūpaṁ … vedanaṁ … saññaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā. Imehi saṅkhārehi saṅkhāravā”ti. Saṅkhāravantaṁ attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ dutiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ saṅkhāravantaṁ attānaṁ samanupassati. |
74. (2) How does he see self possessed of materiality? |
Kathaṁ attani saṅkhāre samanupassati? Idhekacco viññāṇaṁ … rūpaṁ … vedanaṁ … saññaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani ime saṅkhārā”ti. Attani saṅkhāre samanupassati. Seyyathāpi pupphaṁ gandhasampannaṁ assa. Tamenaṁ puriso evaṁ vadeyya—“idaṁ pupphaṁ, ayaṁ gandho; aññaṁ pupphaṁ, añño gandho. So kho panāyaṁ gandho imasmiṁ pupphe”ti. Pupphasmiṁ gandhaṁ samanupassati. Evamevaṁ idhekacco viññāṇaṁ … rūpaṁ … vedanaṁ … saññaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani ime saṅkhārā”ti. Attani saṅkhāre samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ tatiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ attani saṅkhāre samanupassati. |
Here someone sees feeling, … perception, … formations, … consciousness as self. He thinks “This is my self; but this self of mine is possessed of materiality by means of this materiality” and thus sees self possessed of materiality. Just as, were there a tree possessed of shade, such that a man might say “This is the tree, this is the shade; the tree is one, the shade is another; but this tree is possessed of shade by means of this shade” and thus see the tree possessed of shade, so too, here someone sees … possessed of materiality. |
Kathaṁ saṅkhāresu attānaṁ samanupassati? Idhekacco viññāṇaṁ … rūpaṁ … vedanaṁ … saññaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imesu saṅkhāresū”ti. Saṅkhāresu attānaṁ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ maṇi, ayaṁ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṁ maṇi imasmiṁ karaṇḍake”ti. Karaṇḍakasmiṁ maṇiṁ samanupassati. Evamevaṁ idhekacco viññāṇaṁ … rūpaṁ … vedanaṁ … saññaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imesu saṅkhāresū”ti. Saṅkhāresu attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ catutthā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ saṅkhāresu attānaṁ samanupassati. |
Misapprehension by misinterpretation is view. The view is not the ground and the ground is not the view; the view is one, and the ground is another. The view and the ground [together] are the second kind of view about self with materiality as ground. |
Kathaṁ viññāṇaṁ attato samanupassati? Idhekacco cakkhuviññāṇaṁ … sotaviññāṇaṁ … ghānaviññāṇaṁ … jivhāviññāṇaṁ kāyaviññāṇaṁ … manoviññāṇaṁ attato samanupassati. “Yaṁ manoviññāṇaṁ, so ahaṁ; yo ahaṁ, taṁ manoviññāṇan”ti—manoviññāṇañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato “yā acci so vaṇṇo, yo vaṇṇo sā accī”ti—acciñca vaṇṇañca advayaṁ samanupassati. Evamevaṁ idhekacco manoviññāṇaṁ attato samanupassati. “Yaṁ manoviññāṇaṁ, so ahaṁ; yo ahaṁ taṁ manoviññāṇan”ti—manoviññāṇañca attañca advayaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ viññāṇaṁ attato samanupassati. |
75. Views about self are wrong view … |
Kathaṁ viññāṇavantaṁ attānaṁ samanupassati? Idhekacco rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā iminā viññāṇena viññāṇavā”ti. Viññāṇavantaṁ attānaṁ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ rukkho, ayaṁ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṁ rukkho imāya chāyāya chāyāvā”ti. Chāyāvantaṁ rukkhaṁ samanupassati. Evamevaṁ idhekacco rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā iminā viññāṇena viññāṇavā”ti. Viññāṇavantaṁ attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ dutiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ viññāṇavantaṁ attānaṁ samanupassati. |
76. [Such wrong view is] a bond for the mind … |
Kathaṁ attani viññāṇaṁ samanupassati? Idhekacco rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani idaṁ viññāṇan”ti. Attani viññāṇaṁ samanupassati. Seyyathāpi pupphaṁ gandhasampannaṁ assa. Tamenaṁ puriso evaṁ vadeyya—“idaṁ pupphaṁ, ayaṁ gandho; aññaṁ pupphaṁ, añño gandho. So kho panāyaṁ gandho imasmiṁ pupphe”ti. Pupphasmiṁ gandhaṁ samanupassati. Evamevaṁ idhekacco rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. Imasmiñca pana attani idaṁ viññāṇan”ti. Attani viññāṇaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ tatiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ attani viññāṇaṁ samanupassati. |
That is how he sees self possessed of materiality. |
Kathaṁ viññāṇasmiṁ attānaṁ samanupassati? Idhekacco rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imasmiṁ viññāṇe”ti. Viññāṇasmiṁ attānaṁ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ maṇi, ayaṁ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṁ maṇi imasmiṁ karaṇḍake”ti. Karaṇḍakasmiṁ maṇiṁ samanupassati. Evamevaṁ idhekacco rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā imasmiṁ viññāṇe”ti. Viññāṇasmiṁ attānaṁ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ catutthā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ viññāṇasmiṁ attānaṁ samanupassati. Attānudiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti. |
77. (3) How does he see materiality in self? Here someone sees feeling, … perception, … formations, … consciousness as self. He thinks “This is my self; but this materiality is in the self”, and thus sees materiality in self. Just as, were there a scented flower such that a man might say “This is the flower, this is the scent; the flower is one, and the scent another; but this scent is in this flower”, and thus see the scent in the flower, so too, here someone sees … materiality in self. |
Attānudiṭṭhiniddeso dutiyo. |
Misapprehension by misinterpretation is view. The view is not the ground, and the ground is not the view; the view is one, and the ground another. The view and the ground [together] are the third kind of view about self with materiality as ground. |
| 78. Views about self are wrong view … | |
| 79. [Such wrong view is] a bond for the mind … | |
| That is how he sees materiality in self. | |
| 80. (4) How does he see self in materiality? Here someone sees feeling, … perception, … formations, … consciousness as self. He thinks “This is my self; but this self of mine is in this materiality”, and thus he sees self in materiality. Just as, were there a gem placed in a casket such that a man might say “This is the gem, this is the casket; the gem is one, and the casket another; but this gem is in this casket”, and thus sees the gem in the casket, so too, here someone sees … self in materiality. | |
| Misapprehension … The view and the ground [together] are the fourth kind of view about self with materiality as ground. | |
| 81. Views about self are wrong view … | |
| 82. [Such wrong view is] a bond for the mind … | |
| That is how he sees self in materiality. | |
| 83. (5) How does he see feeling as self? Here someone sees eye-contact-born feeling, … ear-contact-born feeling, … nose-contact-born feeling, … tongue-contact-born feeling, … body-contact-born feeling, … mind-contact-born feeling as self thus “What mind-contact-born feeling is, that I am; what I am, that mind-contact-born feeling is”, and he sees the mind-contact-born feeling and self as identical. Just as … [simile as in § 50], … so too, here someone sees … identical. | |
| Misapprehension … [as in § 50] … The view and the ground [together] are the first kind of view about self with feeling as ground. | |
| 84. Views about self are wrong view … | |
| 85. [Such wrong view is] a bond for the mind … | |
| That is how he sees feeling as self. | |
| 86.–8. (6) How does he see self possessed of feeling? Here someone sees perception … formations … consciousness … materiality as self. He thinks “This is my self; but this self of mine is possessed of feeling by means of this feeling”, and thus sees self possessed of feeling. Just as, … [complete as in §§ 74–6 with same simile and appropriate adjustments]. | |
| That is how he sees self possessed of feeling. | |
| 89.–91. (7) How does he see feeling in self? Here someone sees … perception … formations … consciousness … materiality as self. He thinks “This is my self; but this feeling is in this self”, and thus sees feeling in self. Just as … [simile as in § 77]. | |
| That is how he sees feeling in self. | |
| 92.–4. (8) How does he see self in feeling? Here someone sees perception … formations … consciousness … materiality as self. He thinks “This is my self; but this self of mine is in this feeling”, and thus sees self in feeling. Just as, … [simile as in § 80]. | |
| That is how he sees self in feeling. | |
| 95.–7. (9) How does he see perception as self? Here someone sees eye-contact-born perception … ear-contact-born perception … nose-contact-born perception … tongue-contact-born perception … body-contact-born perception … mind-contact-born perception as self thus … | |
| That is how he sees perception as self. | |
| 98.–100. (10) How does he see self possessed of perception? Here someone sees formations … consciousness … materiality … feeling as self. He thinks “This is my self; but this self of mine is possessed of this perception by means of this perception”, and thus sees self possessed of perception. Just as … | |
| That is how he sees self possessed of perception. | |
| 101.–3. (11) How does he see perception in self? Here someone sees formations … consciousness … materiality … feeling as self. He thinks “This is my self; but this perception is in this self”, and thus sees perception in self. Just as … | |
| That is how he sees perception in self. | |
| 104.–6. (12) How does he see self in perception? Here someone sees formations … consciousness … materiality … feeling as self. He thinks “This is my self; but this self of mine is in this perception”, and he sees self in perception. Just as … | |
| That is how he sees self in perception. | |
| 107.–9. (13) How does he see formations as self? Here someone sees eye-contact-born volition … mind-contact-born volition as self thus “What mind-contact-born volition is …” as identical. Just as … | |
| That is how he sees formations as self. | |
| 110.–12. (14) How does he see self as possessed of formations? Here someone sees consciousness … perception as self. He thinks “This is my self; but this self of mine is possessed of formations by means of these formations”, and thus sees self possessed of formations. Just as … | |
| That is how he sees self as possessed of formations. | |
| 113.–15. (15) How does he see formations in self? Here someone sees consciousness … perception as self. He thinks “This is my self; but these formations are in this self”, and thus sees formations in self. Just as … | |
| That is how he sees formations in self. | |
| 116.–8. (16) How does he see self in formations? Here someone sees consciousness … perception as self. He thinks “This is my self; but this my self is in these formations”, and thus he sees self in formations. Just as … | |
| That is how he sees self in formations. | |
| 119.–21. (17) How does he see consciousness as self? Here someone sees eye-consciousness … ear-consciousness … nose-consciousness … tongue-consciousness … body-consciousness … mind-consciousness as self thus “What mind-consciousness is, that I am; what I am, that mind-consciousness is”, and he sees the mind-consciousness and self as identical. Just as one sees a lighted lamp's flame … | |
| That is how he sees consciousness as self. | |
| 122.–4. (18) How does he see self possessed of consciousness? Here someone sees materiality … feeling … perception … formations as self. He thinks “This is my self; but this my self is possessed of consciousness by means of this consciousness”, and sees self possessed of consciousness. Just as, were there a tree … | |
| That is how he sees self possessed of consciousness. | |
| 125.–7. (19) How does he see consciousness in self? Here someone sees materiality … formations as self. He thinks “This is my self; but this consciousness is in this self”, and thus sees consciousness in self. Just as, were there a scented flower … | |
| That is how he sees consciousness in self. | |
| 128. (20) How does he see self in consciousness? Here someone sees materiality … formations as self. He thinks “This is my self: but this, my self, is in this consciousness”, and thus sees self in consciousness. Just as, were there a gem … consciousness in self. | |
| Misapprehension … The view and the ground [together] are the fourth kind of view about self with consciousness as ground. | |
| 129. Views about self are wrong view … [as in §§ 9–13] … misapprehension by views. | |
| 130. [Such wrong view is] a bond for the mind … [as in § 48] … These fetters are not views. | |
| That is how he sees self in consciousness. | |
| There is misinterpretation through views about self in these 20 aspects. |
1.2.3. Micchādiṭṭhiniddesa |
(iii) |
Micchādiṭṭhiyā katamehi dasahākārehi abhiniveso hoti? “Natthi dinnan”ti— vatthu. Evaṁvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. “Natthi yiṭṭhan”ti—vatthu …pe… “natthi hutan”ti—vatthu … “natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti—vatthu … “natthi ayaṁ loko”ti—vatthu … “natthi paro loko”ti—vatthu … “natthi mātā”ti—vatthu … “natthi pitā”ti—vatthu … “natthi sattā opapātikā”ti—vatthu … “natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ, parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti—vatthu. Evaṁvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ dasamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti …pe… micchādiṭṭhikassa purisapuggalassa dveva gatiyo …pe… imāni saññojanāni, na ca diṭṭhiyo. Micchādiṭṭhiyā imehi dasahākārehi abhiniveso hoti. |
131. In what 10 aspects is there misinterpretation through wrong view? |
Micchādiṭṭhiniddeso tatiyo. |
(1) Nothing is given: this is a ground. Misapprehension by misinterpretation due to the wrong view that asserts thus is the view. The view is not the ground, and the ground is not the view; the view is one, and the ground is another. The view and the ground [together] are the first wrong view with a wrong ground. |
| 132. Wrong view is mistaken view. A person … [and so on as in § 9 up to] … misapprehension by views. | |
| 133. [Such wrong view is] a bond for the mind … [and so on as in § 48 up to] … These fetters are not views. | |
| 134.–6. (2) Nothing is offered: this is a ground … | |
| 137.–9. (3) Nothing is sacrificed: this is a ground … | |
| 140.–2. (4) There is no result of good and bad actions: this is a ground … | |
| 143.–5. (5) There is no this world: this is a ground … | |
| 146.–8. (6) There is no other world: this is a ground … | |
| 149.–51. (7) There is no mother: this is a ground … | |
| 152.–4. (8) There is no father: this is a ground … | |
| 155.–7. (9) There are no apparitional beings: this is a ground … | |
| 158. (10) There are no good and virtuous ascetics and brahmans that have themselves realized by direct knowledge and declare this world and the other world: this is a ground … The view and the ground [together] are the tenth wrong view with a wrong ground. | |
| 159. Wrong view is mistaken view. A person … misapprehension by views. | |
| 160. [Such wrong view is] a bond for the mind … These fetters are not views. | |
| There is misinterpretation through wrong view in these 10 aspects. |
1.2.4. Sakkāyadiṭṭhiniddesa |
(iv) |
Sakkāyadiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. |
161. In what 20 aspects is there misinterpretation through views about individuality? |
Kathaṁ rūpaṁ attato samanupassati? Idhekacco pathavīkasiṇaṁ …pe… odātakasiṇaṁ attato samanupassati. “Yaṁ odātakasiṇaṁ, so ahaṁ; yo ahaṁ, taṁ odātakasiṇan”ti—odātakasiṇañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato …pe… evamevaṁ idhekacco odātakasiṇaṁ attato samanupassati. Abhinivesaparāmāso diṭṭhi …pe… ayaṁ paṭhamā rūpavatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ rūpaṁ attato samanupassati …pe… sakkāyadiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti. |
Here an untaught ordinary man … [and so on as in § 49] … or (20) self in consciousness. |
Sakkāyadiṭṭhiniddeso catuttho. |
162.–222. (1) How does he see materiality as self? Here someone … [repeat §§ 50–130] … |
| There is misinterpretation through views about individuality in these 20 aspects. |
2.5 Sassatadiṭṭhiniddesa |
(v) |
Sakkāyavatthukāya sassatadiṭṭhiyā katamehi pannarasahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Vedanāvantaṁ vā attānaṁ …pe… saññāvantaṁ vā attānaṁ … saṅkhāravantaṁ vā attānaṁ … viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. |
223. In what 15 aspects is there misinterpretation through views of eternity based on individuality? |
Kathaṁ rūpavantaṁ attānaṁ samanupassati? Idhekacco vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati. Tassa evaṁ hoti—“ayaṁ kho me attā. So kho pana me ayaṁ attā iminā rūpena rūpavā”ti. Rūpavantaṁ attānaṁ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṁ puriso evaṁ vadeyya—“ayaṁ rukkho, ayaṁ chāyā; añño rukkho, aññā chāyā. So kho panāyaṁ rukkho imāya chāyāya chāyāvā”ti. Chāyāvantaṁ rukkhaṁ samanupassati. Evamevaṁ idhekacco vedanaṁ …pe… ayaṁ paṭhamā sakkāyavatthukā sassatadiṭṭhi. Sassatadiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ rūpavantaṁ attānaṁ samanupassati …pe… sakkāyavatthukāya sassatadiṭṭhiyā imehi pannarasahi ākārehi abhiniveso hoti. |
Here an untaught ordinary man … [and so on as in § 49] … (1) sees self possessed of materiality, or (2) materiality in self, or (3) self in materiality; or (4) he sees self possessed of feeling, or (5) feeling in self, or (6) self in feeling; or (7) he sees self possessed of perception, or (8) perception in self, or (9) self in perception; or (10) he sees self possessed of formations, or (11) formations in self, or (12) self in formations; or (13) he sees self possessed of consciousness, or (14) consciousness in self, or (15) self in consciousness. |
Sassatadiṭṭhiniddeso pañcamo. |
224.–84. (1) How does he see self possessed of materiality? Here someone … [repeat §§ 74–82, 86–94, 98–106, 110–18, 122–30] … There is misinterpretation through views of eternity based on individuality in these 15 aspects. |
2.6 Ucchedadiṭṭhiniddesa |
(vi) |
Sakkāyavatthukāya ucchedadiṭṭhiyā katamehi pañcahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, vedanaṁ attato samanupassati, saññaṁ attato samanupassati, saṅkhāre attato samanupassati, viññāṇaṁ attato samanupassati. |
285. In what 5 aspects is there misinterpretation through views of annihilation based on individuality? |
Kathaṁ rūpaṁ attato samanupassati? Idhekacco pathavīkasiṇaṁ …pe… odātakasiṇaṁ attato samanupassati. “Yaṁ odātakasiṇaṁ, so ahaṁ; yo ahaṁ, taṁ odātakasiṇan”ti—odātakasiṇañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato …pe… ayaṁ paṭhamā sakkāyavatthukā ucchedadiṭṭhi. Ucchedadiṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ rūpaṁ attato samanupassati …pe… sakkāyavatthukāya ucchedadiṭṭhiyā imehi pañcahi ākārehi abhiniveso hoti. |
Here an untaught ordinary man … [and so on as in § 49] … (1) sees materiality as self, or (2) feeling as self, or (3) perception as self, or (4) formations as self, or (5) consciousness as self. |
Ucchedadiṭṭhiniddeso chaṭṭho |
286.–321. (1) How does he see materiality as self? Here someone … [repeat §§ 50–73, 83–5, 95–7, 107–9, 119–21] … |
| There is misinterpretation through views of annihilation based on individuality in these 5 aspects. |
1.2.7. Antaggāhikādiṭṭhiniddesa |
(vii) |
Antaggāhikāya diṭṭhiyā katamehi paññāsāya ākārehi abhiniveso hoti? “Sassato loko”ti—antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? “Asassato loko”ti—antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? “Antavā loko”ti—antaggāhikāya diṭṭhiyā … “anantavā loko”ti—antaggāhikāya diṭṭhiyā … “taṁ jīvaṁ taṁ sarīran”ti—antaggāhikāya diṭṭhiyā … “aññaṁ jīvaṁ aññaṁ sarīran”ti—antaggāhikāya diṭṭhiyā … “hoti tathāgato paraṁ maraṇā”ti …pe… “na hoti tathāgato paraṁ maraṇā”ti … “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti … “neva hoti na na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? |
322. In what 50 aspects is there misinterpretation through views assuming [by asserting or denying] finiteness? |
“Sassato loko”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti. |
In how many aspects is there misinterpretation through the view assuming finiteness thus “The world is eternal”? |
“Sassato loko”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ loko ceva sassataṁ cāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “sassato loko”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
In how many aspects is there misinterpretation through the view assuming finiteness thus “The world is not eternal”? |
Vedanā loko ceva sassatā cāti …pe… saññā loko ceva sassatā cāti …pe… saṅkhārā loko ceva sassatā cāti …pe… viññāṇaṁ loko ceva sassatañcāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ pañcamī sassato lokoti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. “Sassato loko”ti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
… through the view assuming finiteness thus “The world has an end [in space]”? |
“Asassato loko”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ loko ceva asassatañcāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… ayaṁ paṭhamā “asassato loko”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi diṭṭhivipatti …pe… imāni saññojanāni, na ca diṭṭhiyo. |
… thus “The world has no end [in space]”? |
Vedanā loko ceva asassatā cāti …pe… saññā loko ceva asassatā cāti …pe… saṅkhārā loko ceva asassatā cāti …pe… viññāṇaṁ loko ceva asassatañcāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. “Asassato loko”ti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
… thus “The soul and the body are the same”? |
“Antavā loko”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco parittaṁ okāsaṁ nīlakato pharati. Tassa evaṁ hoti—“antavā ayaṁ loko parivaṭumo”ti. Antasaññī hoti. Yaṁ pharati, taṁ vatthu ceva loko ca. Yena pharati, so attā ceva loko cāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “antavā loko”ti antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
… thus “The soul is one, and the body is another”? |
Idhekacco parittaṁ okāsaṁ pītakato pharati … lohitakato pharati … odātakato pharati … obhāsakato pharati. Tassa evaṁ hoti—“antavā ayaṁ loko parivaṭumo”ti. Antasaññī hoti. Yaṁ pharati taṁ vatthu ceva loko ca. Yena pharati so attā ceva loko cāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… antavā lokoti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
… thus “A Perfect One is after death”? |
“Anantavā loko”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco vipulaṁ okāsaṁ nīlakato pharati. Tassa evaṁ hoti—“anantavā ayaṁ loko apariyanto”ti. Anantasaññī hoti. Yaṁ pharati taṁ vatthu ceva loko ca; yena pharati so attā ceva loko cāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “anantavā loko”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
… thus “A Perfect One is not after death”? |
Idhekacco vipulaṁ okāsaṁ pītakato pharati … lohitakato pharati … odātakato pharati … obhāsakato pharati. Tassa evaṁ hoti—“anantavā ayaṁ loko apariyanto”ti. Anantasaññī hoti. Yaṁ pharati taṁ vatthu ceva loko ca; yena pharati so attā ceva loko cāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… anantavā lokoti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
… thus “A Perfect One both is and is not after death”? |
“Taṁ jīvaṁ taṁ sarīran”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ jīvañceva sarīrañca; yaṁ jīvaṁ taṁ sarīraṁ, yaṁ sarīraṁ taṁ jīvanti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “taṁ jīvaṁ taṁ sarīran”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
In how many aspects is there misinterpretation through the view assuming finiteness thus “A Perfect One neither is nor is not after death”? |
Vedanā jīvā ceva sarīraṁ ca … saññā jīvā ceva sarīraṁ ca … saṅkhārā jīvā ceva sarīraṁ ca … viññāṇaṁ jīvañceva sarīrañca; yaṁ jīvaṁ taṁ sarīraṁ, yaṁ sarīraṁ taṁ jīvanti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… “taṁ jīvaṁ taṁ sarīran”ti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
There is misinterpretation through the view assuming finiteness in five aspects in [each of the 10 instances just mentioned]. |
“Aññaṁ jīvaṁ aññaṁ sarīran”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ sarīraṁ, na jīvaṁ; jīvaṁ na sarīraṁ. Aññaṁ jīvaṁ aññaṁ sarīranti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “aññaṁ jīvaṁ aññaṁ sarīran”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
323. In what five aspects is there misinterpretation through the view assuming finiteness thus “The world is eternal”? |
Vedanā sarīraṁ, na jīvaṁ … saññā sarīraṁ, na jīvaṁ … saṅkhārā sarīraṁ, na jīvaṁ … viññāṇaṁ sarīraṁ, na jīvaṁ; jīvaṁ na sarīraṁ. Aññaṁ jīvaṁ, aññaṁ sarīranti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… aññaṁ jīvaṁ, aññaṁ sarīranti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
(1) Misapprehension by misinterpretation thus “Materiality is the world and it is eternal” is a view. Finiteness is assumed by that view, thus it is a view assuming finiteness. The view is not the ground, and the ground is not the view; the view is one, and the ground is another. The view and the ground [together] are the first view assuming finiteness thus “The world is eternal”. |
“Hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ idheva maraṇadhammaṁ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “hoti tathāgato paraṁ maraṇā”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
324. A view assuming finiteness is wrong view; wrong view is mistaken view … [and so on as in § 9] … |
Vedanā idheva maraṇadhammā …pe… saññā idheva maraṇadhammā … saṅkhārā idheva maraṇadhammā … viññāṇaṁ idheva maraṇadhammaṁ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… “hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
325. [Such wrong view is] a bond for the mind … [and so on as in § 46] … These fetters are not views. |
“Na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ idheva maraṇadhammaṁ. Tathāgatopi kāyassa bhedā ucchijjati vinassati; na hoti tathāgato paraṁ maraṇāti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “na hoti tathāgato paraṁ maraṇā”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
326.–8. (2) Misapprehension by misinterpretation thus “Feeling is the world and it is eternal” is a view … |
Vedanā idheva maraṇadhammā … saññā idheva maraṇadhammā … saṅkhārā idheva maraṇadhammā … viññāṇaṁ idheva maraṇadhammaṁ. Tathāgatopi kāyassa bhedā ucchijjati vinassati. “Na hoti tathāgato paraṁ maraṇā”ti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… “na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
329.–31. (3) … thus “Perception is the world and it is eternal” … |
“Hoti ca na ca hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ idheva maraṇadhammaṁ. Tathāgato kāyassa bhedā hoti ca na ca hotīti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni na ca diṭṭhiyo. |
332.–4. (4) … thus “Formations are the world and they are eternal” … |
Vedanā idheva maraṇadhammā … saññā idheva maraṇadhammā … saṅkhārā idheva maraṇadhammā … viññāṇaṁ idheva maraṇadhammaṁ. Tathāgato kāyassa bhedā hoti ca na ca hotīti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi …pe… “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. |
335. (5) … thus “Consciousness is the world and it is eternal” … The view and the ground [together] are the fifth view assuming finiteness thus “The world is eternal”. |
“Neva hoti na na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṁ idheva maraṇadhammaṁ. Tathāgato kāyassa bhedā paraṁ maraṇā neva hoti na na hotīti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi, aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “neva hoti na na hoti tathāgato paraṁ maraṇā”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
336.–7. A view assuming finiteness is wrong view … There is misinterpretation in these five aspects through the view assuming finiteness thus “The world is eternal”. |
Vedanā idheva maraṇadhammā … saññā idheva maraṇadhammā … saṅkhārā idheva maraṇadhammā … viññāṇaṁ idheva maraṇadhammaṁ. Tathāgato kāyassa bhedā paraṁ maraṇā neva hoti na na hotīti—abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti—antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ pañcamī “neva hoti na na hoti tathāgato paraṁ maraṇā”ti—antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. “Neva hoti na na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā imehi paññāsāya ākārehi abhiniveso hoti. |
338. In what five aspects is there misinterpretation through the view assuming finiteness thus “The world is not eternal”? |
Antaggāhikādiṭṭhiniddeso sattamo. |
(6) Misapprehension by misinterpretation thus “Materiality is the world and it is not eternal” is a view. Finiteness is assumed by that view … The view and the ground [together] are the first view assuming finiteness thus “The world is not eternal”. |
| 339.–40. A view assuming finiteness is wrong view … | |
| 341.–52. (7)–(10) Misapprehension by misinterpretation thus “Feeling is the world and it is not eternal” … [and similarly for the rest of the five aggregates] … There is misinterpretation in these five aspects through the view assuming finiteness thus “The world is not eternal”. | |
| 353. In what five aspects is there misinterpretation through the view assuming finiteness thus “The world has an end”? | |
| (11) Here someone is intent upon (pervades) a limited space as blue. He thinks “The world has an end, is circumscribed”, and thus perceives an end. Misapprehension by misinterpretation thus “What he is intent upon is the ground and is the world, and that by which he is intent upon is the self and it is the world” is a view. Finiteness is assumed by that view. The view is not the ground … the first view assuming finiteness thus “The world has an end”. | |
| 354.–5. A view assuming finiteness is wrong view … These fetters are not views. | |
| 356.–7. (12) Here someone is intent upon (pervades) a limited space as yellow … | |
| (13) Here someone is intent upon (pervades) a limited space as red … | |
| (14) Here someone is intent upon (pervades) a limited space as white … | |
| (15) Here someone is intent upon (pervades) a limited space as luminous … | |
| There is misinterpretation in these five aspects through the view assuming finiteness thus “The world has an end”. | |
| 358. In what five aspects is there misinterpretation through the view assuming one extreme thus “The world has no end”? | |
| (16) Here someone is intent upon (pervades) an ample space as blue. He thinks “This world has no end, is endless”, and thus perceives no end. Misapprehension by misinterpretation thus “What” … the first view assuming finiteness thus “The world has no end”. | |
| 359.–60. A view assuming finiteness is wrong view … These fetters are not views. | |
| 361.–72. (17)–(20) Here someone is intent upon (pervades) an ample space as yellow … as red … as white … as luminous … There is misinterpretation in these five aspects through the view assuming finiteness thus “The world has no end”. | |
| 373. In what five aspects is there misinterpretation through the view assuming finiteness thus “The soul and the body are the same”? | |
| (21) Misapprehension by misinterpretation thus “Materiality is the soul and the body; the soul and the body are the same” is a view. Finiteness is assumed by that view … the first view assuming finiteness thus “The soul and the body are the same”. | |
| 374.–5. A view assuming finiteness is wrong view … These fetters are not views. | |
| 376.–87. (22)–(25) Misapprehension by misinterpretation thus “Feeling … Perception … Formations … Consciousness is the soul and the body … ” There is misinterpretation in these five aspects through the view assuming finiteness thus “The soul and the body are the same”. | |
| 388. In what five aspects is there misinterpretation through the view assuming finiteness thus “The soul is one, and the body is another”? | |
| (26) Misapprehension by misinterpretation thus “Materiality is the body, and the soul is not the body; the soul is one, and the body is another” is a view. Finiteness is assumed by that view … the first view assuming an extreme thus “The soul is one, and the body is another”. | |
| 389.–90. A view assuming finiteness is wrong view … These fetters are not views. | |
| 391.–402. (27)–(30) Misapprehension by misinterpretation thus “Feeling … Perception … Formations … Consciousness is the body, and the soul is not the body; …” | |
| There is misinterpretation in these five aspects through the view assuming finiteness thus “The soul is one, and the body is another”. | |
| 403. In what five aspects is there misinterpretation through the view assuming finiteness thus “A Perfect One is after death”? | |
| (31) Misapprehension by misinterpretation thus “It is only materiality that carries the idea of death here; a Perfect One, on the break-up of the body, is and remains and arises and is generated” is a view. Finiteness is assumed by that view … the first view assuming an extreme thus “A Perfect One is after death”. | |
| 404.–5. A view assuming finiteness is wrong view … These fetters are not views. | |
| 406.–17. (32)–(35) Misapprehension by misinterpretation thus “It is only feeling … perception … formations … consciousness that carries the idea of death here; ” | |
| There is misinterpretation in these five aspects through the view assuming finiteness thus “A Perfect One is after death”. | |
| 418. In what five aspects is there misinterpretation through the view assuming finiteness thus “A Perfect One is not after death”? | |
| (36) Misapprehension by misinterpretation thus “It is only materiality that carries the idea of death here; a Perfect One, on the break-up of the body, is annihilated, lost; a Perfect One is not after death” is a view. Finiteness is assumed by that view … the first view assuming finiteness thus “A Perfect One is not after death”. | |
| 419.–20. A view assuming finiteness is wrong view … These fetters are not views. | |
| 421.–32. (37)–(40) Misapprehension by misunderstanding thus “It is only feeling … perception … formations … consciousness that carries the idea of death here, …” | |
| There is misinterpretation in these five aspects through the view assuming finiteness thus “A Perfect One is not after death”. | |
| 433. In what five aspects is there misinterpretation through the view assuming finiteness thus “A Perfect One both is and is not after death”? | |
| (41) Misapprehension by misinterpretation thus “It is only materiality that carries the idea of death here; a Perfect One, on the break-up of the body, both is and is not” is a view. Finiteness is assumed by that view … the first view assuming finiteness thus “A Perfect One both is and is not after death”. | |
| 434.–5. A view assuming finiteness is wrong view … These fetters are not views. | |
| 436.–47. (42)–(45) Misapprehension by misinterpretation thus “It is only feeling … perception … formations … consciousness that carries the idea of death here; … ” | |
| There is misinterpretation in these five aspects through the view assuming finiteness thus “A Perfect One both is and is not after death”. | |
| 448. In what five aspects is there misinterpretation through the view assuming finiteness thus “A Perfect One neither is nor is not after death”? | |
| (46) Misapprehension by misinterpretation thus “It is only materiality that carries the idea of death here; a Perfect One, on the break-up of the body, neither is nor is not” is a view. Finiteness is assumed by that view … the first view assuming finiteness thus “A Perfect One neither is nor is not after death”. | |
| 449.–50. A view assuming finiteness is wrong view … These fetters are not views. | |
| 451.–62. (47)–(50) Misapprehension by misinterpretation thus “It is only feeling … perception … formations … consciousness that carries the idea of death here; …” | |
| There is misinterpretation in these five aspects through the view assuming finiteness thus “A Perfect One neither is nor is not after death”. | |
| There is misinterpretation in these 50 aspects through the view assuming finiteness. |
1.2.8. Pubbantānudiṭṭhiniddesa |
(xiii) |
Pubbantānudiṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā—pubbantānudiṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti. |
463. In what 18 aspects is there misinterpretation through views about past finiteness? (see Brahmajālasuttanta) |
Pubbantānudiṭṭhiniddeso aṭṭhamo. |
There are four kinds of theorists about eternity, four kinds of theorists about partial eternity, four finite-infinitists, four eel-wrigglers, and two fortuitous-originists. |
| There is misinterpretation in these 18 aspects through views about past finiteness. |
1.2.9. Aparantānudiṭṭhiniddesa |
(ix) |
Aparantānudiṭṭhiyā katamehi catucattālīsāya ākārehi abhiniveso hoti? Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādā—aparantānudiṭṭhiyā imehi catucattālīsāya ākārehi abhiniveso hoti. |
464. In what 44 aspects is there misinterpretation through views about future finiteness? (see Brahmajālasuttanta) |
Aparantānudiṭṭhiniddeso navamo. |
There are sixteen kinds of theorists of percipience, eight kinds of theorists of non-percipience, eight kinds of theorists of neither-percipience-nor-non-percipience, seven kinds of theorists of annihilation, and five kinds of theorists of nibbana-here-and-now. |
| There is misinterpretation in these 44 aspects through views about future finiteness. |
1.2.10. Saññojanikādiṭṭhiniddesa |
(x) |
Saññojanikāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Yā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ …pe… diṭṭhābhiniveso diṭṭhiparāmāso—saññojanikāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti. |
465. In what 18 aspects is there misinterpretation through views that fetter? |
Saññojanikādiṭṭhiniddeso dasamo. |
Any view that is a recourse to views, … [repeat § 5] … misapprehension through views. |
| There is misinterpretation in these 18 aspects through views that fetter. |
1.2.11. Ahantimānavinibandhādiṭṭhiniddesa |
(xi) |
“Ahan”ti—mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu ahanti—abhinivesaparāmāso. Ahanti—mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “ahan”ti—mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
466. In what 18 aspects is there misinterpretation through views that shackle with the conceit “I”? |
Sotaṁ ahanti …pe… ghānaṁ ahanti …pe… jivhā ahanti …pe… kāyo ahanti …pe… mano ahanti …pe… rūpā ahanti …pe… dhammā ahanti … cakkhuviññāṇaṁ ahanti …pe… manoviññāṇaṁ ahanti—abhinivesaparāmāso. Ahanti—mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ aṭṭhārasamī “ahan”ti—mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. “Ahan”ti—mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti. |
(1) Misapprehension by misinterpreting the eye as “I” is a view that shackles with the conceit “I”. The view is not the ground … this is the first view that shackles with the conceit “I”. |
Ahantimānavinibandhādiṭṭhiniddeso ekādasamo. |
467.–8. The view that shackles with the conceit “I” is wrong view … These fetters are not views. |
| 469.–70. (2) Misapprehension by misinterpreting the ear as “I” is a view that shackles with the conceit “I” … | |
| 471.–515. (3) … the nose … (4) … the tongue … (5) … the body … (6) … the mind … (7) … visible objects … (8) sounds … (9) odours … (10) … flavours … (11) … tangible objects … (12) … ideas … (13) … eye-consciousness … (14) ear-consciousness … (15) … nose-consciousness … (16) … tongue-consciousness … (17) … body-consciousness … | |
| 516.–8. (18) Misapprehension by misinterpreting mind-consciousness as “I” is a view that shackles with the conceit “I” … There is misinterpretation in these 18 aspects through views that shackle with the conceit “I”. |
1.2.12. Mamantimānavinibandhādiṭṭhiniddesa |
(xii) |
“Maman”ti—mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu mamanti—abhinivesaparāmāso. Mamanti—mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā “maman”ti—mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
519. In what 18 aspects is there misinterpretation through views that shackle with the conceit “mine”? |
Sotaṁ mamanti …pe… ghānaṁ mamanti …pe… jivhā mamanti …pe… kāyo mamanti …pe… mano mamanti …pe… rūpā mamanti …pe… dhammā mamanti …pe… cakkhuviññāṇaṁ mamanti …pe… manoviññāṇaṁ mamanti abhinivesaparāmāso. Mamanti mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ aṭṭhārasamī “maman”ti—mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. “Maman”ti—mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti. |
(1) Misapprehension by misinterpreting the eye as “mine” is a view that shackles with the conceit “mine”. The view is not the ground … this is the first view that shackles with the conceit “mine”. |
Mamantimānavinibandhādiṭṭhiniddeso dvādasamo. |
520.–1. The view that shackles with the conceit “mine” is wrong view … These fetters are not views. |
| 522.–4. (2) Misapprehension by misinterpreting the ear as “mine” is a view that shackles with the conceit “mine” … | |
| 525.–69. (3) … the nose … [and so on as in §§ 471–515] … | |
| 570.–2. (18) Misapprehension by misinterpreting mind-consciousness as “mine” is a view that shackles with the conceit “mine” … | |
| There is misinterpretation in these 18 aspects through views that shackle with the conceit “mine”. |
1.2.13. Attavādapaṭisaṁyuttadiṭṭhiniddesa |
(xiii) |
Attavādapaṭisaṁyuttāya diṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ …pe…. |
573.–654. In what 20 aspects is there misinterpretation through views associated with self-theories? |
Kathaṁ rūpaṁ attato samanupassati? Idhekacco pathavīkasiṇaṁ …pe… odātakasiṇaṁ attato samanupassati. “Yaṁ odātakasiṇaṁ, so ahaṁ; yo ahaṁ, taṁ odātakasiṇan”ti—odātakasiṇañca attañca advayaṁ samanupassati. Seyyathāpi telappadīpassa jhāyato “yā acci, so vaṇṇo; yo vaṇṇo, sā accī”ti—acciñca vaṇṇañca advayaṁ samanupassati. Evamevaṁ idhekacco odātakasiṇaṁ attato samanupassati …pe… ayaṁ paṭhamā rūpavatthukā attavādapaṭisaṁyuttā diṭṭhi. Attavādapaṭisaṁyuttā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṁ rūpaṁ attato samanupassati …pe… attavādapaṭisaṁyuttāya diṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti. |
Here an untaught ordinary man … [repeat §§ 49–130] … |
Attavādapaṭisaṁyuttadiṭṭhiniddeso terasamo. |
There is misinterpretation in these twenty aspects through views associated with self theories. |
1.2.14. Lokavādapaṭisaṁyuttadiṭṭhiniddesa |
(xiv) |
Lokavādapaṭisaṁyuttāya diṭṭhiyā katamehi aṭṭhahi ākārehi abhiniveso hoti? Sassato attā ca loko cāti—abhinivesaparāmāso lokavādapaṭisaṁyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā, diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ paṭhamā lokavādapaṭisaṁyuttā diṭṭhi. Lokavādapaṭisaṁyuttā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. |
655.–7. In what 8 aspects is there misinterpretation through views associated with world-theories? |
Asassato attā ca loko cāti …pe… sassato ca asassato ca attā ca loko cāti …pe… neva sassato nāsassato attā ca loko cāti … antavā attā ca loko cāti … anantavā attā ca loko cāti … antavā ca anantavā ca attā ca loko cāti … neva antavā na anantavā attā ca loko cāti abhinivesaparāmāso lokavādapaṭisaṁyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṁ vatthu. Yā ca diṭṭhi yañca vatthu—ayaṁ aṭṭhamī lokavādapaṭisaṁyuttā diṭṭhi. Lokavādapaṭisaṁyuttā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Lokavādapaṭisaṁyuttāya diṭṭhiyā imehi aṭṭhahi ākārehi abhiniveso hoti. |
(1) Misapprehension by misinterpretation thus “Self and the world are eternal” is a view associated with a world-theory. The view is not the ground … These fetters are not views. |
Lokavādapaṭisaṁyuttadiṭṭhiniddeso cuddasamo. |
658.–60. (2) Misapprehension by misinterpretation thus “Self and the world are not eternal” is a view associated with a world-theory … |
| 661.–3. (3) … thus “Self and the world are both eternal and not eternal” … | |
| 664.–6. (4) … thus “Self and the world are neither eternal nor not eternal” … | |
| 667.–9. (5) … thus “Self and the world are finite” … | |
| 670.–2. (6) … thus “Self and the world are infinite” … | |
| 673.–5. (7) … thus “Self and the world are both finite and infinite” … | |
| 676.–8. (8) … thus “Self and the world are neither finite nor infinite” … These fetters are not views. | |
| There is misinterpretation in these 8 aspects through views associated with world theories. |
1.2.15. Bhavavibhavadiṭṭhiniddesa |
(xv) |
Olīyanābhiniveso bhavadiṭṭhi. Atidhāvanābhiniveso vibhavadiṭṭhi. |
679. Misinterpretation through holding back is the view of being [as eternity]. |
Assādadiṭṭhiyā pañcatiṁsāya ākārehi abhiniveso kati bhavadiṭṭhiyo, kati vibhavadiṭṭhiyo? Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo …pe… lokavādapaṭisaṁyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo? |
|
| (xvi) | |
Assādadiṭṭhiyā pañcatiṁsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Micchādiṭṭhiyā dasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. |
680. Misinterpretation through overreaching is the view of non-being [as annihilation]. |
“Sassato loko”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. “Asassato loko”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. “Antavā loko”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. “Anantavā loko”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. “Taṁ jīvaṁ taṁ sarīran”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. “Aññaṁ jīvaṁ aññaṁ sarīran”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. “Hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. “Na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. “Hoti ca na ca hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo “neva hoti na na hoti tathāgato paraṁ maraṇā”ti—antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. |
Cross-classification |
| 681. How many kinds of (xv) view of being and how many kinds of (xvi) view of non-being are (i) misinterpretation in 35 aspects through the hedonistic (attraction) view? | |
Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Aparantānudiṭṭhiyā catucattārīsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Ahanti—mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Mamanti—mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Attavādapaṭisaṁyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Lokavādapaṭisaṁyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. |
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| How many kinds of (xv) view of being and how many kinds of (xvi) view of non-being are (ii) misinterpretation in 20 aspects through views about self? | |
Sabbāva tā diṭṭhiyo assādadiṭṭhiyo. Sabbāva tā diṭṭhiyo attānudiṭṭhiyo. Sabbāva tā diṭṭhiyo micchādiṭṭhiyo. Sabbāva tā diṭṭhiyo sakkāyadiṭṭhiyo. Sabbāva tā diṭṭhiyo antaggāhikā diṭṭhiyo. Sabbāva tā diṭṭhiyo saññojanikā diṭṭhiyo. Sabbāva tā diṭṭhiyo attavādapaṭisaṁyuttā diṭṭhiyo. |
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| How many kinds of view of being and how many kinds of view of non-being are misinterpretation in 10 aspects through wrong view? | |
Bhavañca diṭṭhiṁ vibhavañca diṭṭhiṁ, |
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Etaṁ dvayaṁ takkikā nissitāse; |
How many kinds of view of being … |
Tesaṁ nirodhamhi na hatthi ñāṇaṁ, |
|
Yatthāyaṁ loko viparītasaññīti. |
How many kinds of (xv) view of being and how many kinds of (xvi) view of non-being are (xiv) misinterpretation in 8 aspects through views associated with world-theories? |
“Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti. Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā. Tesaṁ bhavanirodhāya dhamme desiyamāne cittaṁ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṁ kho, bhikkhave, olīyanti eke. |
682. (i) Misinterpretation in 35 aspects through the hedonistic (attraction) view can [all] be either (xv) view of being or (xvi) view of non-being. |
Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṁ abhinandanti—yato kira, bho, ayaṁ attā kāyassa bhedā paraṁ maraṇā ucchijjati vinassati na hoti paraṁ maraṇā, etaṁ santaṁ etaṁ paṇītaṁ etaṁ yāthāvanti. Evaṁ kho, bhikkhave, atidhāvanti eke. |
683. (ii) Misinterpretation in 20 aspects through views about self is 15 kinds of (xv) view of being and 5 kinds of (xvi) view of non-being. |
Kathañca, bhikkhave, cakkhumanto ca passanti? Idha, bhikkhave, bhikkhu bhūtaṁ bhūtato passati. Bhūtaṁ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṁ kho, bhikkhave, cakkhumanto ca passanti. |
684. (iii) Misinterpretation in 10 aspects through wrong view is all (xvi) view of non-being. |
Yo bhūtaṁ bhūtato disvā, |
685. (iv) Misinterpretation in 20 aspects through views about individuality is 15 kinds of (xv) view of being and 5 kinds of (xvi) view of non-being. |
bhūtassa ca atikkamaṁ; |
|
Yathābhūtedhimuccati, |
686. (v) Misinterpretation in 15 aspects through views of eternity based on individuality is all (xv) view of being. |
bhavataṇhā parikkhayā. |
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| 687. (vi) Misinterpretation in 5 aspects through views of annihilation based on individuality is all (xvi) view of non-being. | |
Sa ve bhūtapariññāto, |
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vītataṇho bhavābhave; |
688. (vii) [Misinterpretation in 50 aspects:] |
Bhūtassa vibhavā bhikkhu, |
|
nāgacchati punabbhavan”ti. |
(1) Misinterpretation in 5 aspects through views assuming finiteness thus “The world is eternal” is all (xv) view of being. |
Tayo puggalā vipannadiṭṭhī, tayo puggalā sampannadiṭṭhī. Katame tayo puggalā vipannadiṭṭhī? Titthiyo ca, titthiyasāvako ca, yo ca micchādiṭṭhiko—ime tayo puggalā vipannadiṭṭhī. |
(2) Misinterpretation in 5 aspects through views assuming finiteness thus “The world is not eternal” is all (xvi) view of non-being. |
Katame tayo puggalā sampannadiṭṭhī? Tathāgato ca, tathāgatasāvako ca, yo ca sammādiṭṭhiko—ime tayo puggalā sampannadiṭṭhī. |
689. (3) Misinterpretation in 5 aspects through views assuming finiteness thus “The world is finite” can [all] be either (xv) view of being or (xvi) view of non-being. |
“Kodhano upanāhī ca, |
(4) Misinterpretation in 5 aspects through views assuming finiteness thus “The world is infinite” can [all] be either (xv) view of being or (xvi) view of non-being. |
pāpamakkhī ca yo naro; |
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Vipannadiṭṭhi māyāvī, |
690. (5) Misinterpretation in 5 aspects through views assuming finiteness thus “The soul and the body are the same” is all (xvi) view of non-being. |
taṁ jaññā vasalo iti”. |
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| (6) Misinterpretation in 5 aspects through views assuming finiteness thus “The soul is one, and the body is another” is all (xv) view of being. | |
Akkodhano anupanāhī, |
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visuddho suddhataṁ gato; |
691. (7) Misinterpretation in 5 aspects through views assuming finiteness thus “A Perfect One is after death” is all (xv) view of being. |
Sampannadiṭṭhi medhāvī, |
|
taṁ jaññā ariyo itīti. |
(8) Misinterpretation in 5 aspects through views assuming finiteness thus “A Perfect One is not after death” is all (xvi) view of non-being. |
Tisso vipannadiṭṭhiyo, tisso sampannadiṭṭhiyo. Katamā tisso vipannadiṭṭhiyo? Etaṁ mamāti—vipannadiṭṭhi. Esohamasmīti—vipannadiṭṭhi. Eso me attāti—vipannadiṭṭhi. Imā tisso vipannadiṭṭhiyo. |
(9) Misinterpretation in 5 aspects through views assuming finiteness thus “A Perfect One both is and is not after death” can [all] be either (xv) view of being or (xvi) view of non-being. |
Katamā tisso sampannadiṭṭhiyo? Netaṁ mamāti—sampannadiṭṭhi. Nesohamasmīti—sampannadiṭṭhi. Na meso attāti—sampannadiṭṭhi. Imā tisso sampannadiṭṭhiyo. |
(10) Misinterpretation in 5 aspects through views assuming finiteness thus “A Perfect One neither is nor is not after death” can [all] be either (xv) view of being or (xvi) view of non-being. |
Etaṁ mamāti—kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? Esohamasmīti—kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? Eso me attāti—kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? |
692. (viii) Misinterpretation in 18 aspects through views about past finiteness can [all] be either (xv) view of being or (xvi) view of non-being. |
Etaṁ mamāti—pubbantānudiṭṭhi. Aṭṭhārasa diṭṭhiyo. Pubbantānuggahitā tā diṭṭhiyo. Esohamasmīti—aparantānudiṭṭhi. Catucattārīsaṁ diṭṭhiyo. Aparantānuggahitā tā diṭṭhiyo. Eso me attāti—vīsativatthukā attānudiṭṭhi. Vīsativatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhippamukhāni dvāsaṭṭhi diṭṭhigatāni. Pubbantāparantānuggahitā tā diṭṭhiyo. |
693. (ix) Misinterpretation in 44 aspects through views about future finiteness can [all] be either (xv) view of being or (xvi) view of non-being. |
“Ye keci, bhikkhave, mayi niṭṭhaṁ gatā, sabbe te diṭṭhisampannā. Tesaṁ diṭṭhisampannānaṁ pañcannaṁ idha niṭṭhā, pañcannaṁ idha vihāya niṭṭhā. Katamesaṁ pañcannaṁ idha niṭṭhā? Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā—imesaṁ pañcannaṁ idha niṭṭhā. |
694. (x) Misinterpretation in 18 aspects through views that fetter can [all] be either (xv) view of being or (xvi) view of non-being. |
Katamesaṁ pañcannaṁ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa, akaniṭṭhagāmino—imesaṁ pañcannaṁ idha vihāya niṭṭhā. |
695. (xi) Misinterpretation in 18 aspects through views that shackle with the conceit “I” are all (xvi) view of non-being. |
Ye keci, bhikkhave, mayi niṭṭhaṁ gatā, sabbe te diṭṭhisampannā. Tesaṁ diṭṭhisampannānaṁ imesaṁ pañcannaṁ idha niṭṭhā, imesaṁ pañcannaṁ idha vihāya niṭṭhā. |
696. (xii) Misinterpretation in 18 aspects through views that shackle with the conceit “mine” are all (xv) view of being. |
Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṁ sotāpannānaṁ pañcannaṁ idha niṭṭhā, pañcannaṁ idha vihāya niṭṭhā. Katamesaṁ pañcannaṁ idha niṭṭhā? Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā—imesaṁ pañcannaṁ idha niṭṭhā. |
697. (xiii) Misinterpretation in 20 aspects through views associated with self theories is 15 kinds of (xv) view of being and 5 kinds of (xvi) view of non-being. |
Katamesaṁ pañcannaṁ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa, akaniṭṭhagāmino—imesaṁ pañcannaṁ idha vihāya niṭṭhā. |
698. (xiv) Misinterpretation in 8 aspects through views associated with world theories can [all] be either (xv) view of being or (xvi) view of non-being. |
Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṁ sotāpannānaṁ imesaṁ pañcannaṁ idha niṭṭhā. Imesaṁ pañcannaṁ idha vihāya niṭṭhā”ti. |
699. All views are (i) hedonistic (attraction) views. |
Bhavavibhavadiṭṭhiniddeso soḷasamo. |
All views are (ii) views about self. |
Diṭṭhikathā niṭṭhitā. |
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| All views are (iii) wrong views. | |
| All views are (iv) views about individuality. | |
| All views are (vii) views assuming [by asserting or denying] finiteness | |
| All views are (x) views that fetter. | |
| All views are (xiii) views associated with self-theories. | |
| 700. The view of being, and the view of non-being: | |
| Rationalists make this pair their [sole] foundation; | |
| For they no knowledge have of that cessation, | |
| Whereof the world is wrong in its perception. | |
| Section VI | |
| 701. “Bhikkhus, there are two kinds of views, and when deities and human beings are obsessed by them, some hold back and some overreach: only those with eyes see. | |
| “And how do some hold back? Deities and human beings love being, delight in being, rejoice in being. When the True Idea is taught to them for the ceasing of being, their minds do not enter into it, become settled, steady and resolute. That is how some hold back. | |
| “And how do some overreach? Some are ashamed, humiliated and disgusted by that same being, they delight in non-being thus ‘Sirs, when with the break-up of the body this self is cut off, annihilated, is not any more after death, that is peaceful, that is sublime, that is true’. That is how some overreach. | |
| “And how do those with eyes see? Here a bhikkhu sees what is as what is. Having seen what is as what is, he has entered upon the way to dispassion for it, to the fading away of greed for it, to its cessation. That is how one with eyes sees. | |
| “Who sees what is just as what is | |
| And also can transcend what is | |
| Resolves according as it is, | |
| With craving for being now exhausted. | |
| He fully knows what is, so craves | |
| No more for being and non-being, | |
| Then with the non-being of what is | |
| That bhikkhu has no further being” (It 43). | |
| 702. Three kinds of persons have mistaken views: three kinds of persons have accurate views. | |
| What three kinds of persons have mistaken views? Teachers of other sects, their disciples, and anyone who has wrong view. These three kinds of persons have mistaken views. | |
| What three kinds of persons have accurate views? Perfect Ones, their disciples, and anyone who has right view. These are the three kinds of persons who have accurate views. | |
| 703. “A man as Outcaste may be known | |
| When full of wrath and enmity | |
| And insolence, and in his views | |
| Mistaken, and a fraud as well” (Sn 116). | |
| As Noble may be known the pure | |
| Who purify themselves from wrath | |
| And enmity, who in their views | |
| Are accurate, and wise as well. | |
| 704. Mistaken views are of three kinds; accurate views are of three kinds. | |
| What are the three kinds of mistaken views? “This is mine” is a mistaken view. “This is I” is a mistaken view. “This is my self” is a mistaken view. These are the three kinds of mistaken views. | |
| What are the three kinds of accurate views? “This is not mine” is an accurate view. “This is not I” is an accurate view. “This is not my self” is an accurate view. These are the three kinds of accurate views. | |
| 705. “This is mine”: what view is it? How many kinds of view is it? Which kind of finiteness are those kinds of view connected with? | |
| “This is I”: what view is it? How many kinds of view is it? Which kind of finiteness are those kinds of view connected with? | |
| “This is my self”: what view is it? How many kinds of view is it? Which kind of finiteness are those kinds of view connected with? | |
| “This is mine”: it is (viii) a view about past finiteness. It is of 18 kinds. Those kinds of view are connected with past finiteness. | |
| “This is I”: it is (ix) a view about future finiteness. It is of 44 kinds. Those kinds of view are connected with future finiteness. | |
| “This is my self”: it is (ii) the view about self with 20 grounds and (iv) the view about individuality with 20 grounds. The 62 kinds of resort to views are headed by the view about individuality. Those kinds of views are connected with past finiteness and future finiteness. | |
| 706. “Bhikkhus, those who have found their goal in me are all possessed of [right] view. Of these who are possessed of [right] view, five find their goal here [in this kind of life], and five find their goal [in the Pure Abodes] after leaving this kind of life. | |
| “What are the five who find their goal here? They are: One who will be reborn seven times at most (sattakkhattuparama), One who goes from noble family to noble family (kolaṅkola), One who germinates only once (ekabījin), the Once-returner (sakadāgāmin), and the Arahant in this life here and now. These five find their goal here [in this kind of life]. | |
| “What are the five who find their goal after leaving this kind of life? They are: One who attains nibbana early in his next existence (antarāparinibbāyin), One who attains nibbana more than half way through his next existence (upahaccaparinibbāyin), One who attains nibbana without prompting (asaṅkhāraparinibbāyin), One who attains nibbana with prompting (sasaṅkhāraparinibbāyin), One who is going upstream bound for the Highest Gods (uddhaṃsota-akaniṭṭhagāmin). These five find their goal after leaving this kind of life . | |
| “Bhikkhus, those who have perfect confidence in me have all entered the stream. Of those who have entered the stream, five find their goal here [in this kind of life], and five find their goal after leaving this kind of life. | |
| “What are the five who find their goal here? They are: One who will be reborn seven times at most, One who goes from noble family to noble family, One who germinates only once, the Once-returner, and the Arahant in this life here and now. These five find their goal here [in this kind of life]. | |
| “What are the five who find their goal after leaving this kind of life? They are: One who attains nibbana early in his next existence, One who attains nibbana more than half way through his next existence, One who attains nibbana without prompting, One who attains nibbana with prompting, One who is going upstream bound for the Highest Gods. These five find their goal after leaving this kind of life. | |
| “Bhikkhus, those who have perfect confidence in me have all entered the stream. Of those who have entered the stream, these five find their goal here, and these five find their goal after leaving this kind of life”. | |
| The Treatise on Views is completed. |
Ānāpānassatikathā-3 |
On Mindfulness of In&Out Breaths – Ānāpānassatikathā |
Gaṇanavāra |
... |
Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samādhikāni dve ñāṇasatāni uppajjanti – |
On practicing the sixteen aspected concentration based on mindfulness of in&out breath, the two hundred knowledges of concentration arise – |
1. aṭṭha paripanthe ñāṇāni, |
eight knowledges of danger or obstacle (aṭṭha paripanthe ñāṇāni) |
2. aṭṭha ca upakāre ñāṇāni, |
eight knowledges of support or aid (aṭṭha ca upakāre ñāṇāni) |
3. aṭṭhārasa upakkilese ñāṇāni, |
eighteen knowledges of corruptions (aṭṭhārasa upakkilese ñāṇāni) |
4. terasa vodāne ñāṇāni, |
thirteen knowledges of cleansing (terasa vodāne ñāṇāni) |
5. bāttiṃsa satokārissa ñāṇāni, |
thirty two knowledges of the mindful (bāttiṃsa satokārissa ñāṇāni) |
6. catuvīsati samādhivasena ñāṇāni, |
twenty four knowledges in terms of concentration (catuvīsati samādhivasena ñāṇāni) |
7. dvesattati vipassanāvasena ñāṇāni, |
seventy two knowledges in terms of vipassana (dvesattati vipassanāvasena ñāṇāni) |
8. aṭṭha nibbidāñāṇāni, |
eight knowledges of disenchantment (aṭṭha nibbidāñāṇāni) |
9. aṭṭha nibbidānulomañāṇāni, |
eight knowledges of the disenchantment in conformity (aṭṭha nibbidānulomañāṇāni) |
10. aṭṭha nibbidāpaṭippassaddhiñāṇāni, |
eight knowledges of allaying disenchantment (aṭṭha nibbidāpaṭippassaddhiñāṇāni) |
11. ekavīsati vimuttisukhe ñāṇāni. |
twenty one knowledges of the pleasure of release (ekavīsati vimuttisukhe ñāṇāni) |
1&2. |
1&2. (Explanation of the first sixteen knowledges) |
Katamāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni? |
What are the 8 knowledges of danger or obstacle, the 8 knowledges of support or aid? |
Kāmacchando samādhissa paripantho, nekkhammaṃ samādhissa upakāraṃ. |
Sensual desire (kāmacchando) is an obstacle to concentration, renunciation (nekkhammaṃ) is an aid to concentration. |
Byāpādo samādhissa paripantho, abyāpādo samādhissa upakāraṃ. |
Ill-will (byāpādo) is an obstacle to concentration, good-will (abyāpādo) is an aid to concentration. |
Thinamiddhaṃ samādhissa paripantho, ālokasaññā samādhissa upakāraṃ. |
Sloth and torpor (thinamiddhaṃ) are an obstacle to concentration, perception of light (ālokasaññā) is an aid to concentration. |
Uddhaccaṃ samādhissa paripantho, avikkhepo samādhissa upakāraṃ. |
Restlessness (uddhaccaṃ) is an obstacle to concentration, undistractedness (avikkhepo) is an aid to concentration. |
Vicikicchā samādhissa paripantho, dhammavavatthānaṃ samādhissa upakāraṃ. |
Doubt (vicikicchā) is an obstacle to concentration, resolving or figuring out the phenomena (dhammavavatthānaṃ) is an aid to concentration. |
Avijjā samādhissa paripantho, ñāṇaṃ samādhissa upakāraṃ. |
Ignorance (avijjā) is an obstacle to concentration, knowledge (ñāṇaṃ) is an aid to concentration. |
Arati samādhissa paripantho, pāmojjaṃ samādhissa upakāraṃ. |
Ennui or dissatisfaction (arati) is an obstacle to concentration, delight or enthusiasm (pāmojjaṃ) is an aid to concentration. |
Sabbepi akusalā dhammā samādhissa paripanthā, sabbepi kusalā dhammā samādhissa upakārā. |
All unwholesome phenomena (sabbe akusalā dhammā) are an obstacle to concentration, all wholesome phenomena (sabbe kusalā dhammā) are an aid to concentration. |
Imāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni. |
These are the 8 knowledges of obstacles, the 8 knowledges of support or aid. |
Gaṇanavāro paṭhamo. |
.. |
Soḷasañāṇaniddeso |
1 & 2. Explanation of the sixteen knowledges (Soḷasa ñāṇa niddeso) |
Imehi soḷasahi ākārehi uducittaṃ cittaṃ samuducitaṃ cittaṃ ekatte santiṭṭhati, nīvaraṇehi visujjhati. |
By these sixteen modes the upright mind, the very upright mind stands in unity, is cleansed of hindrances. |
Katame te ekattā? |
How are they in unity, in harmony (ekattā)? |
Nekkhammaṃ ekattaṃ, |
In unity with renunciation, |
abyāpādo ekattaṃ, |
in unity with non-ill-will, |
ālokasaññā ekattaṃ, |
in unity with the perception of light, |
avikkhepo ekattaṃ, |
in unity with non-distraction, |
dhammavavatthānaṃ ekattaṃ, |
in unity with investigation of phenomena, |
ñāṇaṃ ekattaṃ, |
in unity with knowledge, |
pāmojjaṃ ekattaṃ, |
in unity with happiness, |
sabbepi kusalā dhammā ekattā. |
in unity with all the skillful phenomena. |
Nīvaraṇāti, katame te nīvaraṇā? |
Hindrances (nīvaraṇā) means what are those hindrances? |
Kāmacchando nīvaraṇaṃ, |
Sensual desire is a hindrance, |
byāpādo nīvaraṇaṃ, |
ill-will is a hindrance, |
thinamiddhaṃ nīvaraṇaṃ, |
sloth and torpor is hindrance, |
uddhaccakukkuccaṃ nīvaraṇaṃ, |
restlessness and worry is hindrance, |
vicikicchā nīvaraṇaṃ, |
uncertainty is hindrance, |
avijjā nīvaraṇaṃ, |
ignorance is hindrance, |
arati nīvaraṇaṃ, |
discontent is hindrance, |
sabbepi akusalā dhammā nīvaraṇā. |
all unskillful phenomena are hindrances. |
Nīvaraṇāti, kenaṭṭhena nīvaraṇā? |
Hindrance means – in what sense is it a hindrance? |
Niyyānāvaraṇaṭṭhena nīvaraṇā. |
It is a hindrance in the sense that it is an obstruction to guidance. |
Katame te niyyānā? |
What are those guidances? |
Nekkhammaṃ ariyānaṃ niyyānaṃ. Tena ca nekkhammena ariyā niyyanti. Kāmacchando niyyānāvaraṇaṃ. Tena ca kāmacchandena nivutattā nekkhammaṃ ariyānaṃ niyyānaṃ nappajānātīti – kāmacchando niyyānāvaraṇaṃ. |
Renunciation is the guidance of the noble ones. The noble ones are guided or led by that renunciation. Sensual desire is an obstruction of the guidance. Due to the envelopment by that sensual desire, he does not know clearly the renunciation that is the guidance of the noble ones – thus is sensual desire an obstruction to guidance. |
Abyāpādo ariyānaṃ niyyānaṃ. Tena ca abyāpādena ariyā niyyanti. Byāpādo niyyānāvaraṇaṃ. Tena ca byāpādena nivutattā abyāpādaṃ ariyānaṃ niyyānaṃ nappajānātīti – byāpādo niyyānāvaraṇaṃ. |
Non-ill-will is the guidance of the noble ones. The noble ones are guided or led by that non-ill-will. Ill-will is an obstruction of the guidance. Due to the envelopment by that ill-will, he does not know clearly the renunciation that is the guidance of the noble ones – thus is ill-will an obstruction to guidance. |
Ālokasaññā ariyānaṃ niyyānaṃ. Tāya ca ālokasaññāya ariyā niyyanti. Thinamiddhaṃ niyyānāvaraṇaṃ. Tena ca thinamiddhena nivutattā ālokasaññaṃ ariyānaṃ niyyānaṃ nappajānātīti – thinamiddhaṃ niyyānāvaraṇaṃ. |
Perception of light is the guidance of the noble ones. The noble ones are guided or led by that perception of light. Sloth and torpor is an obstruction of the guidance. Due to the envelopment by that sloth and torpor, he does not know clearly the perception of light that is the guidance of the noble ones – thus is sloth and torpor an obstruction to guidance. |
Avikkhepo ariyānaṃ niyyānaṃ. Tena ca avikkhepena ariyā niyyanti. Uddhaccaṃ niyyānāvaraṇaṃ. Tena ca uddhaccena nivutattā avikkhepaṃ ariyānaṃ niyyānaṃ nappajānātīti – uddhaccaṃ niyyānāvaraṇaṃ. |
Non-distraction is the guidance of the noble ones. The noble ones are guided or led by that non-distraction. Restlessness is an obstruction of the guidance. Due to the envelopment by that restlessness, he does not know clearly the non-distraction that is the guidance of the noble ones – thus is restlessness an obstruction to guidance. |
Dhammavavatthānaṃ ariyānaṃ niyyānaṃ. Tena ca dhammavavatthānena ariyā niyyanti. Vicikicchā niyyānāvaraṇaṃ. Tāya ca vicikicchāya nivutattā dhammavavatthānaṃ ariyānaṃ niyyānaṃ nappajānātīti – vicikicchā niyyānāvaraṇaṃ. |
Investigation of phenomena is the guidance of the noble ones. The noble ones are guided or led by that investigation of phenomena. Uncertainty is an obstruction of the guidance. Due to the envelopment by that uncertainty, he does not know clearly the investigation of phenomena that is the guidance of the noble ones – thus is uncertainty an obstruction to guidance. |
Ñāṇaṃ ariyānaṃ niyyānaṃ. Tena ca ñāṇena ariyā niyyanti. Avijjā niyyānāvaraṇaṃ. Tāya ca avijjāya nivutattā ñāṇaṃ ariyānaṃ niyyānaṃ nappajānātīti – avijjā niyyānāvaraṇaṃ. |
Knowledge is the guidance of the noble ones. The noble ones are guided or led by that knowledge. Ignorance is an obstruction of the guidance. Due to the envelopment by that ignorance, he does not know clearly the knowledge, that is the guidance of the noble ones – thus is ignorance an obstruction to guidance. |
Pāmojjaṃ ariyānaṃ niyyānaṃ. Tena ca pāmojjena ariyā niyyanti. Arati niyyānāvaraṇaṃ. Tāya ca aratiyā nivutattā pāmojjaṃ ariyānaṃ niyyānaṃ nappajānātīti – arati niyyānāvaraṇaṃ. |
Delight or enthusiasm is the guidance of the noble ones. The noble ones are guided or led by that delight or enthusiasm. Discontent is an obstruction of the guidance. Due to the envelopment by that discontent, he does not know clearly the delight or enthusiasm that is the guidance of the noble ones – thus is discontent an obstruction to guidance. |
Sabbepi kusalā dhammā ariyānaṃ niyyānaṃ. Tehi ca kusalehi dhammehi ariyā niyyanti. Sabbepi akusalā dhammā niyyānāvaraṇā. Tehi ca akusalehi dhammehi nivutattā kusale dhamme ariyānaṃ niyyānaṃ nappajānātīti – sabbepi akusalā dhammā niyyānāvaraṇā. |
All skillful phenomena are the guidance of the noble ones. By all those skillful phenomena, the noble ones are guided or led. All unskillful phenomena are an obstruction of the guidance. Due to the envelopment by all those unskillful phenomena, he does not clearly know the skillful phenomena that are the guidance of the noble ones – thus are all the unskillful phenomena an obstruction to guidance. |
Imehi ca pana nīvaraṇehi visuddhacittassa |
For the one who is cleansed of these hindrances, |
soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato |
there is momentary unification (khaṇikasamodhānā), |
khaṇikasamodhānā. |
while practicing the concentration based on 16-faceted mindfulness of in&out breath. |
Soḷasañāṇaniddeso dutiyo. |
Explanation of the sixteen knowledges – the second. |
3. Upakkilesañāṇaniddeso |
3. Explanation of the knowledge of the corruptions/ imperfections (Upakkilesañāṇaniddeso) |
Paṭhamacchakkaṃ |
First sextet |
Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā katame aṭṭhārasa upakkilesā uppajjanti? |
For the one who is cleansed of these hindrances, while practicing the concentration based on 16-faceted mindfulness of in&out breath, due to the momentary unification – What are the 18 corruptions that arise? |
Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattavikkhepagataṃ cittaṃ samādhissa paripantho. |
1.While following the beginning-middle-and-end of in-breath with mindfulness, the mind that gets scattered internally is an obstacle for concentration. |
Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagataṃ cittaṃ samādhissa paripantho. |
2.While following the beginning-middle-and-end of out-breath with mindfulness, the mind that gets scattered externally is an obstacle for concentration. |
Assāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. |
3.Desire from longing for in-breath, from the practice of craving, is the obstacle for concentration. |
Passāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. |
4.Desire from longing for out-breath, from the practice of craving, is the obstacle for concentration. |
Assāsenābhitunnassa passāsapaṭilābhe mucchanā samādhissa paripantho. |
5.Being burdened by the in-breath, yearning for getting the out-breath is an obstruction for concentration. |
Passāsenābhitunnassa assāsapaṭilābhe mucchanā samādhissa paripantho. |
6.Being burdened by the out-breath, yearning for getting the in-breath is an obstruction for concentration. |
Anugacchanā ca assāsaṃ, passāsaṃ anugacchanā; |
Following the in-breath, following the out-breath; |
Sati ajjhattavikkhepā, kaṅkhanā bahiddhāvikkhepapatthanā . |
There is internal scatteredness from longing, external scatteredness from yearning. |
Assāsenābhitunnassa, passāsapaṭilābhe mucchanā; |
For the one burdened by the in-breath, there is yearning for getting the out-breath, |
Passāsenābhitunnassa, assāsapaṭilābhe mucchanā. |
For the one burdened by the out-breath, there is yearning for getting the in-breath. |
Cha ete upakkilesā, ānāpānassatisamādhissa; |
These are the 6 corruptions of the concentration based on the contemplation of in and out breath. |
Yehi vikkhippamānassa , no ca cittaṃ vimuccati; |
For the one who is scattered by these, the mind is not released. |
Vimokkhaṃ appajānantā, te honti parapattiyāti. |
Not knowing the release, they are dependent on others. |
Dutiyacchakkaṃ |
The second sextet |
Nimittaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. |
7.While adverting to the sign or theme of the in-breath, the mind is shaken – this is obstacle to concentration. |
Assāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. |
8.While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Nimittaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. |
9.While adverting to the sign or theme of the out-breath, the mind is shaken – this is obstacle to concentration. |
Passāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. |
10.While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Assāsaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. |
11.While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Passāsaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. |
12.While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Nimittaṃ āvajjamānassa, assāse vikkhipate mano; |
For the one who adverts to the sign or theme, the mind is scattered by the in-breath; |
Assāsaṃ āvajjamānassa, nimitte cittaṃ vikampati. |
For the one who adverts to the in-breath, the mind is shaken by the sign or theme. |
Nimittaṃ āvajjamānassa, passāse vikkhipate mano; |
For the one who adverts to the sign or theme, the mind is scattered by the out-breath; |
Passāsaṃ āvajjamānassa, nimitte cittaṃ vikampati. |
For the one who adverts to the out-breath, the mind is shaken by the sign or theme. |
Assāsaṃ āvajjamānassa, passāse vikkhipate mano; |
For the one who adverts to in-breath, the mind is scattered by the out-breath; |
Passāsaṃ āvajjamānassa, assāse cittaṃ vikampati. |
For the one who adverts to out-breath, the mind is scattered by the in-breath; |
Cha ete upakkilesā, ānāpānassatisamādhissa; |
These are the 6 corruptions of the concentration based on the contemplation of in and out breath. |
Yehi vikkhippamānassa, no ca cittaṃ vimuccati; |
For the one who is scattered by these, the mind is not released. |
Vimokkhaṃ appajānantā, te honti parapattiyāti. |
Not knowing the release, they are dependent on others. |
Tatiyacchakkaṃ |
The third sextet |
Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ – samādhissa paripantho. |
13.A mind that runs back, befallen with distraction – this is concentration’s obstacle. |
Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ – samādhissa paripantho. |
14.A mind that longs for the future, disturbed – this is concentration’s obstacle. |
Līnaṃ cittaṃ kosajjānupatitaṃ – samādhissa paripantho. |
15.A sluggish mind, befallen with laziness – this is concentration’s obstacle. |
Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ – samādhissa paripantho. |
16.An over-strained mind, befallen with restlessness – this is concentration’s obstacle. |
Abhinataṃ cittaṃ rāgānupatitaṃ – samādhissa paripantho. |
17.A mind bent on pleasure, befallen with craving – this is concentration’s obstacle. |
Apanataṃ cittaṃ byāpādānupatitaṃ – samādhissa paripantho. |
18.A hostile mind, befallen with ill-will – this is concentration’s obstacle. |
Atītānudhāvanaṃ cittaṃ, anāgatapaṭikaṅkhanaṃ līnaṃ; |
A mind that runs back, longs for the future, sluggish, |
Atipaggahitaṃ abhinataṃ, apanataṃ cittaṃ na samādhiyati. |
overstrained, bent on pleasure, dead set against – mind (such as this) is not concentrated. |
Cha ete upakkilesā, ānāpānassatisamādhissa; |
These are the 6 corruptions of the concentration based on the minfulness of in and out breath. |
Yehi upakkiliṭṭhasaṅkappo, adhicittaṃ nappajānātīti. |
Due to these corrupted intentions, the concentration (adhicitta) is not known. |
Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
1.While following the beginning-middle-and-end of in-breath with mindfulness, due to the mind that gets scattered internally, both body and mind are agitated (sāraddhā), stirred up (iñjitā) and fluttered (phanditā). |
Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
2.While following the beginning-middle-and-end of out-breath with mindfulness, due to the mind that gets scattered externally, both body and mind are agitated, stirred up and fluttered. |
Assāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
3.Due to the desire from longing for in-breath, from the practice of craving, both body and mind are agitated, stirred up and fluttered. |
Passāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
4.Due to the desire from longing for out-breath, from the practice of craving, both body and mind are agitated, stirred up and fluttered. |
Assāsenābhitunnassa passāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
5.Being burdened by the in-breath, due to yearning for getting the out-breath, both body and mind are agitated, stirred up and fluttered. |
Passāsenābhitunnassa assāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
6.Being burdened by the out-breath, due to yearning for getting the in-breath, both body and mind are agitated, stirred up and fluttered. |
Nimittaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
7.While adverting to the sign or theme of the in-breath, the mind being shaken, both body and mind are agitated, stirred up and fluttered. |
Assāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
8.While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Nimittaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
9.While adverting to the sign or theme of the out-breath, the mind being shaken, both body and mind are agitated, stirred up and fluttered. |
Passāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
10.While adverting to out-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Assāsaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
11.While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Passāsaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
12.While adverting to out-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Atītānudhāvanena cittena vikkhepānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
13.Due to a mind that runs back, that is befallen with distraction – both body and mind are agitated, stirred up and fluttered. |
Anāgatapaṭikaṅkhanena cittena vikampitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
14.Due to a mind that longs for the future, that is disturbed – both body and mind are agitated, stirred up and fluttered. |
Līnena cittena kosajjānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
15.Due to a sluggish mind, befallen with laziness, both body and mind are agitated, stirred up and fluttered. |
Atipaggahitena cittena uddhaccānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
16.Due to a over-strained mind, befallen with, both body and mind are agitated, stirred up and fluttered. |
Abhinatena cittena rāgānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
17.Due to a mind bent on pleasure, befallen with craving, both body and mind are agitated, stirred up and fluttered. |
Apanatena cittena byāpādānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
18.Due to a hostile mind, befallen with ill-will, both body and mind are agitated, stirred up and fluttered. |
Ānāpānassati yassa, paripuṇṇā abhāvitā; |
For whom contemplation of in&out breath is implemented (but) not well practiced, |
Kāyopi iñjito hoti, cittampi hoti iñjitaṃ; |
body is also stirred up, mind is also stirred up; |
Kāyopi phandito hoti, cittampi hoti phanditaṃ. |
body is also fluttered, mind is also fluttered. |
Ānāpānassati yassa, paripuṇṇā subhāvitā; |
For whom contemplation of in&out breath is implemented (and) well practiced, |
Kāyopi aniñjito hoti, cittampi hoti aniñjitaṃ; |
body is also not stirred up, mind is also not stirred up; |
Kāyopi aphandito hoti, cittampi hoti aphanditanti. |
body is also unfluttered, mind is also unfluttered. |
Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā ime aṭṭhārasa upakkilesā uppajjanti. |
To the one who is cleansed of these hindrances, these 18 corruptions arise, due to momentary unification (khaṇikasamodhānā), while practicing the concentration based on 16-faceted mindfulness of in&out breath. |
Upakkilesañāṇaniddeso tatiyo. |
Explanation of the knowledge of corruptions – the third. |
4. Vodānañāṇaniddeso |
4. Explanation of the knowledges of cleansing (Vodāna ñāṇa niddeso) |
Katamāni terasa vodāne ñāṇāni? |
What are the 13 knowledges of cleansing? |
Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. |
1.The mind that runs back is befallen with distraction – abandon that and it concentrates on one place – thus the mind does not go into distraction. |
Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. |
2.The mind that longs for the future is disturbed – abandon that and it gets settled there itself – thus the mind does not go into disturbance. |
Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
3.The sluggish mind is befallen with laziness – exert that and it abandons laziness – thus the mind does not go into distraction. |
Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
4.The over-strained mind is befallen with restlessness – restrain that and it abandons restlessness – thus the mind does not go into disturbance. |
Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
5.The mind bent on pleasure is befallen with craving – clearly comprehend that and it abandons craving – thus the mind does not go into distraction. |
Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
6.The hostile mind is befallen with ill-will – clearly comprehend that and it abandons ill-will – thus the mind does not go into disturbance. |
Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti. |
Due to these 6 reasons, the mind is clean, pure, focused. |
Katame te ekattā? |
How are they unified (ekattā)? |
Dānavosaggupaṭṭhānekattaṃ, |
7.They are unified by establishing relinquishment by generosity. |
samathanimittupaṭṭhānekattaṃ, |
8.They are unified by establishing concentration on the sign or theme. |
vaya-lakkhaṇupaṭṭhānekattaṃ, |
9.They are unified by the establishing of the characteristic of passing away. |
nirodhupaṭṭhānekattaṃ. |
10.They are unified by the establishing of cessation (Nibbāna). |
Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, |
The unification by establishing relinquishment by donation is for those who are intent on generosity. |
samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, |
The unification by establishing concentration on the sign or theme is for those who are engaged in the concentration of mind. |
vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, |
The unification by establishing of the characteristic of passing away is for the vipassana practitioners. |
nirodhupaṭṭhānekattañca ariyapuggalānaṃ – |
The unification by establishing of cessation is for noble persons. |
imehi catūhi ṭhānehi ekattagataṃ cittaṃ |
Due to these four reasons, the mind is one-pointed; there is the leaping forth due to |
paṭipadā-visuddhipakkhandañceva hoti, |
11.the purification of the practice, |
upekkhānubrūhitañca, |
12.unflappable dedication and |
ñāṇena ca sampahaṃsitaṃ. |
13.gladdening due to knowledge |
... |
(These are the 13 knowledges of cleansing) |
Paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? |
Of the first jhāna – what is the beginning, what is the middle, what is the end? |
Paṭhamassa jhānassa |
Of the first jhāna – |
paṭipadāvisuddhi ādi, |
purity of the practice is the beginning, |
upekkhānubrūhanā majjhe, |
unflappable dedication is the middle, |
sampahaṃsanā pariyosānaṃ. |
gladdening is the end. |
Paṭhamassa jhānassa paṭipadāvisuddhi ādi. |
Purity of the practice is the beginning of the first jhāna. |
Ādissa kati lakkhaṇāni? |
How many characteristics are there for the beginning? |
Ādissa tīṇi lakkhaṇāni. |
There are 3 characteristics for the beginning. |
Yo tassa paripantho tato cittaṃ visujjhati, |
1.It purifies the mind from that which is its obstacle, |
visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, |
2.Due to purification, the mind takes up the sign or theme of concentration precisely, |
paṭipannattā tattha cittaṃ pakkhandati. |
3.Due to taking up the practice of concentration the mind leaps forth from there. |
Yañca paripanthato cittaṃ visujjhati, |
It purifies the mind from that which is the obstacle. |
yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, |
It takes up the theme of concentration precisely, due to that which is the purity, |
yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. |
Mind leaps forth from there, due to that which the taking up of the practice – that purity of the practice is the beginning of the first jhāna. |
Ādissa imāni tīṇi lakkhaṇāni. |
These are the three characteristics of the beginning. |
Tena vuccati – ‘‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca’’. |
Therefore it is said, ‘The first jhāna is good in the beginning and endowed with (good) characteristics’. |
Paṭhamassa jhānassa upekkhānubrūhanā majjhe. |
Unflappable dedication is the middle of the first jhāna . |
Majjhassa kati lakkhaṇāni? |
How many characteristics are there for the middle? |
Majjhassa tīṇi lakkhaṇāni. |
The middle has three characteristics. |
Visuddhaṃ cittaṃ ajjhupekkhati, |
1.It takes care of the pure mind, |
samathapaṭipannaṃ ajjhupekkhati, |
2.It takes care of the concentration practice, |
ekattupaṭṭhānaṃ ajjhupekkhati. |
3.It takes care of the single-pointed-attention. |
Yañca visuddhaṃ cittaṃ ajjhupekkhati, |
And that which takes care of the pure mind, |
yañca samathapaṭipannaṃ ajjhupekkhati, |
which takes care of the practice of concentration, |
yañca ekattupaṭṭhānaṃ ajjhupekkhati – paṭhamassa jhānassa upekkhānubrūhanā majjhe. |
which takes care of the single-pointed-attention – that unflappable dedication is the middle of the first jhāna. |
Majjhassa imāni tīṇi lakkhaṇāni. |
These are the three characteristics of the middle. |
Tena vuccati – ‘‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca’’. |
Therefore it is said – ‘The first jhāna is good in the middle and endowed with (good) characteristics.’ |
Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. |
Gladdening is the end of the first jhāna. |
Pariyosānassa kati lakkhaṇāni? |
How many characteristics are there for the end? |
Pariyosānassa cattāri lakkhaṇāni. |
There are four characteristics of the end. |
Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, |
1.Gladdening in terms of not-outpacing the phenomena that arise together with it, |
indriyānaṃ ekarasaṭṭhena sampahaṃsanā, |
2.Gladdening in terms of the faculties unifying, |
tadupagavīriyavāhanaṭṭhena sampahaṃsanā, |
3.Gladdening in terms of making full use of the energy that arises therewith, |
āsevanaṭṭhena sampahaṃsanā. |
4.Gladdening in terms of repeated practice – |
Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. |
The end of the first jhāna is gladdening. |
Pariyosānassa imāni cattāri lakkhaṇāni. |
These are the four characteristics of the end. |
Tena vuccati – ‘‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañca’’. |
Therefore it is said, ‘The first jhāna is good in the beginning, endowed with (good) characteristics.’ |
Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with initial thought, endowed with applied thought, endowed with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Dutiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? |
Of the second jhāna – what is the beginning, what is the middle, what is the end? |
Dutiyassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ…pe… |
Of the second jhāna – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ pītisampannañceva hoti sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
…Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Tatiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ… |
Of the third jhāna – what is the beginning, what is the middle, what is the end? |
pe… |
Of the third jhāna – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ sukhasampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
…Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Catutthassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ… |
Of the fourth jhāna – what is the beginning, what is the middle, what is the end? |
pe… |
Of the fourth jhāna – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannañca upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
…Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with equanimity, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Ākāsānañcāyatanasamāpattiyā…pe… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannaṃ ca…pe… paññāsampannañca. |
Of the attainment of the sphere of limitless space… Of the attainment of the sphere of consciousness… Of the attainment of the sphere of nothingness… Of the attainment of the sphere of neither perception nor non-perception what is the beginning, what is the middle, what is the end… …Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with equanimity, endowed with resoluteness of mind… …endowed with wisdom. |
Aniccānupassanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… |
Of the contemplation of impermanence, what is the beginning, what is the middle, what is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Dukkhānupassanāya…pe… anattānupassanāya… nibbidānupassanāya… virāgānupassanāya… nirodhānupassanāya… paṭinissaggānupassanāya… khayānupassanāya… vayānupassanāya… vipariṇāmānupassanāya… animittānupassanāya… appaṇihitānupassanāya… suññatānupassanāya… adhipaññādhammavipassanāya… yathābhūtañāṇadassanāya… ādīnavānupassanāya… paṭisaṅkhānupassanāya… vivaṭṭanānupassanāya… paññāsampannañca. |
Of the contemplation of suffering… Of the contemplation of non-self… Of the contemplation of detachment… Of the contemplation of dispassion… Of the contemplation of cessation… Of the contemplation of forsaking… Of the contemplation of destruction… Of the contemplation of passing away… Of the contemplation of change… Of the contemplation of signlessness… Of the contemplation of desirelessness… Of the contemplation of emptiness… Of the contemplation of insight of the phenomena of higher wisdom… Of the contemplation of the knowledge of as-it-is… Of the contemplation of drawback… Of the contemplation of reflection… Of the contemplation of devolution… …endowed with wisdom. |
Sotāpattimaggassa…pe… sakadāgāmimaggassa… anāgāmimaggassa… |
Of the Path of Stream-entry… of the Path of Once-returner… Of the Path of Non-returner.. |
arahattamaggassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Arahattamaggassa paṭipadāvisuddhi ādi upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. |
Of the Path of Arahantship – what is the beginning, what is the middle, what is the end?Of the Path of Arahantship – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end. |
Arahattamaggassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? |
Purity of the practice is the beginning of the Path of Arahantship. How many characteristics are there for the beginning? |
Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. |
There are 3 characteristics for the beginning. It purifies the mind from that which is its obstacle. Due to purification, the mind takes up the sign or theme of concentration precisely. Due to taking up the practice of concentration the mind leaps forth from there. |
Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati – arahattamaggassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo ādikalyāṇo ceva hoti lakkhaṇasampanno ca’’. |
It purifies the mind from that which is the obstacle.It takes up the theme of concentration precisely, due to that which is the purity. Mind leaps forth from there, due to that which the taking up of the practice – that purity of the practice is the beginning of the Path of Arahantship.These are the three characteristics of the beginning. Therefore it is said, ‘The Path of Arahantship is good in the beginning and endowed with (good) characteristics’. |
Arahattamaggassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? |
The middle of the Path of Arahantship is unflappable dedication. How many characteristics are there for the middle? |
Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Tena vuccati – ‘‘arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca’’. |
The middle has three characteristics. It takes care of the pure mind. It takes care of the concentration practice. It takes care of the single-pointed-attention. And that which takes care of the pure mind, which takes care of the practice of concentration, which takes care of the single-pointed-attention – that unflappable dedication is the middle of the Path of Arahantship. These are the three characteristics of the middle. Therefore it is said – ‘The Path of Arahantship is good in the middle and endowed with (good) characteristics.’ |
Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? |
Gladdening is the end of the Path of Arahantship. How many characteristics are there for the end? |
Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo pariyosānakalyāṇo ceva hoti lakkhaṇasampanno ca’’. |
There are four characteristics of the end. Gladdening in terms of not-out-pacing the phenomena that arise together with it, gladdening in terms of the faculties becoming unified, gladdening in terms of making full use of the energy that arises therewith, gladdening in terms of repeated practice – The end of the Path of Arahantship is gladdening. These are the four characteristics of the end. Therefore it is said, ‘The Path of Arahantship is good in the beginning, endowed with (good) characteristics.’ |
Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with initial thought, endowed with applied thought, endowed with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
The (sign) theme, in-breath, out-breath are not the object of a single citta. |
Ajānato ca tayo dhamme, bhāvanā nupalabbhati. |
And not knowing these three phenomena, he does not obtain development. |
Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
The (sign) theme, in-breath, out-breath are not the object of a single citta. |
Jānato ca tayo dhamme, bhāvanā upalabbhatīti. |
And knowing these three phenomena, he obtains development. |
Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati? |
How these three phenomena are not the object of a single consciousness (citta), and how these three phenomena are not known, how the mind does not go to distraction, (but) makes manifest the effort, implements the method, attains distinction? |
Seyyathāpi rukkho same bhūmibhāge nikkhitto. Tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti; na āgate vā gate vā kakacadante manasi karoti. Na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. |
Like a tree established on level ground. A man might cut that (tree) with a saw. The man’s mindfulness is established to the extent of the teeth of the saw that touch the tree – he does not pay attention to the teeth of the saw that came or went. The teeth of the saw that came or went are not known. The effort is made manifest. The method is implemented. |
Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanā nimittaṃ. |
Like the tree established on level ground – so is the associated theme. |
Yathā kakacadantā, evaṃ assāsapassāsā. |
Like the teeth of the saw – so is the in and out breath. |
Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. |
Just as the man’s mindfulness is established to the extent of the teeth of the saw that touch the tree – he does not pay attention to the teeth of the saw that came or went. The teeth of the saw that came or went are not known. The effort is made manifest. The method is implemented. |
Evamevaṃ bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti. Visesamadhigacchati padhānañca. |
In the same way, the monk establishes mindfulness at the tip of the nose or rim of the mouth and sits – does not pay attention to the in&out breath that came or went. The in and out breaths that came and went are not known. The effort is made manifest. The method is implemented. The supreme distinction is attained. |
Katamaṃ padhānaṃ? |
What is effort? |
Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. |
For the one who puts forth effort, the body and mind is employable – this is effort. |
Katamo payogo? |
What is the method? |
Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti – ayaṃ payogo. |
For the one who puts forth effort, the corruptions are abandoned, applied thought is appeased – this is method. |
Katamo viseso? |
What is the distinction? |
Āraddhavīriyassa saññojanā pahīyanti, anusayā byantīhonti . Ayaṃ viseso. |
For the one who puts forth effort, the fetters are abandoned, tendencies are removed – this is the distinction. |
Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, |
Thus these three phenomena are not the object of a single consciousness(citta). |
na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati. |
These three phenomena are not unknown, the mind does not go to distraction, the effort is made manifest, the method is implemented, the distinction is attained. |
... |
NOTE: The chapter on cleansing is completed here. The following is a verse with each term explained – it seems to be inserted into this chapter. |
Ānāpānassati yassa, paripuṇṇā subhāvitā; |
Ānāpānassati yassa, paripuṇṇā subhāvitā; |
Anupubbaṃ paricitā, yathā buddhena desitā; |
Anupubbaṃ paricitā, yathā buddhena desitā; |
So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti. |
So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti. |
Ānanti assāso, no passāso. |
“Āna” means in-breath, not out-breath. |
Apānanti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati. Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhāti. |
“Apāna” means out-breath, not in-breath. Mindfulness is established in terms of in-breath, mindfulness is established in terms of out-breath. Whoever breaths in, there is establishing (in terms) of that, whoever breaths out, he establishes that. |
Paripuṇṇāti pariggahaṭṭhena paripuṇṇā, parivāraṭṭhena paripuṇṇā, paripūraṭṭhena paripuṇṇā. |
“Paripuṇṇā” means by gaining it, it is fulfilled; by being accompanied by it, it is fulfilled; by being fulfilled it is complete, fulfilled. |
Subhāvitāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. |
“Subhāvitā” means the four kinds of developing – there, developing by not out-running the arisen phenomena; developing by the faculties becoming essentially the same; developing by riding the energy produced from that; developing by practicing. |
Tassime cattāro bhāvanaṭṭhā yānīkatā honti vatthukatā anuṭṭhitā paricitā susamāraddhā. |
By these four (kinds of) developing, it is mastered, practiced thoroughly, accomplished, acquired, fully undertaken. |
Yānīkatāti yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto vesārajjappatto. Tassa me te dhammā āvajjanapaṭibaddhā honti ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Tena vuccati – ‘‘yānīkatā’’ti. |
“Yānīkatā” means where ever he wishes to, he attains it completely, strongly, skillfully. Those phenomena are with blamelessness, desired for, paid attention to, mind-born. Therefore it is said – “yānikatā”. |
Vatthukatāti yasmiṃ yasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti, tasmiṃ tasmiṃ vatthusmiṃ sati supaṭṭhitā hoti. Yasmiṃ yasmiṃ vā pana vatthusmiṃ sati sūpaṭṭhitā hoti, tasmiṃ tasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti. Tena vuccati – ‘‘vatthukatā’’ti. |
“Vatthukatā” means in whatever thing on which the mind is strongly willed upon, mindfulness is well established on that thing. Or whatever thing on which mindfulness is well established, the mind is willed upon, the mind is strongly willed upon. Therefore it is said – “vatthukatā”. |
Anuṭṭhitāti vatthusmiṃ yena yena cittaṃ abhinīharati tena tena sati anuparivattati. Yena yena vā pana sati anuparivattati tena tena cittaṃ abhinīharati. Tena vuccati – ‘‘anuṭṭhitā’’ti. |
“Anuṭṭhitā” means by whatever thing the mind directed to, mindfulness circles around by that. Or by whatever the mindfulness circles around, the mind is directed to that. Therefore, it is said, “anuṭṭhitā”. |
Paricitāti pariggahaṭṭhena paricitā, parivāraṭṭhena paricitā, paripūraṭṭhena paricitā. Satiyā pariggaṇhanto jināti pāpake akusale dhamme. Tena vuccati – ‘‘paricitā’’ti. |
“Paricitā” means by taking it up, it is acquired ; by keeping to it, it is acquired; by fulfilling it, it is acquired. He conquers the evil, unwholesome phenomena by taking it up with mindfulness. Therefore it is said – “paricitā”. |
Susamāraddhāti cattāro susamāraddhā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena susamāraddhā, indriyānaṃ ekarasaṭṭhena susamāraddhā, tadupagavīriyavāhanaṭṭhena susamāraddhā, tappaccanīkānaṃ kilesānaṃ susamūhatattā susamāraddhā. |
“Susamāraddha” means four kinds of full-undertaking – it is fully undertaken by not out-running the dhammas that arise there; it is fully undertaken by the oneness of faculties; it is fully undertaken by flowing with the energy that arises from that; it is fully undertaken by totally pulling out the adverse defilements. |
Susamanti atthi samaṃ, atthi susamaṃ. |
“Susama” means there is evenness, there is regularity. |
Katamaṃ samaṃ? |
What is even? |
Ye tattha jātā anavajjā kusalā bodhipakkhiyā – idaṃ samaṃ. |
Those that are born there that are blameless, wholesome, factors of enlightenment – that is even. |
Katamaṃ susamaṃ? |
What is regular? |
Yaṃ tesaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ – idaṃ susamaṃ. Iti idañca samaṃ idañca susamaṃ ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammūḷā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Tena vuccati – ‘‘susamāraddhā’’ti. |
That which is the object of those phenomena, the cessation, Nibbāna – that is regular. Thus this is the evenness and this is the regualarity that is known, seen, understood, realized, contacted by wisdom. The effort is aroused, unshaken; mindfulness is established, unfuddled; body is tranquil, pacified; mind is concentrated, single-pointed. Therefore it is said – “susamāraddhā”. |
Anupubbaṃ paricitāti dīghaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Dīghaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā…pe… paṭinissaggānupassī assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Paṭinissaggānupassī passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Sabbāpi soḷasavatthukā ānāpānassatiyo aññamaññaṃ paricitā ceva honti anuparicitā ca. Tena vuccati – ‘‘anupubbaparicitā’’ti. |
“Anupubbaṃ paricitā” means by long in-breath it was acquired before, will continue to be acquired later; by long out-breath it was acquired before, will continue to be acquired later; by short in-breath it was acquired before, will continue to be acquired later; by short out-breath it was acquired before, will continue to be acquired later… by breathing out, contemplating giving up, it was acquired before, will continue to be acquired later. All the 16-aspects of mindfulness of in&out breaths are mutually acquired, continually acquired. Therefore it is said – “anupubbaparicitā”. |
Yathāti dasa yathatthā – attadamathattho yathattho, attasamathattho yathattho, attaparinibbāpanattho yathattho, abhiññattho yathattho, pariññattho yathattho, pahānattho yathattho, bhāvanattho yathattho, sacchikiriyattho yathattho, saccābhisamayattho yathattho, nirodhe patiṭṭhāpakattho yathattho. |
“Yathā” means there are 10 kinds of meaning for ‘as’ – taming of self; calming of self; ending of kilesas in oneself; knowing; comprehending; abandoning; developing; realizing; realizing the truth; establishing in cessation. |
Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi, balesu ca vasībhāvaṃ. |
“Buddho” means he who is the Blessed One, Self-arisen, sans teacher, penetrated the truths by himself the previously unheard of phenomena. And who attained full enlightenment there; and acquired the strengths. |
Buddhoti kenaṭṭhena buddho? |
“Buddho” means in what sense is he “Buddho”? |
Bujjhitā saccānīti – buddho. |
He understood the truths – thus he is Buddho. |
Bodhetā pajāyāti – buddho. |
He teacher of the people – thus he is Buddho. |
Sabbaññutāya buddho. |
He is Buddho due to Full-enlightenment. |
Sabbadassāvitāya buddho. |
He is Buddho due to Complete-vision. |
Anaññaneyyatāya buddho. |
He is Buddho due to Being-unled-by-others. |
Visavitāya buddho. |
He is Buddho due to blossoming. |
Khīṇāsavasaṅkhātena buddho. |
He is Buddho due to destruction of cankers. |
Nirupalepasaṅkhātena buddho. |
He is Buddho due to unbesmearedness. |
Ekantavītarāgoti – buddho. |
He is Buddho as he is absolutely devoid of craving. |
Ekantavītadosoti – buddho. |
He is Buddho as he is absolutely devoid of ill-will. |
Ekantavītamohoti – buddho. |
He is Buddho as he is absolutely devoid of delusion. |
Ekantanikkilesoti – buddho. |
He is Buddho as he is absolutely without defilements. |
Ekāyanamaggaṃ gatoti – buddho. |
He is Buddho as he went of the Only-Path. |
Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti – buddho. |
He is Buddho as he comprehended perfectly, the only, the supreme, full-enlightenment. |
Abuddhivihatattā buddhipaṭilābhā – buddho. |
He is Buddho due to destruction of anti-wisdom and attaining wisdom. |
Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. |
Buddho does not mean a name given by mother, not given by father, not given by brother, not given by sister, not given by friends and colleagues, not given by blood-relations, not given by monks and learned people, not given by gods. |
Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ – buddhoti. |
This is pertaining to deliverance of the Buddha, of the Blessed One, at the root of the Bodhi-tree – (the deliverance) that was together with the acquiring of omnipotence; (that is) a designation due to realization – namely – Buddho. |
Desitāti attadamathattho yathattho yathā buddhena desito, |
“Desita” means as it is taught by the Buddha – the meaning of ‘as’ is ‘taming of self’; |
attasamathattho yathattho yathā buddhena desito, |
as it is taught by the Buddha – the meaning of ‘as’ is ‘calming of self’; |
attaparinibbāpanattho yathattho yathā buddhena desito…pe… |
as it is taught by the Buddha – the meaning of ‘as’ is ‘ending of kilesas in oneself’… |
nirodhe patiṭṭhāpakattho yathattho yathā buddhena desito. |
as it is taught by the Buddha – the meaning of ‘as’ is ‘establishing of cessation’. |
Soti gahaṭṭho vā hoti pabbajito vā. |
“So” means householder or renunciate. |
Lokoti. Khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko. Eko loko – sabbe sattā āhāraṭṭhitikā…pe… aṭṭhārasa lokā – aṭṭhārasa dhātuyo. |
“Loko” means the world of aggregates, the world of elements, the world of bases, the unfortunate world becoming, the unfortunate world birth, the higher world becoming, the fortunate world becoming, the fortunate world birth. There is one world – all being depend on sustenance… … there are eight worlds – the eight elements. |
Pabhāsetīti attadamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attasamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attaparinibbāpanatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti…pe… nirodhe patiṭṭhāpakatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. |
“Pabāseti” means the perfect comprehension in the sense as in taming of one’s self. He casts light on, shines, illuminates this world. The perfect comprehension as in the sense of calming one’s self. He casts light on, shines, illuminates this world. Perfect comprehension as in the sense of ending kilesas in oneself. He casts light on, shines, illuminates this world… Perfect comprehension as in the sense of establishing in cessation. He casts light on, shines, illuminates this world. |
Abbhā muttova candimāti yathā abbhā, evaṃ kilesā. Yathā cando, evaṃ ariyañāṇaṃ. Yathā candimā devaputto, evaṃ bhikkhu. Yathā cando abbhā mutto mahikā mutto dhūmarajā mutto rāhugahaṇā vippamutto bhāsate ca tapate ca virocate ca, evamevaṃ bhikkhu sabbakilesehi vippamutto bhāsate ca tapate ca virocate ca. Tena vuccati – abbhā muttova candimāti. |
“Abbhā muttova candimā” – as the clouds, so the defilements. As the moon, so the Noble Ones. As the moon-god, so the monk. As the moon is released from clouds, released from frost, released from smoke and dust, released from eclipse – well-released it shines and glows and gleams, in the same way the monk well-released from all defilements shines and glows and gleams. Therefore it is said – “abbhā muttova candimā”. |
Imāni terasa vodāne ñāṇāni. |
These are the thirteen knowledges of cleansing. |
Vodānañāṇaniddeso catuttho. |
Explanation of the thirteen knowledges of cleansing – The fourth. |
Bhāṇavāro. |
5. Satokāriñāṇaniddeso |
5. Explanation of the knowledges of the mindful-one (Satokāri ñāṇa niddeso) |
Katamāni bāttiṃsa satokārissa ñāṇāni? |
What are the 32 knowledges of the mindful-one? |
Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. |
Here, a monk goes to a forest or root-of-a-tree or a lonely place and sits, having bent (legs) cross-wise, having made the body straighten up, having established the upheld mindfulness. He breathes in mindfully, breathes out mindfully. |
Dīghaṃ vā assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti. |
1. Breathing in long, he knows, “I am breathing in long”. |
Dīghaṃ vā passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti. |
2. Breathing out long, he knows, “I am breathing out long”. |
Rassaṃ vā assasanto ‘‘rassaṃ assasāmī’’ti pajānāti. |
3. Breathing in short, he knows, “I am breathing in short”. |
Rassaṃ vā passasanto ‘‘rassaṃ passasāmī’’ti pajānāti. |
4. Breathing out short, he knows, “I am breathing out short”. whole body”. |
‘‘Sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati. |
6. He trains himself (thus), “I will breathe out experiencing the whole |
‘‘Sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati. |
5. He trains himself (thus), “I will breathe in experiencing the body”. |
‘‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati. |
7. He trains himself (thus), “I will breathe in calming the bodily-fabrication”. |
‘‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. |
8. He trains himself (thus), “I will breathe out calming the bodily-fabrication”. |
Pītipaṭisaṃvedī…pe… |
9. He trains himself (thus), “I will breathe in experiencing joy”. |
| 10. He trains himself (thus), “I will breathe out experiencing joy”. | |
sukhapaṭisaṃvedī… |
11. He trains himself (thus), “I will breathe in experiencing pleasure”. |
| 12. He trains himself (thus), “I will breathe out experiencing pleasure”. | |
cittasaṅkhārapaṭisaṃvedī … |
13. He trains himself (thus), “I will breathe in experiencing the mental-fabrications”. |
| 14. He trains himself (thus), “I will breathe out experiencing the mental-fabrications”. | |
passambhayaṃ cittasaṅkhāraṃ… |
15. He trains himself (thus), “I will breathe in calming the mental-fabrications”. |
| 16. He trains himself (thus), “I will breathe out calming the mental-fabrications”. | |
cittapaṭisaṃvedī… |
17. He trains himself (thus), “I will breathe in experiencing the mind”. |
| 18. He trains himself (thus), “I will breathe out experiencing the mind”. | |
abhippamodayaṃ cittaṃ… |
19. He trains himself (thus), “I will breathe in gladdening the mind”. |
| 20. He trains himself (thus), “I will breathe out gladdening the mind”. | |
samādahaṃ cittaṃ… |
21. He trains himself (thus), “I will breathe in concentrating the mind”. |
| 22. He trains himself (thus), “I will breathe out concentrating the mind”. | |
vimocayaṃ cittaṃ… |
23. He trains himself (thus), “I will breathe in releasing the mind”. |
| 24. He trains himself (thus), “I will breathe out releasing the mind”. | |
aniccānupassī… |
25. He trains himself (thus), “I will breathe in contemplating impermanence”. |
| 26. He trains himself (thus), “I will breathe out contemplating impermanence”. | |
virāgānupassī… |
27. He trains himself (thus), “I will breathe in contemplating dispassion”. |
| 28. He trains himself (thus), “I will breathe out contemplating dispassion”. | |
nirodhānupassī… |
29. He trains himself (thus), “I will breathe in contemplating cessation”. |
| 30. He trains himself (thus), “I will breathe out contemplating cessation”. | |
‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati. |
31. He trains himself (thus), “I will breathe in contemplating forsaking”. |
‘‘Paṭinissaggānupassī passasissāmī’’ti sikkhati. |
32. He trains himself (thus), “I will breathe out contemplating forsaking”. |
Idhāti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. |
“Idhā” means in this view, in this forbearance, in this choice, in this adoption, in this Teaching, in this discipline, in this discipline-of-teaching, in this scripture, in this brahma-faring, in this Teaching, in this Teacher’s Dispensation. Therefore it is said – “idha”. |
Bhikkhūti puthujjanakalyāṇako vā hoti bhikkhu sekkho vā arahā vā akuppadhammo. |
“Bhikkhū” means a virtuous-ordinary person or a trainee monk or an arahant of unshakeable nature. |
Araññanti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. |
“Arañña” means – after one gets out, all that is beyond the gate-post of the city is forest(arañña). |
Rukkhamūlanti yattha bhikkhuno āsanaṃ paññattaṃ hoti mañco vā pīṭhaṃ vā bhisi vā taṭṭikā vā cammakhaṇḍo vā tiṇasantharo vā paṇṇasantharo vā palālasantharo vā, tattha bhikkhu caṅkamati vā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. |
“Rukkhamūla” means the place where the monk’s prepared seat or couch or chair or cushion or mat or leather seating or grass-spreading or leaf-spreading or straw-spreading is present; that place where the monk does walking(meditation) or standing (meditation) or sitting or lies down(makes his bed). |
Suññanti kenaci anākiṇṇaṃ hoti gahaṭṭhehi vā pabbajitehi vā. |
“Suñña” means any place that is not crowded either householders or renounced ones. |
Agāranti vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. |
“Agāra” means a monastery, a wide roofed house, palace, multi-storied house, cave. |
Nisīdati pallaṅkaṃ ābhujitvāti nisinno hoti pallaṅkaṃ ābhujitvā. |
“Nisīdati pallaṅkaṃ ābhujitvā” means (he) had sat down having bent his legs cross-wise. |
Ujuṃ kāyaṃ paṇidhāyāti ujuko hoti kāyo ṭhito supaṇihito. |
“Ujuṃ kāyaṃ paṇidhāyā” means the body is straight, stays up, good posture. |
Parimukhaṃ satiṃ upaṭṭhapetvāti. |
“Parimukhaṃ satiṃ upaṭṭhapetvā” – |
Parīti pariggahaṭṭho. |
“Parī” in the sense of taking up (holding or grasping). |
Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti. |
“Mukha” in the sense of ‘the way out’ (entrance). “Sati” in the sense of establishing. Therefore it is said, “parimukhaṃ satiṃ upaṭṭhapetvā”. |
Satova assasati, sato passasatīti bāttiṃsāya ākārehi sato kārī hoti. |
“Satova assasati, sato passasati” – by the 32 ways, he is mindful. |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long inhalation. By that mindfulness, by that knowledge, he is mindful. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long exhalation. By that mindfulness, by that knowledge, he is mindful. |
Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short inhalation. By that mindfulness, by that knowledge, he is mindful. |
Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short exhalation. By that mindfulness, by that knowledge, he is mindful… |
paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of inhaling, (while) contemplating forsaking. By that mindfulness, by that knowledge, he is mindful. |
Paṭhamacatukkaniddeso |
Explanation of the first quartet |
Kathaṃ dīghaṃ assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti, dīghaṃ passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti? |
How does he know that, “I am breathing in long”, while breathing in? (How does he know that,) “I am breathing out long”, while breathing out ? |
Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, |
1.He breathes in a long in-breath that is deemed long; |
dīghaṃ passāsaṃ addhānasaṅkhāte passasati, |
2.he breathes out a long out-breath that is deemed long; |
dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
3.he merely breathes in and merely breathes out long in and out breaths that are deemed long. |
Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. |
4.A willingness arises while breathing in and breathing out long in and out breaths that are deemed long. |
Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, |
Due to the willingness, he breathes in a long breath that is more subtle than that. |
chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, |
5.Due to the willingness, he breathes out a long breath that is more subtle than that. |
chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
6.Due to the willingness, he breathes in and breathes out long breaths that are more subtle than that. |
Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. |
7.Gladness arises, as he breathes in and breathes out long breaths that are more subtle than that, through the willingness. |
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, |
Due to the gladness, he breathes in a long breath that is more subtle than that. |
pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, |
8.Due to the gladness, he breathes out a long breath that is more subtle than that. |
pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
9.Due to the gladness, he breathes in and breathes out long breaths that are more subtle than that. |
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsāpi cittaṃ vivattati, upekkhā saṇṭhāti. |
The mind subsides from the long in and out breaths and equanimity or balance is established – as he breathes in and breathes out long breaths that are more subtle than that, through gladness. |
Imehi navahākārehi dīghaṃ assāsapassāsā kāyo. |
By these 9 ways the long in and out breaths are ‘body’. |
Upaṭṭhānaṃ sati. |
The establishing is mindfulness. |
Anupassanā ñāṇaṃ. |
The contemplation is knowledge. |
Kāyo upaṭṭhānaṃ, no sati; |
The establishing of the ‘body’ is not the mindfulness. |
sati upaṭṭhānañceva sati ca. |
Only the ‘establishing of mindfulness’ in mindfulness. |
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. |
By that mindfulness, by that knowledge, he contemplates that ‘body’. |
Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
Therefore it is said as, “kāye kāyānupassanāsatipaṭṭhānabhāvanā” . |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati? |
“Anupassatī” – how does he contemplate that ‘body’? |
Aniccato anupassati, no niccato. |
He contemplates as impermanent – not as permanent. |
Dukkhato anupassati, no sukhato. |
He contemplates as suffering – not as pleasant. |
Anattato anupassati, no attato. |
He contemplates as not-self – not as self. |
Nibbindati, no nandati. |
He is disgusted with – does not rejoice. |
Virajjati, no rajjati. |
He gets detached from – is not attached to it. |
Nirodheti, no samudeti. |
He eradicates – does not give rise to. |
Paṭinissajjati, no ādiyati. |
He forsakes – does not take it up. |
Aniccato anupassanto niccasaññaṃ pajahati. |
Contemplating as impermanent – he abandons the perception of permanence. |
Dukkhato anupassanto sukhasaññaṃ pajahati. |
Contemplating as suffering – he abandons the perception of pleasantness. |
Anattato anupassanto attasaññaṃ pajahati. |
Contemplating as not-self – he abandons the perception of selfhood. |
Nibbindanto nandiṃ pajahati. |
While being disgusted – he abandons rejoicing. |
Virajjanto rāgaṃ pajahati. |
While being detached from – he abandons attachment. |
Nirodhento samudayaṃ pajahati. |
While eradicating – he abandons giving rise to. |
Paṭinissajjanto ādānaṃ pajahati. |
While forsaking – he abandons taking up. |
Evaṃ taṃ kāyaṃ anupassati. |
Thus he contemplates that ‘body’. |
Bhāvanāti catasso bhāvanā – |
“Bhāvanā” means the four (kinds of) developing – there, |
tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, |
developing in terms of not out-running the arisen phenomena; |
indriyānaṃ ekarasaṭṭhena bhāvanā, |
developing in terms of the faculties becoming essentially the same; |
tadupagavīriyavāhanaṭṭhena bhāvanā, |
developing in terms of riding the energy produced from that; |
āsevanaṭṭhena bhāvanā. |
developing in terms of practicing. |
Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in and out breaths – |
vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
sensations arise, that are known; known, they are present; known, they go to disappearance. |
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Known, perceptions arise; known, they are present; known, they go to disappearance. |
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Known, thoughts arise; known, they are present; known, they go to disappearance. |
Kathaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? |
How do the sensations arise, known; known, how are they present; known, how do they go to disappearance? |
Kathaṃ vedanāya uppādo vidito hoti? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Taṇhāsamudayā vedanāsamudayoti… kammasamudayā vedanāsamudayoti… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. |
“From the arising of ignorance, sensation arises” – in the sense of the arising of the condition, the arising of sensation is known. “From the arising of craving, sensation arises”… “From the arising of action, sensation arises”… “From the arising of contact, sensation arises” – in the sense of the arising of the condition, the arising of the sensation is known. |
Nibbattilakkhaṇaṃ passatopi vedanāya uppādo vidito hoti. |
Seeing the characteristic nature of origination, the arising of sensation is known. |
Evaṃ vedanāya uppādo vidito hoti. |
Thus the arising of sensation is known. |
Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? |
How is the presence of sensation known? |
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “impermanent”, the presence of decay is known. |
Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “suffering”, the presence of fearsomeness is known. |
Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “not-self”, the presence of emptiness is known. |
Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti. |
Thus the presence of sensation is known. |
Kathaṃ vedanāya atthaṅgamo vidito hoti? |
How is the disappearance of sensation known? |
Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Taṇhānirodhā vedanānirodhoti …pe… kammanirodhā vedanānirodhoti…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. |
“From the ceasing of ignorance, sensation ceases” – in the sense of the ceasing of the condition, the ceasing of sensation is known. “From the ceasing of craving, sensation ceases”… “From the ceasing of action, sensation ceases”… “From the ceasing of contact, sensation ceases” – in the sense of the ceasing of the condition, the ceasing of the sensation is known. |
Vipariṇāmalakkhaṇaṃ passatopi vedanāya atthaṅgamo vidito hoti. |
Seeing the characteristic nature of changebleness, the ceasing of sensation is known. |
Evaṃ vedanāya atthaṅgamo vidito hoti. Evaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Thus the ceasing of sensation is known. |
Kathaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? |
How do the perceptions arise, known; known, how are they present; known, how do they go to disappearance? |
Kathaṃ saññāya uppādo vidito hoti? Avijjāsamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Taṇhāsamudayā saññāsamudayoti…pe… kammasamudayā saññāsamudayoti…pe… phassasamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. |
“From the arising of ignorance, perception arises” – in the sense of the arising of the condition, the arising of perception is known. “From the arising of craving, perception arises”… “From the arising of action, perception arises”… “From the arising of contact, perception arises” – in the sense of the arising of the condition, the arising of the perception is known. |
Nibbattilakkhaṇaṃ passatopi saññāya uppādo vidito hoti. |
Seeing the characteristic nature of origination, the arising of perception is known. |
Evaṃ saññāya uppādo vidito hoti. |
Thus the arising of perception is known. |
Kathaṃ saññāya upaṭṭhānaṃ viditaṃ hoti? |
How is the presence of perception known? |
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “impermanent”, the presence of decay is known. |
Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “suffering”, the presence of fearsomeness is known. |
Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “not-self”, the presence of emptiness is known. |
Evaṃ saññāya upaṭṭhānaṃ viditaṃ hoti. |
Thus the presence of perception is known. |
Kathaṃ saññāya atthaṅgamo vidito hoti? |
How is the disappearance of perception known? |
Avijjānirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Taṇhānirodhā saññānirodhoti…pe… kammanirodhā saññānirodhoti…pe… phassanirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. |
“From the ceasing of ignorance, perception ceases” – in the sense of the ceasing of the condition, the ceasing of perception is known. “From the ceasing of craving, perception ceases”… “From the ceasing of action, perception ceases”… “From the ceasing of contact, perception ceases” – in the sense of the ceasing of the condition, the ceasing of the perception is known. |
Vipariṇāmalakkhaṇaṃ passatopi saññāya atthaṅgamo vidito hoti. |
Seeing the characteristic nature of changebleness, the ceasing of perception is known. |
Evaṃ saññāya atthaṅgamo vidito hoti. Evaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Thus the ceasing of perception is known. |
Kathaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? |
How do the thoughts arise, known; known, how are they present; known, how do they go to disappearance? |
Kathaṃ vitakkānaṃ uppādo vidito hoti? Avijjāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Taṇhāsamudayā vitakkasamudayoti…pe… kammasamudayā vitakkasamudayoti…pe… saññāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. |
“From the arising of ignorance, thought arises” – in the sense of the arising of the condition, the arising of thought is known. “From the arising of craving, thought arises”… “From the arising of action, thought arises”… “From the arising of contact, thought arises” – in the sense of the arising of the condition, the arising of the thought is known. |
Nibbattilakkhaṇaṃ passatopi vitakkānaṃ uppādo vidito hoti. |
Seeing the characteristic nature of origination, the arising of thought is known. |
Evaṃ vitakkānaṃ uppādo vidito hoti. |
Thus the arising of thought is known. |
Kathaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti? |
How is the presence of thought known? |
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “impermanent”, the presence of decay is known. |
Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “suffering”, the presence of fearsomeness is known. |
Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “not-self”, the presence of emptiness is known. |
Evaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti. |
Thus the presence of thought is known. |
Kathaṃ vitakkānaṃ atthaṅgamo vidito hoti? |
How is the disappearance of thought known? |
Avijjānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Taṇhānirodhā vitakkanirodhoti…pe… kammanirodhā vitakkanirodhoti…pe… saññānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. |
“From the ceasing of ignorance, thought ceases” – in the sense of the ceasing of the condition, the ceasing of thought is known. “From the ceasing of craving, thought ceases”… “From the ceasing of action, thought ceases”… “From the ceasing of contact, thought ceases” – in the sense of the ceasing of the condition, the ceasing of the thought is known. |
Vipariṇāmalakkhaṇaṃ passatopi vitakkānaṃ atthaṅgamo vidito hoti. |
Seeing the characteristic nature of changebleness, the ceasing of thought is known. |
Evaṃ vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Thus the ceasing of thought is known. |
Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati. |
He integrates the faculties while being aware of the single-pointedness and non-distraction of the mind in terms of the long in and out breaths; he knows the sphere; he fathoms the even-ing out; …he integrates the path; integrates the phenomena; knows the sphere; fathoms evenness or consistency (even-keeled). |
Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? |
“Indriyāni samodhāneti” – how does one integrate the faculties? |
Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti, |
In the sense of resoluteness, one integrates faith-faculty, saddhindriya. |
paggahaṭṭhena vīriyindriyaṃ samodhāneti, |
In the sense of exertion, one integrates effort-faculty, vīriyindriya. |
upaṭṭhānaṭṭhena satindriyaṃ samodhāneti, |
In the sense of attentiveness, one integrates mindfulness-faculty, satindriya. |
avikkhepaṭṭhena samādhindriyaṃ samodhāneti, |
In the sense of undistratedness, one integrates concentration-faculty, samādhindriya. |
dassanaṭṭhena paññindriyaṃ samodhāneti. |
In the sense of seeing, one integrates wisdom-faculty, paññindriya. |
Ayaṃ puggalo imāni indriyāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘indriyāni samodhānetī’’ti. |
A person integrates these faculties in these objects. Therefore it is said, ‘indriyāni samodhāneti’. |
Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. |
“Gocarañca pajānāti” – whatever is his object, that is his gocara, range. |
Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ. |
Whatever is his gocara, range – that is his object. |
Pajānātīti puggalo. |
“Pajānāti” – (refers to) the person. |
Pajānanā paññā. |
Knowing, pajānana is paññā, wisdom. |
... |
(The following is the explanation for samatha – the word is separated into two parts – sama and attha) |
Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. |
“Sama” means the attentiveness towards the object is even, the undistractedness of the mind is even, the resoluteness of the mind is even, the purification of the mind is even. |
Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. |
“Attho” in the sense of blamelessness, un-defiledness, purification, excellence. |
Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. |
“Paṭivijjhati” means one comprehends in terms of attending to the object; one comprehends in terms of undistractedness of mind; one comprehends in terms of resoluteness of the mind; one comprehends in terms of purification of the mind. |
Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Therefore it is said, ‘samatthañca paṭivijjhati’. |
Balāni samodhānetīti kathaṃ balāni samodhāneti? |
“Balāni samodhāneti” – how does one integrate the strengths, bala? |
Assaddhiye akampiyaṭṭhena saddhābalaṃ samodhāneti, |
One integrates strength of faith, saddhābala in the sense of not being swayed by non-belief. |
kosajje akampiyaṭṭhena vīriyabalaṃ samodhāneti, |
One integrates strength of effort, vīriyabala, in the sense of not being swayed by laziness. |
pamāde akampiyaṭṭhena satibalaṃ samodhāneti, |
One integrates strength of mindfulness, satibala, in the sense of not being swayed by heedlessness. |
uddhacce akampiyaṭṭhena samādhibalaṃ samodhāneti, |
One integrates strength of concentration, samādhibala, in the sense of not being swayed by restlessness. |
avijjāya akampiyaṭṭhena paññābalaṃ samodhāneti. |
One integrates strength of wisdom, paññābala, in the sense of not being swayed by ignorance. |
Ayaṃ puggalo imāni balāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – balāni samodhānetīti. |
A person integrates these strengths in these objects. Therefore, it is said, ‘balāni samodhāneti’. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
‘Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti’. |
Bojjhaṅge samodhānetīti kathaṃ bojjhaṅge samodhāneti? |
“Bojjhaṅge samodhāneti” – how does one integrate the factors of enlightenment, bojjhaṅga? |
Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ samodhāneti, |
One integrates the mindfulness factor of enlightenment in the sense of attentiveness. |
pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ samodhāneti, |
One integrates analysis-of-phenomena factor of enlightenment in the sense of investigation. |
paggahaṭṭhena vīriyasambojjhaṅgaṃ samodhāneti, |
One integrates the effort factor of enlightenment in the sense of exertion. |
pharaṇaṭṭhena pītisambojjhaṅgaṃ samodhāneti, |
One integrates the joy factor of enlightenment in the sense of permeating. |
upasamaṭṭhena passaddhisambojjhaṅgaṃ samodhāneti, |
One integrates the tranquility factor of enlightenment in the sense of quietude. |
avikkhepaṭṭhena samādhisambojjhaṅgaṃ samodhāneti, |
One integrates the concentration factor of enlightenment in the sense of non-distraction. |
paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ samodhāneti. |
One integrates the equanimity factor of enlightenment in the sense of judging or reflection. |
Ayaṃ puggalo ime bojjhaṅge imasmiṃ ārammaṇe samodhāneti. |
A person integrates these factors of enlightenment in these objects. |
Tena vuccati – ‘‘bojjhaṅge samodhānetī’’ti. |
Therefore it is said, ‘bojjhaṅge samodhāneti’. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Maggaṃ samodhānetīti kathaṃ maggaṃ samodhāneti? |
“Maggaṃ samodhāneti” – how does one integrate the path, magga? |
Dassanaṭṭhena sammādiṭṭhiṃ samodhāneti, |
One integrates right view, sammādiṭṭhi in the sense of seeing. |
abhiniropanaṭṭhena sammāsaṅkappaṃ samodhāneti, |
One integrates right resolve, sammāsaṅkappa in the sense of aiming, resolving. |
pariggahaṭṭhena sammāvācaṃ samodhāneti, |
One integrates right speech in terms of adopting(it). |
samuṭṭhānaṭṭhena sammākammantaṃ samodhāneti, |
One integrates right action, sammākammanta in the sense of bringing it about, making it happen. |
vodānaṭṭhena sammāājīvaṃ samodhāneti, |
One integrates right livelihood, sammā ājīva in the sense of purifying(it). |
paggahaṭṭhena sammāvāyāmaṃ samodhāneti, |
One integrates right effort, sammā vāyāma, in the sense of exerting. |
upaṭṭhānaṭṭhena sammāsatiṃ samodhāneti, |
One integrates right mindfulness, sammā sati, in the sense of attentiveness. |
avikkhepaṭṭhena sammāsamādhiṃ samodhāneti. |
One integrates right concentration, sammā samādhi, in the sense of undistractedness. |
Ayaṃ puggalo imaṃ maggaṃ imasmiṃ ārammaṇe samodhāneti. |
A person integrates this path in these objects. |
Tena vuccati – ‘‘maggaṃ samodhānetī’’ti. |
Therefore it is said, ‘maggaṃ samodhāneti’. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Dhamme samodhānetīti kathaṃ dhamme samodhāneti? |
“Dhamme samodhāneti” – How does one integrate the phenomena? |
Ādhipateyyaṭṭhena indriyāni samodhāneti, |
One integrates the faculties in the sense of dominating, lording over. |
akampiyaṭṭhena balāni samodhāneti, |
One integrates the strengths in the sense of being unswayed. |
niyyānaṭṭhena bojjhaṅge samodhāneti, |
One integrates the factors of enlightenment in the sense of leading forth. |
hetuṭṭhena maggaṃ samodhāneti, |
One integrates the path in the sense of it being the root-cause. |
upaṭṭhānaṭṭhena satipaṭṭhānaṃ samodhāneti, |
One integrates framework of mindfulness, satipaṭṭhāna in the sense of attentiveness. |
padahanaṭṭhena sammappadhānaṃ samodhāneti, |
One integrates the right exertions, sammappadhāna, in the sense of striving. |
ijjhanaṭṭhena iddhipādaṃ samodhāneti |
One integrates the basis of success, iddhipāda in the sense of being successful. |
tathaṭṭhena saccaṃ samodhāneti, |
One integrates the Truths, sacca, in the sense of being truthful, realisitic. |
avikkhepaṭṭhena samathaṃ samodhāneti, |
One integrates concentration-practise, samatha, in the sense of being undistracted. |
anupassanaṭṭhena vipassanaṃ samodhāneti, |
One integrates insight-practise, vipassanā, in the sense of contemplating. |
ekarasaṭṭhena samathavipassanaṃ samodhāneti, |
One integrates concentration-insight-practise, samathavipassanā, in the sense of equalness (of performance). |
anativattanaṭṭhena yuganaddhaṃ samodhāneti, |
One integrates unitedness, in-tandem-ness, yuganaddha, in the sense of not over-running the other. |
saṃvaraṭṭhena sīlavisuddhiṃ samodhāneti, |
One integrates morality-purification in the sense of restraint. |
avikkhepaṭṭhena cittavisuddhiṃ samodhāneti, |
One integrates mental-purification in the sense of non-distractedness. |
dassanaṭṭhena diṭṭhivisuddhiṃ samodhāneti, |
One integrates view-purification in the sense of seeing. |
vimuttaṭṭhena vimokkhaṃ samodhāneti, |
One integrates release, vimokkha, in the sense of releasing. |
paṭivedhaṭṭhena vijjaṃ samodhāneti, |
One integrates knowledge in the sense of realizing. |
pariccāgaṭṭhena vimuttiṃ samodhāneti, |
One integrates deliverance, vimutti, in the sense of abandoning. |
samucchedaṭṭhena khaye ñāṇaṃ samodhāneti, |
One integrates khaye-ñāṇa, in the sense of cutting off. |
paṭippassaddhaṭṭhena anuppāde ñāṇaṃ samodhāneti, |
One integrates anuppāde-ñāṇa, in the sense of subsiding. |
chandaṃ mūlaṭṭhena samodhāneti, |
One integrates wish, chanda, in the sense of it being the root. |
manasikāraṃ samuṭṭhānaṭṭhena samodhāneti, |
One integrates attention, manasikāra, in the sense of causing, originating. |
phassaṃ samodhānaṭṭhena samodhāneti, |
One integrates contact, phassa, in the sense of collocating. |
vedanaṃ samosaraṇaṭṭhena samodhāneti, |
One integrates sensation, vedanā in the sense of con-joining. |
samādhiṃ pamukhaṭṭhena samodhāneti, |
One integrates concentration, samādhi, in the sense of it being the foremost. |
satiṃ ādhipateyyaṭṭhena samodhāneti, |
One integrates mindfulness, in the sense of it being dominant, the lord. |
paññaṃ tatuttaraṭṭhena samodhāneti, |
One integrates wisdom, paññā, in the sense of it being higher than. |
vimuttiṃ sāraṭṭhena samodhāneti, |
One integrates deliverance, vimutti, in the sense of it being the essence. |
amatogadhaṃ nibbānaṃ pariyosānaṭṭhena samodhāneti. |
One integrates the Nibbāna steeped in deathlessness, in the sense of it being the end. |
Ayaṃ puggalo ime dhamme imasmiṃ ārammaṇe samodhāneti. |
A person integrates these phenomena in these objects. |
Tena vuccati – ‘‘dhamme samodhānetī’’ti. |
Therefore it is said, ‘dhamme samodhāneti’. |
Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. |
“Gocarañca pajānāti” means – that which is his object, that is his sphere. |
Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ |
That which is his sphere, that is his object. |
pajānātīti puggalo. |
“Pajānāti” refers to the person; |
Pajānanā paññā. |
the knowing is wisdom. |
Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. |
“Sama” means the establishing of the object is uniform, steady; the non-distraction of the mind is uniform, steady; the resolve of the mind is uniform, steady; the purification of the mind is uniform, steady. |
Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. |
“Attho” is in the sense of blamelessness, non-defiledness, purification, excellence. |
Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. |
“Paṭivijjhati” means he fathoms the import of establishment of the object; he fathoms the import of the non-distractedness of the mind; he fathoms the import of the resolving of the mind; he fathoms the import of the purification of the mind. |
Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Therefore it is said, “Samatthañca paṭivijjhati”. |
Kathaṃ rassaṃ assasanto ‘‘rassaṃ assasāmī’’ti pajānāti, rassaṃ passasanto ‘‘rassaṃ passasāmī’’ti pajānāti? |
How does he know that, “I am breathing in short”, while breathing in? (How does he know that,) “I am breathing out short”, while breathing out? |
Rassaṃ assāsaṃ ittarasaṅkhāte assasati, rassaṃ passāsaṃ ittarasaṅkhāte passasati, rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. |
He breathes in a short in-breath that is deemed short; he breathes out a short out-breath that is deemed short; he merely breathes in and merely breathes out short in and out breaths that are deemed short. |
Rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati. Chandavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. |
A willingness arises while breathing in and breathing out short in and out breaths that are deemed short. Due to the willingness, he breathes in a short breath that is more subtle than that. Due to the willingness, he breathes out a short breath that is more subtle than that. Due to the willingness, he breathes in and breathes out short breaths that are more subtle than that. |
Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. |
Gladness arises, as he breathes in and breathes out short breaths that are more subtle than that, through willingness.Due to the gladness, he breathes in a short breath that is more subtle than that. Due to the gladness, he breathes out a short breath that is more subtle than that. Due to the gladness, he breathes in and breathes out short breaths that are more subtle than that. |
Pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi rassā assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. |
The mind subsides from the short in and out breaths and equanimity (or balance) is established – as he breathes in and breathes out short breaths that are more subtle than that, through gladness. |
Imehi navahākārehi rassā assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
By these 9 ways the short in and out breaths are ‘body’. The establishing is mindfulness. The contemplation is knowledge. The establishing of the ‘body’ is not the mindfulness. Only the ‘establishing of mindfulness’ in mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘body’. Therefore it is said as, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. |
“Anupassatī” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” means the four (kinds of) developing… … developing in terms of practicing. |
Rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in and out breaths – sensations arise, that are known… |
rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the mind’s single-pointedness and non-distraction in terms of the short in and out breaths, he integrates the faculties… …Therefore it is said, “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing the whole body”; how does he train as, “I will breathe out experiencing the whole body”. (sabbakāyapaṭisaṃvedī) |
Kāyoti dve kāyā – nāmakāyo ca rūpakāyo ca. |
“Kāyo” means two kinds of body (kāya) – mental body and material body. |
Katamo nāmakāyo? |
What is the mental body? |
Vedanā, saññā, cetanā, phasso, manasikāro, nāmañca nāmakāyo ca, ye ca vuccanti cittasaṅkhārā – ayaṃ nāmakāyo. |
Sensation, perception, intention, contact, attention – it is the mind and the mental body – these are what are called the mental fabrications – this is mental body. |
Katamo rūpakāyo? |
What is the material body? |
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ, assāso ca passāso ca, nimittañca upanibandhanā, ye ca vuccanti kāyasaṅkhārā – ayaṃ rūpakāyo. |
The four great essentials, the derived materiality of the four great essentials, in-breath, out-breath, spot of anchorage of the sign – these are what are called the bodily fabrications – this is the material body. |
Kathaṃ te kāyā paṭividitā honti? |
How are those bodies known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long inhalation. By that mindfulness, by that knowledge, those bodies are known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long exhalation. By that mindfulness, by that knowledge, those bodies are known. |
Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short inhalation. By that mindfulness, by that knowledge, those bodies are known. |
Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short exhalation. By that mindfulness, by that knowledge, those bodies are known. |
Āvajjato te kāyā paṭividitā honti, |
Noticing (adverting), those bodies are known. |
pajānato te kāyā paṭividitā honti, |
Being aware (knowing), those bodies are known. |
passato te kāyā paṭividitā honti, |
Seeing, those bodies are known. |
paccavekkhato te kāyā paṭividitā honti, |
Reflecting, those bodies are known. |
cittaṃ adhiṭṭhahato te kāyā paṭividitā honti, |
Making the mind resolute, those bodies are known. |
saddhāya adhimuccato te kāyā paṭividitā honti, |
Believing with faith, those bodies are known. |
vīriyaṃ paggaṇhato te kāyā paṭividitā honti, |
Arousing effort, those bodies are known. |
satiṃ upaṭṭhāpayato te kāyā paṭividitā honti, |
Establishing mindfulness, those bodies are known. |
cittaṃ samādahato te kāyā paṭividitā honti, |
Concentrating the mind, those bodies are known. |
paññāya pajānato te kāyā paṭividitā honti, |
Knowing with wisdom, those bodies are known. |
abhiññeyyaṃ abhijānato te kāyā paṭividitā honti, |
Understanding what should be understood, those bodies are known. |
pariññeyyaṃ parijānato te kāyā paṭividitā honti, |
Comprehending what should be comprehended, those bodies are known. |
pahātabbaṃ pajahato te kāyā paṭividitā honti, |
Abandoning what should be abandoned, those bodies are known. |
bhāvetabbaṃ bhāvayato te kāyā paṭividitā honti, |
Developing what should be developed, those bodies are known. |
sacchikātabbaṃ sacchikaroto te kāyā paṭividitā honti. |
Realizing what should be realized, those bodies are known. |
Evaṃ te kāyā paṭividitā honti. |
Thus, those bodies are known. |
Sabbakāyapaṭisaṃvedī assāsapassāsā kāyo |
In and out breaths, experiencing the whole body is the ‘body’. |
upaṭṭhānaṃ sati |
The establishing is mindfulness. |
anupassanā ñāṇaṃ. |
The contemplation is knowledge. |
Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. |
The establishing of the ‘body’ is not mindfulness. The establishing of the mindfulness is only mindfulness. |
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
By that mindfulness, by that knowledge, he contemplates that body. Therefore it is said, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Anupassatī” – how does he contemplate that body… …thus he contemplates that body. “Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. |
Breathing in and out, experiencing the whole body is – purification of virtue in the sense of restraint; purification of mind in the sense of non-distraction; purification of view in the sense of seeing. |
Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. |
There, that which has the import of restraint – that is the training in higher virtue. |
Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. |
There, that which has the import of non-distraction – that is the training in higher concentration. |
Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. |
There, that which has the import of seeing – that is the training in higher wisdom. |
Imā tisso sikkhāyo |
He trains in these three trainings (thus) – |
āvajjanto sikkhati, |
Noticing (adverting), |
jānanto sikkhati, |
Being aware (knowing), |
passanto sikkhati, |
Seeing, |
paccavekkhanto sikkhati, |
Reflecting, |
cittaṃ adhiṭṭhahanto sikkhati, |
Making the mind resolute, |
saddhāya adhimuccanto sikkhati, |
Believing with faith, |
vīriyaṃ paggaṇhanto sikkhati, |
Arousing effort, |
satiṃ upaṭṭhapento sikkhati, |
Establishing mindfulness, |
cittaṃ samādahanto sikkhati, |
Concentrating the mind, |
paññāya pajānanto sikkhati, |
Knowing with wisdom, |
abhiññeyyaṃ abhijānanto sikkhati, |
Understanding what should be understood, |
pariññeyyaṃ parijānanto sikkhati, |
Comprehending what should be comprehended, |
pahātabbaṃ pajahanto sikkhati, |
Abandoning what should be abandoned, |
bhāvetabbaṃ bhāvento sikkhati, |
Developing what should be developed, |
sacchikātabbaṃ sacchikaronto sikkhati. |
Realizing what should be realized. |
Sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing the whole body – sensations arise, known (to him)… he integrates the faculties, while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing the whole body… …Therefore it is said, “samatthañca paṭivijjhatī” |
Kathaṃ ‘‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’’ti sikkhati, |
How does he train as, “I will breathe in pacifying the bodily-co-activity”. |
‘‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe out pacifying the bodily-co-activity”. |
Katamo kāya-saṅkhāro? |
What is bodily-co-activity? |
Dīghaṃ assāsā kāyikā. |
The long in-breaths are bodily. |
Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. |
These dharma [phenomena] that are bound to the body are bodily-co-activity. |
Te kāya-saṅkhāre passambhento nirodhento vūpasamento sikkhati. |
He trains, (by) pacifying, ceasing, tranquillizing those bodily-co-activities. |
Dīghaṃ passāsā kāyikā. |
The long in-breaths are bodily. |
Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. |
These dharma [phenomena] that are bound to the body are bodily-co-activities. |
Te kāya-saṅkhāre passambhento nirodhento vūpasamento sikkhati. |
He trains (by) pacifying, ceasing, tranquillizing those bodily-co-activities. |
Rassaṃ assāsā rassaṃ passāsā. |
[The same applies to] the short in-breaths and short out-breaths. |
Sabbakāya-paṭisaṃvedī assāsā |
(the) whole-body-experiencing (with the) inhaling, |
sabbakāya-paṭisaṃvedī passāsā |
(the) whole-body-experiencing (with the) exhaling, |
kāyikā. |
(those are also) bodily. |
Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. |
These dharma [phenomena] that are bound to the body are bodily-co-activities. |
Te kāya-saṅkhāre |
[regarding] those bodily-co-activities: |
passambhento nirodhento vūpasamento |
(by) pacifying, ceasing, tranquillizing . |
sikkhati. |
[that's how] He trains. |
Yathārūpehi kāya-saṅkhārehi |
Those kind of bodily-co-activities |
yā kāyassa ānamanā vinamanā sannamanā paṇamanā |
such as bending forward and backward of the body, contracting and stretching, |
iñjanā phandanā calanā pakampanā – |
moving, throbbing, trembling, quaking |
passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati, |
– he trains as, “I will breath-in pacifying (those kind of) bodily-co-activity”; |
passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati. |
he trains as, “I will breath out pacifying (those kind of) bodily-co-activity”. |
Yathārūpehi kāya-saṅkhārehi |
Those kind of bodily-co-activities |
yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā |
such as not bending forward and backward of the body, not contracting and stretching, |
aniñjanā aphandanā acalanā akampanā |
not moving, not throbbing, not trembling, not quaking, |
santaṃ sukhumaṃ |
peaceful, subtle – |
passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati, |
he trains as, “I will breath-in pacifying (those kind of) bodily-co-activity”; |
passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati. |
he trains as, “I will breath out pacifying (those kind of) bodily-co-activity”. |
Iti kira ‘‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’’ti sikkhati, |
Thus indeed, he trains as, “I will breathe in pacifying the bodily-co-activity”; |
‘‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’’ti sikkhati. |
he trains as, “I will breathe out pacifying the bodily-co-activity”. |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, |
that being so, there is no production of the experience of wind, |
assāsapassāsānañca pabhāvanā na hoti, |
and there is no production of in-breaths and out-breaths, |
ānāpānassatiyā ca pabhāvanā na hoti, |
and there is no production of mindfulness of breathing, |
ānāpānassatisamādhissa ca pabhāvanā na hoti; |
and there is no production of concentration by mindfulness of breathing, |
na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
and consequently the wise neither enter into nor emerge from that attainment. |
Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. |
Thus indeed, he trains as, “I will breathe in calming the bodily-fabrication”; he trains as, “I will breathe out calming the bodily-fabrication”. |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti. Ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
When it is so (when calming thus), the citta which has the breath-as-object does arise; the subtle in and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does attain and produce that (‘calming’). |
Yathā kathaṃ viya? |
Like what? |
Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde, atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde, atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati. |
Just like when a bronze gong is first struck, coarse sounds arise. When the clear, distinct, sharp, mark of the coarse sound stops, subtler sounds arise after that. When the clear, distinct, sharp mark of the subtle sound stops, the mind which has the object of the mark of the subtle sound arises (next) after that. |
Evamevaṃ paṭhamaṃ oḷārikā assāsapassāsā pavattanti; oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse, atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse, atha pacchā sukhumakaassāsapassāsānaṃ nimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati. |
In the same way, first coarse in and out breaths arise. When the decipherableness, observability, locatableness of the mark of the coarse breath stops, the subtler sounds arise next. When the decipherableness, observability, locatableness of the mark of the subtle breaths stops, the mind which has the object of the mark of the subtle breath arises next. |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
When it is so (when calming thus), the citta which has the breath-as-object does arise; the subtle in and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does attain and produce that (‘calming’). |
Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo |
In and out breaths, calming the bodily-fabrication is the ‘body’. |
upaṭṭhānaṃ sati anupassanā ñāṇaṃ. |
The establishing is mindfulness. The contemplation is knowledge. |
Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. |
The establishing of the ‘body’ is not mindfulness. The establishing of the mindfulness is only mindfulness. |
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
By that mindfulness, by that knowledge, he contemplates that body. Therefore it is said, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. |
“Anupassatī” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” means the four (kinds of) developing… … developing in terms of practicing. |
Passambhayaṃ kāyasaṅkhāraṃ, assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, |
Breathing in and out, calming the bodily-fabrication is – purification of virtue in the sense of restraint; |
avikkhepaṭṭhena cittavisuddhi, |
purification of mind in the sense of non-distraction; |
dassanaṭṭhena diṭṭhivisuddhi. |
purification of view in the sense of seeing. |
Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; |
There, that which has the import of restraint – that is the training in higher virtue. |
yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; |
There, that which has the import of non-distraction – that is the training in higher concentration. |
yo tattha dassanaṭṭho ayaṃ adhipaññāsikkhā. |
There, that which has the import of seeing – that is the training in higher wisdom. |
Imā tisso sikkhāyo |
He trains in these three trainings (thus) – |
āvajjanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati, |
Noticing (adverting)… … Realizing what should be realized. |
passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the bodily-fabrication – sensations arise, known (to him)… he integrates the faculties, while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the bodily-fabrication… …Therefore it is said, “samatthañca paṭivijjhatī”. |
Aṭṭha anupassanāñāṇāni, aṭṭha ca upaṭṭhānānussatiyo, cattāri suttantikavatthūni kāye kāyānupassanāya. |
These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating body in body. |
Bhāṇavāro. |
... |
Dutiyacatukkaniddeso |
Explanation of the second quartet |
Kathaṃ ‘‘pītipaṭisaṃvedī assasissāmī’’ti sikkhati ‘‘pītipaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing joy”; train as, “I will breathe out experiencing joy”? (pītipaṭisaṃvedī ) |
Katamā pīti? |
What is ‘joy’? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in breath, joy and gladness arise. |
Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. |
Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure – that is joy. |
Cittassa dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ…pe… |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long out breath, joy and gladness arise… |
rassaṃ assāsavasena, rassaṃ passāsavasena, sabbakāyapaṭisaṃvedī assāsavasena, sabbakāyapaṭisaṃvedī passāsavasena, passambhayaṃ kāyasaṅkhāraṃ assāsavasena, passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ pīti. |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the short in breath; short out breath; breathing in experiencing the whole body; breathing out experiencing the whole body; breathing in calming the bodily-fabrication, breathing out calming the bodily-fabrication – joy and gladness arise. Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure – that is joy. |
Kathaṃ sā pīti paṭividitā hoti? |
How is that joy known? |
Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, that joy is known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, that joy is known. |
Rassaṃ assāsavasena…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short in-breath. By that mindfulness, by that knowledge, that joy is known. |
rassaṃ passāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short out-breath. By that mindfulness, by that knowledge, that joy is known. |
sabbakāyapaṭisaṃvedī assāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing in, experiencing the whole body. By that mindfulness, by that knowledge, that joy is known. |
sabbakāyapaṭisaṃvedī passāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing out, experiencing the whole body. By that mindfulness, by that knowledge, that joy is known. |
passambhayaṃ kāyasaṅkhāraṃ assāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing in, calming the bodily-fabrications. By that mindfulness, by that knowledge, that joy is known. |
passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. |
...breathing out... |
Āvajjato sā pīti paṭividitā hoti, jānato…pe… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭividitā hoti. |
Noticing (adverting)… being aware (knowing)… seeing… reflecting… making the mind resolute… believing with faith… arousing effort… establishing mindfulness… concentrating the mind… knowing with wisdom… understanding what should be understood… comprehending what should be comprehended… abandoning what should be abandoned… developing what should be developed… realizing what should be realized, that joy is known. |
Evaṃ sā pīti paṭividitā hoti. |
Thus that joy is known. |
Pītipaṭisaṃvedī assāsapassāsavasena vedanā |
Experiencing joy, in terms of in and out breaths is the ‘sensation’ (feeling). |
upaṭṭhānaṃ sati |
The establishing is mindfulness. |
anupassanā ñāṇaṃ. |
The contemplating is knowledge. |
Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. |
The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. |
Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Pītipaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing joy is – purification of virtue in the sense of restraint… |
pītipaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘sukhapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sukhapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experience pleasure”; how does he train, “I will breathe out experiencing pleasure”? (sukhapaṭisaṃvedī) |
Sukhanti dve sukhāni – kāyikañca sukhaṃ, cetasikañca sukhaṃ. |
“Sukha” means the two kinds of pleasure – bodily pleasure, pleasure of the mental factors. |
Katamaṃ kāyikaṃ sukhaṃ? |
What is bodily pleasure? |
Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ, kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, kāyasamphassajā sātā sukhā vedanā – idaṃ kāyikaṃ sukhaṃ. |
What is bodily agreeable, that is bodily pleasure. The pleasure experienced by the agreeability of a bodily contact is the pleasant sensation that arises from the agreeable bodily contact – this is the bodily pleasure. |
Katamaṃ cetasikaṃ sukhaṃ? |
What is the mental factors’ pleasure (cetasika sukha)? |
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ, cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, cetosamphassajā sātā sukhā vedanā – idaṃ cetasikaṃ sukhaṃ. |
What is agreeable to mental factors, that is the mental factors’ pleasure. The pleasure experienced by the agreeability of a mental contact is the pleasant sensation that arises from the agreeable mental factors’ contact – that is the mental factors’ pleasure. |
Kathaṃ te sukhā paṭividitā honti? |
How are those pleasures known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, those pleasures are known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, those pleasures are known… |
sacchikātabbaṃ sacchikaroto te sukhā paṭividitā honti. |
…realizing what should be realized, those pleasures are known. |
Evaṃ te sukhā paṭividitā honti. |
Thus, those pleasures are known. |
Sukhapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
In and out breaths, experiencing pleasure is the ‘sensation’ (feeling). The establishing is mindfulness. The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati. Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Sukhapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing pleasure is – purification of virtue in the sense of restraint… |
sukhapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘cittasaṅkhārapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittasaṅkhārapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing the mental-fabrication”; train as, “I will breathe out experiencing the mental-fabrication”? (cittasaṅkhārapaṭisaṃvedī) |
Katamo cittasaṅkhāro? |
What is ‘mental-fabrication’? |
Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. |
The mental factors of perception and sensation, in terms of long in-breath – these phenomena are mind-bound, mental-fabrications. |
Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā…pe… |
The mental factors of perception and sensation, in terms of long out-breath – these phenomena are mind-bound, mental-fabrications… |
sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā – ayaṃ cittasaṅkhāro. |
…Experiencing pleasure, in terms of in-breath… Experiencing pleasure, in terms of out-breath – the mental factors of perception and sensation – these phenomena are mind-bound, mental-fabrications – this is mental-fabrication. |
Kathaṃ te cittasaṅkhārā paṭividitā honti? |
How are those mental-fabrications known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, those mental-fabrications are known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, those mental-fabrications are known… |
sacchikātabbaṃ sacchikaroto te cittasaṅkhārā paṭividitā honti. |
…realizing what should be realized, those mental-fabrications are known. |
Evaṃ te cittasaṅkhārā paṭividitā honti. |
Thus, those mental-fabrications are known. |
Cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā te ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
In and out breaths, experiencing the mental-fabrication is the ‘sensation’ (feeling). The establishing is mindfulness. The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Cittasaṅkhārapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing mental-fabrication is – purification of virtue in the sense of restraint… |
cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing mental-fabrication… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in calming the mental-formation”; he train as, “I will breathe out calming the mental-formation”? (passambhayaṃ cittasaṅkhāraṃ) |
Katamo cittasaṅkhāro? |
What is mental-formation? |
Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. |
The mental factors of perception and sensation, in terms of long in-breath – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. |
Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. |
The mental factors of perception and sensation, in terms of long out-breath – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. |
Cittasaṅkhārapaṭisaṃvedī assāsavasena… |
…in terms of breathing in, experiencing the mental-fabrication… |
cittasaṅkhārapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. |
The mental factors of perception and sensation, in terms of out-breath, experiencing mental-fabrication – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. |
Passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
In and out breaths, calming mental-fabrications is the sensation. The establishing is mindfulness. The contemplating is knowledge. The establishing of ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Passambhayaṃ cittasaṅkhāraṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, calming the mental-fabrication is – purification of virtue in the sense of restraint… |
passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the mental-fabrications… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni vedanāsu vedanānupassanāya. |
These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating sensation in sensation. |
Tatiyacatukkaniddeso |
Explanation of the third quartet |
Kathaṃ ‘‘cittapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing the mind”; he train as, “ I will breathe out experiencing the mind”? (cittapaṭisaṃvedī) |
Katamaṃ taṃ cittaṃ? |
What is that mind? |
Dīghaṃ assāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. |
The mind is the consciousness in terms of the long in-breath. Whatever is the mind, intellect, of the intellect, heart, pure knowing, psyche, mind-base, mind-faculty, consciousness, consciousness-aggregate, the mind-consciousness-element that arises from that – this is mind. |
Dīghaṃ passāsavasena …pe… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena viññāṇaṃ cittaṃ. |
… in terms of the long out-breath… calming the mental-fabrication in terms of in-breath… |
Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano mānayatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu – idaṃ cittaṃ. |
The mind is the consciousness in terms of calming the mental-fabrication in terms of the out-breath. Whatever is the mind, intellect, of the intellect, heart, pure knowing, psyche, mind-base, mind-faculty, consciousness, consciousness-aggregate, the mind-consciousness-element that arises from that – this is mind. |
Kathaṃ taṃ cittaṃ paṭividitaṃ hoti? |
How is that mind known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti. |
While being aware of the single-pointedness and non-distraction of the mind in terms of long in-breath, mindfulness is established. By that mindfulness, by that knowledge, that mind is known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti…pe… |
While being aware of the single-pointedness and non-distraction of the mind in terms of long out-breath, mindfulness is established. By that mindfulness, by that knowledge, that mind is known… |
sacchikātabbaṃ sacchikaroto taṃ cittaṃ paṭividitaṃ hoti. |
… realizing what should be realized, that mind is known. |
Evaṃ taṃ cittaṃ paṭividitaṃ hoti. |
Thus that mind is known. |
Cittapaṭisaṃvedī assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. |
The consciousness in terms of the breathing in and breathing out, experiencing the mind – is the mind. The establishing is the mindfulness. The contemplation is the knowledge. The establishing of the mind is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, that mind is contemplated. |
Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. |
Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Cittapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing the mind is – purification of virtue in the sense of restraint… |
cittapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, by breathing in and out, experiencing the mind… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘abhippamodayaṃ cittaṃ assasissāmī’’ti, ‘‘abhippamodayaṃ cittaṃ passasissāmī’’ti sikkhati? |
How does train as, “I will breathe in gladdening the mind”, “I will breathe out gladdening the mind”? (abhippamodayaṃ cittaṃ) |
Katamo cittassa abhippamodo? |
What is gladdening of the mind? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of long in-breath, gladness of mind arises. |
Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. |
Whatever is the rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure of mind – that is gladness. |
Cittassa dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa…pe… |
While being aware of the single-pointedness and non-distraction of the mind, in terms of long out-breath, gladness of mind arises. Whatever is the rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure of mind – that is gladness. |
cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ cittassa abhippamodo. Abhippamodayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. |
The consciousness of the gladdened mind in terms of in and out breath is mind. The establishing is the mindfulness. The contemplation is the knowledge. The establishing of the mind is not mindfulness – only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates that mind. Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassatīti. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Abhippamodayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, gladdening the mind is – purification of virtue in the sense of restraint… |
abhippamodayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, gladdening the mind… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘samādahaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘samādahaṃ cittaṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in concentrating the mind”; he train as, “I will breathe out concentrating the mind”? (samādahaṃ cittaṃ) |
Katamo samādhi ? |
What is concentration? |
Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. |
The single-pointedness, non-distraction of the mind in terms of long in-breath is concentration. Whatever is the stability, firmness, steadfastness, unperturbability, non-distractedness, unperturbable-minded, quietude, concentration-faculty, concentration-strength, right concentration (this is concentration). |
Dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… |
The single-pointedness, non-distraction of the mind in terms of long out-breath is concentration… |
samādahaṃ cittaṃ assāsavasena…pe… |
…Concentrating the mind in terms of in-breath… |
samādahaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – ayaṃ samādhi. |
The single-pointedness, non-distraction of the mind in terms of out-breath, concentrating the mind is ‘concentration’. Whatever is the stability, firmness, steadfastness, unperturbability, non-distractedness, unperturbable-minded, quietude, concentration-faculty, concentration-strength, right concentration – this is concentration. |
Samādahaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. |
Conciousness, concentrating the mind, in terms of in and out breaths, is mind. The establishing is mindfulness. The contemplation is knowledge. The establishing of mind is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates that mind. Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Samādahaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out concentrating the mind is purification of virtue in the sense of restraint… |
samādahaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, concentrating the mind… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘vimocayaṃ cittaṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in releasing the mind”; he train as, “I will breathe out releasing the mind”? (vimocayaṃ cittaṃ) |
‘‘Rāgato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘rāgato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in releasing the mind from craving”; he trains as, “I will breathe out releasing the mind from craving”. |
‘‘Dosato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘dosato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in releasing the mind from ill-will”; he trains as, “I will breathe out releasing the mind from ill-will”. |
‘‘Mohato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati…pe… |
He trains as, “I will breathe in releasing the mind from delusion”… |
mānato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from conceit”… |
diṭṭhiyā vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from wrong view”… |
vicikicchāya vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from doubt”… |
thinato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from sloth”… |
uddhaccato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from restlessness”… |
ahirikato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from shamelessness”… |
‘‘anottappato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘anottappato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in releasing the mind from fearlessness”; he trains as, “I will breathe out releasing the mind from fearlessness”. |
Vimocayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati…pe…. |
The consciousness, releasing the mind in terms of in and out breaths, is mind. The establishing is mindfulness… |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Vimocayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out releasing the mind is purification of virtue in the sense of restraint… |
vimocayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato …pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, releasing the mind… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni citte cittānupassanāya. |
These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating mind in mind. |
Catutthacatukkaniddeso |
Explanation of the fourth quartet |
Kathaṃ ‘‘aniccānupassī assasissāmī’’ti sikkhati, ‘‘aniccānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating impermanence”; train as, “I will breathe out contemplating impermanence”.(aniccānupassī) |
Aniccanti kiṃ aniccaṃ? Pañcakkhandhā aniccā. |
“Aniccaṃ” means what is impermanent? The five aggregates are impermanent. |
Kenaṭṭhena aniccā? |
In what sense is it impermanent? |
Uppādavayaṭṭhena aniccā. |
In the sense of arising and passing, it is impermanent. |
Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, |
While seeing the arising of the five-aggregates, how many characteristics does he see? |
vayaṃ passanto kati lakkhaṇāni passati, |
While seeing the passing away, how many characteristics does he see? |
udayabbayaṃ passanto kati lakkhaṇāni passati? |
While seeing the arising and passing how many characteristics does he see? |
Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati. Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati. |
While seeing the arising of the five-aggregates, he sees 25 characteristics. While seeing the passing away, he sees 25 characteristics. While seeing the arising and passing away he sees these 50 characteristics. |
‘‘Rūpe aniccānupassī assasissāmī’’ti sikkhati, ‘‘rūpe aniccānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating impermanence in materiality”; he trains as, “I will breathe out contemplating impermanence in materiality”. |
‘‘Vedanāya…pe… |
…in sensation… |
saññāya… |
…in perception… |
saṅkhāresu… |
…in formations… |
viññāṇe… |
…in consciousness… |
cakkhusmiṃ…pe… |
…in eye… |
jarāmaraṇe aniccānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe aniccānupassī passasissāmī’’ti sikkhati. |
…He trains as, “I will breathe in contemplating impermanence in aging and death”; he trains as, “I will breathe out contemplating impermanence in aging and death”. |
Aniccānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating impermanence in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of the phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, those phenomena are contemplated. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Aniccānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, contemplating impermanence is purification of virtue in the sense of restraint… |
aniccānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating impermanence… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘virāgānupassī assasissāmī’’ti sikkhati, ‘‘virāgānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating detachment”; he trains as, “I will breathe out contemplating detachment”? (virāgānupassī) |
Rūpe ādīnavaṃ disvā rūpavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of materiality, there is arising of desire in detachment from materiality; a tendency to have faith. His mind would be very determined. |
‘‘Rūpe virāgānupassī assasissāmī’’ti sikkhati, ‘‘rūpe virāgānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating detachment in materiality”; he trains as, “I will breathe out contemplating detachment in materiality”. |
Vedanāya…pe… |
…in sensation… |
saññāya… |
…in perception… |
saṅkhāresu… |
…in formations… |
viññāṇe… |
…in consciousness… |
cakkhusmiṃ…pe… |
…in eye… |
jarāmaraṇe ādīnavaṃ disvā jarāmaraṇavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe virāgānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe virāgānupassī passasissāmī’’ti sikkhati. |
…He trains as, “I will breathe in contemplating detachment in aging and death”; he trains as, “I will breathe out contemplating detachment in aging and death”. |
Virāgānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating detachment in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Virāgānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, contemplating detachment is purification of virtue in the sense of restraint… |
virāgānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating detachment… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘nirodhānupassī assasissāmī’’ti sikkhati, ‘‘nirodhānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating cessation”; train as, “I will breathe out contemplating cessation”? (nirodhānupassī) |
Rūpe ādīnavaṃ disvā rūpanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of materiality, there is arising of desire in cessation of materiality; a tendency to have faith; and mind would be very determined. |
‘‘Rūpe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘rūpe nirodhānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating cessation of materiality”; he trains as, “I will breathe out contemplating cessation of materiality”. |
Vedanāya…pe… |
…in sensation… |
saññāya… |
…in perception… |
saṅkhāresu… |
…in formations… |
viññāṇe… |
…in consciousness… |
cakkhusmiṃ…pe… |
…in eye… |
jarāmaraṇe ādīnavaṃ disvā jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. |
…He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will breathe out contemplating cessation of aging and death”. |
Katihākārehi avijjāya ādīnavo hoti? Katihākārehi avijjā nirujjhati? |
By how many ways is there drawback in ignorance? By how many ways is ignorance put to an end? |
Pañcahākārehi avijjāya ādīnavo hoti. Aṭṭhahākārehi avijjā nirujjhati. |
By 5 ways there is drawback of ignorance. By 8 ways ignorance is put to an end. |
Katamehi pañcahākārehi avijjāya ādīnavo hoti? |
What are 5 ways by which there is drawback of ignorance? |
Aniccaṭṭhena avijjāya ādīnavo hoti, |
In the sense of impermanence, there is drawback of ignorance. |
dukkhaṭṭhena avijjāya ādīnavo hoti, |
In the sense of suffering, there is drawback of ignorance. |
anattaṭṭhena avijjāya ādīnavo hoti, |
In the sense of not-self, there is drawback of ignorance. |
santāpaṭṭhena avijjāya ādīnavo hoti, |
In the sense of burning, there is drawback of ignorance. |
vipariṇāmaṭṭhena avijjāya ādīnavo hoti – imehi pañcahākārehi avijjāya ādīnavo hoti. |
In the sense of changing, there is drawback of ignorance – by these 5 ways there is drawback of ignorance. |
Katamehi aṭṭhahākārehi avijjā nirujjhati? |
What ae the 8 ways by which ignorance is put to an end? |
Nidānanirodhena avijjā nirujjhati, |
By the cessation of the cause, ignorance is put to an end. |
samudayanirodhena avijjā nirujjhati, |
By the cessation of arising, ignorance is put to an end. |
jātinirodhena avijjā nirujjhati, |
By the cessation of birth, ignorance is put to an end. |
pabhavanirodhena avijjā nirujjhati, |
By the cessation of appearance, ignorance is put to an end. |
hetunirodhena avijjā nirujjhati, |
By the cessation of root cause, ignorance is put to an end. |
paccayanirodhena avijjā nirujjhati, |
By the cessation of condition, ignorance is put to an end. |
ñāṇuppādena avijjā nirujjhati, |
By the arising of knowledge, ignorance is put to an end. |
nirodhupaṭṭhānena avijjā nirujjhati – imehi aṭṭhahākārehi avijjā nirujjhati. |
By the establishing of cessation, ignorance is put to an end – by these 8 ways ignorance is put to an end. |
Imehi pañcahākārehi avijjāya ādīnavaṃ disvā – imehi aṭṭhahākārehi avijjānirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of ignorance by these 5 ways – by these 8 ways, there is arising of desire in cessation of materiality; a tendency to have faith; and mind would be very determined. |
‘‘Avijjāya nirodhānupassī assasissāmī’’ti sikkhati, ‘‘avijjāya nirodhānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating cessation of ignorance”; he trains as, “I will breathe out contemplating cessation of ignorance”. |
Katihākārehi saṅkhāresu ādīnavo hoti, katihākārehi saṅkhārā nirujjhanti…pe… |
By how many ways is there drawback in formations? By how many ways are formations put to an end… |
katihākārehi viññāṇe ādīnavo hoti, katihākārehi viññāṇaṃ nirujjhati… |
By how many ways is there drawback in consciousness? By how many ways is consciousness put to an end… |
katihākārehi nāmarūpe ādīnavo hoti, katihākārehi nāmarūpaṃ nirujjhati… |
By how many ways is there drawback in mind-matter? By how many ways is mind-matter put to an end… |
katihākārehi saḷāyatane ādīnavo hoti, katihākārehi saḷāyatanaṃ nirujjhati… |
By how many ways is there drawback in 6 sense bases? By how many ways is 6 sense bases put to an end… |
katihākārehi phasse ādīnavo hoti, katihākārehi phasso nirujjhati… |
By how many ways is there drawback in contact? By how many ways is contact put to an end… |
katihākārehi vedanāya ādīnavo hoti, katihākārehi vedanā nirujjhati… |
By how many ways is there drawback in sensation? By how many ways is sensation put to an end… |
katihākārehi taṇhāya ādīnavo hoti, katihākārehi taṇhā nirujjhati… |
By how many ways is there drawback in craving? By how many ways is craving put to an end… |
katihākārehi upādāne ādīnavo hoti, katihākārehi upādānaṃ nirujjhati… |
By how many ways is there drawback in clinging? By how many ways is clinging put to an end… |
katihākārehi bhave ādīnavo hoti, katihākārehi bhavo nirujjhati… |
By how many ways is there drawback in becoming? By how many ways is becoming put to an end… |
katihākārehi jātiyā ādīnavo hoti, katihākārehi jāti nirujjhati… |
By how many ways is there drawback in birth? By how many ways is birth put to an end… |
katihākārehi jarāmaraṇe ādīnavo hoti, katihākārehi jarāmaraṇaṃ nirujjhati? |
By how many ways is there drawback in aging and death? By how many ways is aging and death put to an end? |
Pañcahākārehi jarāmaraṇe ādīnavo hoti, aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. |
By 5 ways there is drawback in aging and death. By 8 ways aging and death is put to an end. |
Katamehi pañcahākārehi jarāmaraṇe ādīnavo hoti? |
What are 5 ways by which there is drawback of aging and death? |
Aniccaṭṭhena jarāmaraṇe ādīnavo hoti, |
In the sense of impermanence, there is drawback of aging and death. |
dukkhaṭṭhena…pe… |
In the sense of suffering… |
anattaṭṭhena…pe… |
In the sense of not-self… |
santāpaṭṭhena…pe… |
In the sense of burning… |
vipariṇāmaṭṭhena jarāmaraṇe ādīnavo hoti – imehi pañcahākārehi jarāmaraṇe ādīnavo hoti. |
In the sense of changing, there is drawback of aging and death – by these 5 ways there is drawback of aging and death. |
Katamehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati? |
What ae the 8 ways by which aging and death is put to an end? |
Nidānanirodhena jarāmaraṇaṃ nirujjhati, |
By the cessation of the cause, aging and death is put to an end. |
samudayanirodhena…pe… |
By the cessation of arising… |
jātinirodhena…pe… |
By the cessation of birth… |
pabhavanirodhena … |
By the cessation of appearance… |
hetunirodhena… |
By the cessation of root cause… |
paccayanirodhena… |
By the cessation of condition… |
ñāṇuppādena…pe… |
By the arising of knowledge… |
nirodhupaṭṭhānena jarāmaraṇaṃ nirujjhati – imehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. |
By the establishing of cessation, aging and death is put to an end – by these 8 ways aging and death is put to an end. |
Imehi pañcahākārehi jarāmaraṇe ādīnavaṃ disvā imehi aṭṭhahākārehi jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of aging and death by these 5 ways – by these 8 ways, there is arising of desire in cessation of aging and death; a tendency to have faith; and mind would be very determined. |
‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will breathe out contemplating cessation of aging and death”. |
Nirodhānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating cessation in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Nirodhānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, contemplating cessation is purification of virtue in the sense of restraint… |
nirodhānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating cessation… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘paṭinissaggānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating giving up”; he train as, “I will breathe out contemplating giving up”? (paṭinissaggānupassī) |
Paṭinissaggāti dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. |
‘Giving up’ means two kinds of giving up – giving up by abandoning and giving up by proceeding forth. |
Rūpaṃ pariccajatīti – pariccāgapaṭinissaggo. |
Gives up materiality means – giving up by abandoning. |
Rūpanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. |
The mind proceeds forth to Nibbāna, the cessation of materiality means – giving up by proceeding forth. |
‘‘Rūpe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘rūpe paṭinissaggānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating giving up in materiality”; he trains as, “I will breathe out contemplating giving up in materiality”. |
Vedanaṃ…pe… |
…sensation… |
saññaṃ… |
…perception… |
saṅkhāre… |
…formations… |
viññāṇaṃ… |
…consciousness… |
cakkhuṃ…pe… |
…eye… |
jarāmaraṇaṃ pariccajatīti – pariccāgapaṭinissaggo. |
Gives up aging and death means – giving up by abandoning. |
Jarāmaraṇanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. |
The mind proceeds forth to Nibbāna – the cessation of aging and death means – giving up by proceeding forth. |
‘‘Jarāmaraṇe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe paṭinissaggānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating giving up in aging and death”; he trains as, “I will breathe out contemplating giving up in aging and death”. |
Paṭinissaggānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating giving up in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati? Aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. |
“Anupassatī” – how does he contemplate those phenomena?He contemplates as impermanent – not as permanent… …He forsakes – does not take it up. |
Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ te dhamme anupassati. |
Contemplating as impermanent – he abandons the perception of permanence… …While forsaking – he abandons taking up. Thus he contemplates those phenomena. |
Bhāvanāti catasso bhāvanā. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” means the four (kinds of) developing – there, developing in terms of not out-running the arisen phenomena… …developing in terms of practicing. |
Paṭinissaggānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. |
Breathing in and out, contemplating giving up is – purification of virtue in the sense of restraint; purification of mind in the sense of non-distraction; purification of view in the sense of seeing. |
Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā – imā tisso sikkhāyo āvajjanto sikkhati jānanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati. |
There, that which has the import of restraint – that is the training in higher virtue. There, that which has the import of non-distraction – that is the training in higher concentration. There, that which has the import of seeing – that is the training in higher wisdom – he trains in these three trainings (thus) – noticing (adverting); being aware (knowing) … … realizing what should be realized. |
Paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchantntti …pe… |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating giving up – sensations arise, known (to him); |
paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti gocarañca pajānāti samatthañca paṭivijjhati; |
…he integrates the faculties while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating giving up; he knows the sphere; he fathoms the even-ing out; |
balāni samodhāneti… |
he integrates the strengths… |
bojjhaṅge samodhāneti… |
he intergrates the factors of awakening… |
maggaṃ samodhāneti… |
he integrates the path… |
dhamme samodhāneti gocarañca pajānāti samatthañca paṭivijjhati. |
he integrates the phenomena; he knows the sphere; he fathoms the even-ing out. |
Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
“Indriyāni samodhāneti” – how does he integrate the faculties? In the sense of resoluteness, he integrates faith-faculty… Therefore it is said, “samatthañca paṭivijjhati”. |
Aṭṭha anupassane ñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni dhammesu dhammānupassanāya. Imāni bāttiṃsa satokārissa ñāṇāni. |
These are the 8 knowledges of contemplation, the 8 establishments of mindfulness, the 4 matters of the Suttanta – of contemplating phenomena in phenomena. These are the 32 knowledges of the mindful-one. |
Satokāriñāṇaniddeso pañcamo. |
Explanation of the knowledges of the mindful-one – The fifth. |
6. Ñāṇarāsichakkaniddeso |
Explanation of the group of six knowledge (Ñāṇarāsichakkaniddeso) |
Katamāni catuvīsati samādhivasena ñāṇāni? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… vimocayaṃ cittaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, vimocayaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. |
6.What are the 24 knowledges in terms of concentration(samādhivasena ñāṇāni) ? {12×2=24 à only first 3 tetrads} In terms of long-in-breath – the one-pointedness of mind, the non-distraction is concentration. In terms of long-out-breath – the one-pointedness of mind, the non-distraction is concentration… In terms of the released mind long-out-breath – the one-pointedness of mind, the non-distraction is concentration. |
Imāni catuvīsati samādhivasena ñāṇāni. |
Thes are the 24 knowledges in terms of samādhi (concentration). |
7. Katamāni dvesattati vipassanāvasena ñāṇāni? |
7.What are the 72 knowledges in terms of insight (vipassanāvasena ñāṇāni)? {the above 24×3 = 72} |
Dīghaṃ assāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā, |
In the sense of contemplating as impermanence, the long-in-breath – it is vipassanā; in the sense of contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is vipassanā. |
dīghaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā…pe… |
In the sense of contemplating as impermanence, the long-out-breath – it is vipassanā; in the sense of contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is vipassanā… |
vimocayaṃ cittaṃ assāsaṃ, vimocayaṃ cittaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. |
In the sense of contemplating as impermanence, the released-mind-long-out-breath – it is vipassanā; in the sense of contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is vipassanā. |
Imāni dvesattati vipassanāvasena ñāṇāni. |
These are the 72 knowledges in terms of vipassanā (insight). |
8. Katamāni aṭṭha nibbidāñāṇāni? |
8.What are the 8 knowledges of disenchantment(weariness) (nibbidāñāṇāni)? |
Aniccānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, |
Contemplating impermanence – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of disenchantment. |
aniccānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ…pe… |
Contemplating impermanence – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of disenchantment… |
paṭinissaggānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, |
Contemplating forsaking – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of disenchantment. |
paṭinissaggānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ. |
Contemplating forsaking – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of disenchantment. |
Imāni aṭṭha nibbidāñāṇāni. |
These are the 8 knowledges of disenchantment (weariness). |
9. Katamāni aṭṭha nibbidānulome ñāṇāni? |
9.What are the 8 knowledges in line with the disenchantment (nibbidānulome ñāṇāni)? |
Aniccānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, |
The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating impermanence, accompanied by fear; |
aniccānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ…pe… |
The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating impermanence, accompanied by fear… |
paṭinissaggānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, |
… The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating giving up, accompanied by fear; |
paṭinissaggānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ – |
The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating giving up, accompanied by fear – |
imāni aṭṭha nibbidānulome ñāṇāni. |
these 8 knowledges are the knowledges in line with disenchantment. |
... |
(bhayatupaṭṭhāna-ādīnavānupassanā-nibbidānupassanā-ñāṇāni) |
10. Katamāni aṭṭha nibbidāpaṭippassaddhiñāṇāni? |
10.What are the 8 knowledges of calming of disenchantment (nibbidāpaṭippassaddhiñāṇāni)? |
Aniccānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing in contemplating impermanence; |
aniccānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ…pe… |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing out contemplating impermanence… |
paṭinissaggānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing in contemplating giving up; |
paṭinissaggānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ – imāni aṭṭha nibbidāpaṭippassaddhiñāṇāni. |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing out contemplating giving up – these are the 8 knowledges of calming of disenchantment. |
| (muñcitukamyatā-paṭisaṅkhānupassanā-saṅkhārupekkhā-ñāṇāni) |
11. Katamāni ekavīsati vimuttisukhe ñāṇāni? |
11.What are the 21 knowledges of the happiness of release (vimuttisukhe ñāṇāni)? |
Sotāpattimaggena |
Due to the Path of Stream-entry – |
sakkāyadiṭṭhiyā pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
knowledge of happiness of release arises due to the abandonment, the cutting off of self-view; |
vicikicchāya pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
knowledge of happiness of release arises due to the abandonment, the cutting off of doubt; |
sīlabbataparāmāsassa…pe… |
… of rules and rituals… |
diṭṭhānusayassa, |
…of dormant tendency for wrong view… |
vicikicchānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
…knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency to doubt. |
sakadāgāmimaggena oḷārikassa, |
Due to Path of Once-returner – |
kāmarāgasaññojanassa…pe… |
…of the gross fetter of craving for sensual pleasure… |
paṭighasaññojanassa, |
…of the fetter of hatred… |
oḷārikassa kāmarāgānusayassa, |
…of the gross dormant tendency for craving for sensual pleasure… |
paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
…knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency to hatred. |
anāgāmimaggena |
Due to Path of Non-returner – |
anusahagatassa kāmarāgasaññojanassa…pe… |
…of residual fetter of craving for sensual pleasure… |
paṭighasaññojanassa, |
…of fetter of hatred… |
anusahagatassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
…knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency for craving for sensual pleasure, for hatred. |
arahattamaggena, |
Due to the Path of Arahanthood – |
rūparāgassa…pe… arūparāgassa, mānassa, uddhaccassa, avijjāya, mānānusayassa, bhavarāgānusayassa, avijjānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ. |
… of craving for form… …of craving for formlessness… …of conceit… …of restlessness… …of ignorance… …of dormant tendency for conceit… of dormant tendency for craving for becoming… … knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency for ignorance. |
Imāni ekavīsati vimuttisukhe ñāṇāni. |
These are the 21 knowledges of the happiness of release. |
Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni imāni dve ñāṇasatāni uppajjanti. |
On practicing the sixteen aspected concentration based on mindfulness of in&out breath, these two hundred knowledges of concentration arise. |
Ñāṇarāsichakkaniddeso chaṭṭho. |
Explanation of the group of six knowledges – the sixth |
Ānāpānassatikathā niṭṭhitā. |
The talk on mindfulness of in and out breaths has been elucidated. |
Indriyakathā-4 |
Talks on Faculties – Indriyakathā |
1. Paṭhamasuttantaniddeso |
1.Explanation of the First Discourse |
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – |
Thus I have heard – At one time, the Blessed One was dwelling at Savatthi in Jetavana, the monastery of Anathapindika. There, the Blessed One addressed the monks – “O! Monks!”. The monks answered to the Blessed One thus, “Sir!”. The Blessed One said thus – |
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni’’. |
O! Monks! There are five faculties. What are those five? The faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom – these, O! Monks!, are the five faculties. |
Imāni pañcindriyāni katihākārehi visujjhanti? |
By how many ways are these five faculties purified? |
Imāni pañcindriyāni pannarasahi ākārehi visujjhanti. |
These five faculties are purified by fifteen ways. |
1) Assaddhe puggale parivajjayato, |
1.Avoiding persons devoid of faith |
2) saddhe puggale sevato bhajato payirupāsato, |
2.Associating, keeping company with and honoring persons with faith |
3) pasādanīye suttante paccavekkhato – |
3.Reflecting on inspiring or confidence inducing discourses |
imehi tīhākārehi saddhindriyaṃ visujjhati. |
By these three ways the faith faculty is purified. |
1) Kusīte puggale parivajjayato, |
1.Avoiding lazy persons |
2) āraddhavīriye puggale sevato bhajato payirupāsato, |
2.Associating, keeping company with and honoring persons with effort kindled |
3) sammappadhāne paccavekkhato – |
3.Reflecting on right or appropriate exertion |
imehi tīhākārehi vīriyindriyaṃ visujjhati. |
By these three ways the effort faculty is purified. |
1) Muṭṭhassatī puggale parivajjayato, |
1.Avoiding persons of muddled mindfulness |
2) upaṭṭhitassatī puggale sevato bhajato payirupāsato, |
2.Associating, keeping company with and honoring persons with established mindfulness |
3) satipaṭṭhāne paccavekkhato – |
3.Reflecting on the frames of mindfulness |
imehi tīhākārehi satindriyaṃ visujjhati. |
By these three ways the mindfulness faculty is purified. |
1) Asamāhite puggale parivajjayato, |
1.Avoiding persons with no concentration |
2) samāhite puggale sevato bhajato payirupāsato, |
2.Associating, keeping company with and honoring persons who have concentration |
3) jhānavimokkhe paccavekkhato – |
3.Reflecting on the absorption-release |
imehi tīhākārehi samādhindriyaṃ visujjhati. |
By these three ways, the concentration faculty is purified. |
1) Duppaññe puggale parivajjayato, |
1.Avoiding persons who are unwise |
2) paññavante puggale sevato bhajato payirupāsato, |
2.Associating, keeping company with and honoring wise persons |
3) gambhīrañāṇacariyaṃ paccavekkhato – |
3.Reflecting the deep practice of wisdom |
imehi tīhākārehi paññindriyaṃ visujjhati. |
By these three ways, the wisdom faculty is purified. |
Iti ime pañca puggale parivajjayato, |
Thus – avoiding these five kinds of persons, |
pañca puggale sevato bhajato payirupāsato, |
Associating, keeping company with and honoring these five kinds of persons |
pañca suttantakkhandhe paccavekkhato – |
Reflecting on these five groups of discourses – |
imehi pannarasahi ākārehi imāni pañcindriyāni visujjhanti. |
by these fifteen ways, these five faculties are purified. |
Katihākārehi pañcindriyāni bhāviyanti, |
By how many ways are the five faculties developed, |
katihākārehi pañcannaṃ indriyānaṃ bhāvanā hoti? |
by how many ways is there development of the five faculties? |
Dasahākārehi pañcindriyāni bhāviyanti, |
By 10 ways the five faculties are developed, |
dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti. |
by 10 ways there is development of the five faculties. |
Assaddhiyaṃ pajahanto saddhindriyaṃ bhāveti, |
1.Abandoning non-faith, one develops faith-faculty. |
saddhindriyaṃ bhāvento assaddhiyaṃ pajahati; |
2.Developing faith-faculty, one abandons non-faith. |
kosajjaṃ pajahanto vīriyindriyaṃ bhāveti, |
3.Abandoning laziness, one develops effort. |
vīriyindriyaṃ bhāvento kosajjaṃ pajahati; |
4.Developing effort-faculty, one abandons laziness. |
pamādaṃ pajahanto satindriyaṃ bhāveti, |
5.Abandoning heedlessness, one develops mindfulness. |
satindriyaṃ bhāvento pamādaṃ pajahati; |
6.Developing mindfulness-faculty, one abandons heedlessness. |
uddhaccaṃ pajahanto samādhindriyaṃ bhāveti, |
7.Abandoning restlessness, one develops concentration-faculty. |
samādhindriyaṃ bhāvento uddhaccaṃ pajahati; |
8.Developing concentration-faculty, one abandons restlessness. |
avijjaṃ pajahanto paññindriyaṃ bhāveti, |
9.Abandoning ignorance, one develops wisdom-faculty. |
paññindriyaṃ bhāvento avijjaṃ pajahati. |
10.Developing wisdom-faculty, one abandons ignorance. |
Imehi dasahākārehi pañcindriyāni bhāviyanti, imehi dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti. |
By these 10 ways, the five faculties are developed, by these 10 ways there is development of five faculties. |
Katihākārehi pañcindriyāni bhāvitāni honti subhāvitāni? |
By how many ways are the five faculties developed, well-developed? |
Dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni. |
By ten ways the five faculties are developed, well-developed. |
Assaddhiyassa pahīnattā suppahīnattā saddhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; |
1.Due to the abandonment, complete abandonment of faithlessness, the faith-faculty is developed, well-developed. |
saddhindriyassa bhāvitattā subhāvitattā assaddhiyaṃ pahīnaṃ hoti suppahīnaṃ. |
2.Due to the development, the complete development of faith-faculty, faithlessness is abandoned, completely abandoned. |
Kosajjassa pahīnattā suppahīnattā vīriyindriyaṃ bhāvitaṃ hoti subhāvitaṃ; |
3.Due to the abandonment, the complete abandonment of laziness, the effort-faculty is developed, well-developed. |
vīriyindriyassa bhāvitattā subhāvitattā kosajjaṃ pahīnaṃ hoti suppahīnaṃ. |
4.Due to the development, the complete development of effort-faculty, laziness is abandoned, completely abandoned. |
Pamādassa pahīnattā suppahīnattā satindriyaṃ bhāvitaṃ hoti subhāvitaṃ; |
5.Due to the abandonment, the complete abandonment of heedlessness, the mindfulness-faculty is developed, well-developed. |
satindriyassa bhāvitattā subhāvitattā pamādo pahīno hoti suppahīno. |
6.Due to the development, the complete development of mindfulness-faculty, heedlessness is abandoned, completely abandoned. |
Uddhaccassa pahīnattā suppahīnattā samādhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; |
7.Due to the abandonment, the complete abandonment of restlessness, the concentration-faculty is developed, well-developed. |
samādhindriyassa bhāvitattā subhāvitattā uddhaccaṃ pahīnaṃ hoti suppahīnaṃ. |
8.Due to the development, the complete development of concentration-faculty, restlessness is abandoned, completely abandoned. |
Avijjāya pahīnattā paññindriyaṃ bhāvitaṃ hoti subhāvitaṃ; |
9.Due to the abandonment, the complete abandonment of ignorance, the wisdom-faculty is developed, well-developed. |
paññindriyassa bhāvitattā subhāvitattā avijjā pahīnā hoti suppahīnā. |
10.Due to the development, the complete development of wisdom-faculty, ignorance is abandoned, completely abandoned. |
Imehi dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni. |
By these ten ways, the five faculties are developed, well-developed. |
Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca? |
By how many ways are the five-faculties developed? By how many ways are the five-faculties developed, well-developed and allayed and completely allayed? |
Catūhākārehi pañcindriyāni bhāviyanti catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. |
By four ways the five-faculties are developed; by four ways the five faculties are well-developed, allayed and completely allayed. |
Sotāpattimaggakkhaṇe pañcindriyāni bhāviyanti; |
1.At the moment of the Path of Stream-entry, the five-faculties are developed; |
sotāpattiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. |
2.At the moment of the Path of Stream-entry, the five-faculties are developed and well-developed, allayed and completely allayed. |
Sakadāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; |
3.At the moment of the Path of Once-returner, the five-faculties are developed; |
sakadāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. |
4.At the moment of the Path of Once-returner, the five-faculties are developed and well-developed, allayed and completely allayed. |
Anāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; |
5.At the moment of the Path of Non-returner, the five-faculties are developed; |
anāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. |
6.At the moment of the Path of Non-returner, the five-faculties are developed and well-developed, allayed and completely allayed. |
Arahattamaggakkhaṇe pañcindriyāni bhāviyanti; |
7.At the moment of the Path of Arahantship, the five-faculties are developed; |
arahattaphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. |
8.At the moment of the Path of Arahantship, the five-faculties are developed and well-developed, allayed and completely allayed. |
Iti catasso maggavisuddhiyo, catasso phalavisuddhiyo, catasso samucchedavisuddhiyo, catasso paṭippassaddhivisuddhiyo. |
Such is the four path-purification, the four fruition-purification, the four complete-cutting-off-purification, the four allayment-purification. |
Imehi catūhākārehi pañcindriyāni bhāviyanti; imehi catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. |
By these four ways, the five-faculties are developed; by these four methods the five-faculties are developed, well-developed, allayed and completely allayed. |
Katinaṃ puggalānaṃ indriyabhāvanā; kati puggalā bhāvitindriyā? |
How many are the faculty-development of persons; how many are the persons of developed faculties? |
Aṭṭhannaṃ puggalānaṃ indriyabhāvanā; tayo puggalā bhāvitindriyā. |
There are eight kinds of faculty-development of persons; there are three kinds of persons of developed faculties. |
Katamesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā? |
How is there faculty-development for eight kinds of persons? |
Sattannañca sekkhānaṃ, puthujjanakalyāṇakassa ca – imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā. |
For these eight kinds of persons there is development of faculties – the seven kinds of trainees and the morally good ordinary person. |
Katame tayo puggalā bhāvitindriyā? |
How are there three persons of developed faculties? |
Savanena buddho tathāgatassa sāvako khīṇāsavo bhāvitindriyo, |
1.The disciple of the Buddha, the Thus-gone-One, who is devoid of cankers is of developed faculties by learning. |
sayaṃ bhūtaṭṭhena paccekasambuddho bhāvitindriyo, |
2.The “Silent” Buddha is of developed faculties in the sense of being self-dependent. |
appameyyaṭṭhena tathāgato arahaṃ sammāsambuddho bhāvitindriyo – |
3.The Thus-gone-One, the Worth-one, the Fully-enlightened one is of developed faculties in the sense of boundlessness – |
ime tayo puggalā bhāvitindriyā. |
these three persons are of developed faculties. |
Iti imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā; ime tayo puggalā bhāvitindriyā. |
Thus there is development of faculties for these eight persons; these three persons are of developed faculties. |
Suttantaniddeso paṭhamo. |
Explanation of the first discourse. |
2. Dutiyasuttantaniddeso |
2. Explanation of the Second Discourse |
Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni. |
Based in Savatthi. There are these five faculties, O! Monks! |
Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
What are those five? Faith-faculty, effort-faculty, mindfulness-faculty, concentration-faculty, wisdom-faculty. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; na ca panete āyasmantā sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
O! Monks! Whom so ever – recluse or brahmin – does not know as it is, the arising, the passing away, the allure, the drawback and the escape pertaining to these five faculties – those recluses or brahmins are not considered by me as a recluse amongst recluses or a brahmin amongst brahmins. And those venerable ones do not dwell realizing the reculse-ship or brahmin-hood in the present, by their own knowledge. |
Ye ca kho keci bhikkhave samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; te ca panāyasmantā sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. |
O! Monks! Whom so ever – recluse or brahmin – knows as it is, the arising, the passing away, the allure, the drawback and the escape pertaining to these five faculties – those recluses or brahmins are considered by me as a recluse amongst recluses or a brahmin amongst brahmins. And those venerable ones dwell realizing the reculse-ship or brahmin-hood in the present, by their own knowledge. |
Katihākārehi pañcannaṃ indriyānaṃ samudayo hoti; katihākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? |
By how many ways is there arising of the five faculties? By how many ways does one know the arising of the five faculties? |
Katihākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katihākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? |
By how many ways is there perishing of the five faculties? By how many ways does one know the perishing of the five faculties? |
Katihākārehi pañcannaṃ indriyānaṃ assādo hoti, katihākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? |
By how many ways is there allure of the five faculties? By how many ways does one know the allure of the five faculties? |
Katihākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katihākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? |
By how many ways is there pitfall of the five faculties? By how many ways does one know the pitfall of the five faculties? |
Katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti? |
By how many ways is there escape from the five faculties? By how many ways does one know the escape from the five faculties? |
Cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti. |
By forty ways there is arising of the five faculties. By forty ways one knows the arising of the five faculties. |
Cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti. |
By forty ways there is passing away of the five faculties. By forty ways one knows the passing away of the five faculties. |
Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti. |
By twenty-five ways there is allure of the five faculties. By twenty-five ways one knows the allure of the five faculties. |
Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti. |
By twenty-five ways there is pitfall of the five faculties. By twenty-five ways one knows the pitfall of the five faculties. |
Asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti. |
By eighty ways there is escape from the five faculties. By eighty ways one knows the escape from the five faculties. |
Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? |
How is there arising of the five faculties by forty ways? By what forty ways does one know the arising of the five faculties? |
Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, |
1.The arising of adverting consciousness with regard to ascertaining (decisiveness) – this is the arising of the faith-faculty. |
adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, |
2.The arising of desire (wish), with regard to ascertaining – this is the arising of the faith-faculty. |
adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, |
3.The arising of attention, with regard to ascertaining – this is the arising of the faith-faculty. |
saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti; |
4.The one-pointedness (singular focus), with regard to faith-faculty – this is the arising of the faith-faculty. |
paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, |
5.The arising of adverting consciousness, with regard to exerting– this is the arising of the effort-faculty. |
paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, |
6.The arising of desire (wish), with regard to exerting – this is the arising of the effort-faculty. |
paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, |
7.The arising of attention, with regard to exerting – this is the arising of the effort-faculty. |
vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti; |
8.The one-pointedness (singular focus), with regard to effort-faculty – this is the arising of the effort-faculty. |
upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, |
9.The arising of adverting consciousness, with regard to establishing, – this is the arising of the mindfulness-faculty. |
upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, |
10.The arising of desire (wish), with regard to establishing– this is the arising of the mindfulness-faculty. |
upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, |
11.The arising of attention, with regard to establishing – this is the arising of the mindfulness-faculty. |
satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti; |
12.The one-pointedness (singular focus), with regard to mindfulness-faculty – this is the arising of the mindfulness-faculty. |
avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, |
13.The arising of adverting consciousness, with regard to calming – this is the arising of the concentration-faculty. |
avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, |
14.The arising of desire (wish), with regard to calming – this is the arising of the concentration-faculty. |
avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, |
15.The arising of attention, with regard to calming – this is the arising of the concentration-faculty. |
samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti; |
16.The one-pointedness (singular focus), with regard to concentration-faculty – this is the arising of the concentration-faculty. |
dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti, |
17.The arising of adverting consciousness, with regard to seeing – this is the arising of the wisdom-faculty. |
dassanavasena chandassa samudayo paññindriyassa samudayo hoti, |
18.The arising of desire (wish), with regard to seeing – this is the arising of the wisdom-faculty. |
dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti, |
19.The arising of attention, with regard to seeing – this is the arising of the wisdom-faculty. |
paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti. |
20.The one-pointedness (singular focus), with regard to wisdom-faculty – this is the arising of the wisdom-faculty. |
Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, |
21.The arising of adverting consciousness, with regard to ascertaining– this is the arising of the faith-faculty. |
paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, |
22.The arising of adverting consciousness, with regard to exerting– this is the arising of the effort -faculty. |
upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, |
23.The arising of adverting consciousness, with regard to establishing– this is the arising of the mindfulness-faculty. |
avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, |
24.The arising of adverting consciousness, with regard to calming– this is the arising of the concentration-faculty. |
dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti. |
25.The arising of adverting consciousness, with regard to seeing – this is the arising of the wisdom-faculty. |
Adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, |
26.The arising of desire (wish), with regard to ascertaining – this is the arising of the faith-faculty. |
paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, |
27.The arising of desire (wish), with regard to exerting – this is the arising of the effort-faculty. |
upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, |
28.The arising of desire (wish), with regard to establishing – this is the arising of the effort-faculty. |
avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, |
29.The arising of desire (wish), with regard to calming – this is the arising of the concentration-faculty. |
dassanavasena chandassa samudayo paññindriyassa samudayo hoti. |
30.The arising of desire (wish), with regard to seeing – this is the arising of the wisdom-faculty. |
Adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, |
31.The arising of attention, with regard to ascertaining – this is the arising of the faith-faculty. |
paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, |
32.The arising of attention, with regard to exerting – this is the arising of the effort-faculty. |
upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, |
33.The arising of attention, with regard to establishing – this is the arising of the mindfulness-faculty. |
avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, |
34.The arising of attention, with regard to calming – this is the arising of the concentration-faculty. |
dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti. |
35.The arising of attention, with regard to seeing – this is the arising of the wisdom-faculty. |
Saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti |
36.The one-pointedness (singular focus), with regard to faith-faculty – this is the arising of the faith-faculty. |
vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti, |
37.The one-pointedness (singular focus), with regard to effort-faculty – this is the arising of the effort-faculty. |
satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti, |
38.The one-pointedness (singular focus), with regard to mindfulness-faculty – this is the arising of the mindfulness-faculty. |
samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti, |
29.The one-pointedness (singular focus), with regard to concentration-faculty – this is the arising of the concentration-faculty. |
paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti. |
40.The one-pointedness (singular focus), with regard to wisdom-faculty – this is the arising of the wisdom-faculty. |
Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti, imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti. |
By these forty ways there is arising of the five faculties. One knows the arising of the five faculties by these forty ways. |
Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? |
How is there perishing of the five faculties by forty ways? By what forty ways does one know the perishing of the five faculties? |
Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, |
1.The perishing of adverting consciousness with regard to ascertaining (decisiveness) – this is the perishing of the faith-faculty. |
adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, |
2.The perishing of desire (wish), with regard to ascertaining – this is the perishing of the faith-faculty. |
adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, |
3.The perishing of attention, with regard to ascertaining – this is the perishing of the faith-faculty. |
saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa vasena atthaṅgamo hoti; |
4.The lack of one-pointedness (singular focus), with regard to faith-faculty – this is the perishing of the faith-faculty. |
paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, |
5.The perishing of adverting consciousness, with regard to exerting– this is the perishing of the effort-faculty. |
paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, |
6.The perishing of desire (wish), with regard to exerting – this is the perishing of the effort-faculty. |
paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, |
7.The perishing of attention, with regard to exerting – this is the perishing of the effort-faculty. |
vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti; |
8.The lack of one-pointedness (singular focus), with regard to effort-faculty – this is the perishing of the effort-faculty. |
upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, |
9.The perishing of adverting consciousness, with regard to establishing, – this is the perishing of the mindfulness-faculty. |
upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, |
10.The perishing of desire (wish), with regard to establishing– this is the perishing of the mindfulness-faculty. |
upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, |
11.The perishing of attention, with regard to establishing – this is the perishing of the mindfulness-faculty. |
satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti; |
12.The lack of one-pointedness (singular focus), with regard to mindfulness-faculty – this is the perishing of the mindfulness-faculty. |
avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, |
13.The perishing of adverting consciousness, with regard to calming – this is the perishing of the concentration-faculty. |
avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, |
14.The perishing of desire (wish), with regard to calming – this is the perishing of the concentration-faculty. |
avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, |
15.The perishing of attention, with regard to calming – this is the perishing of the concentration-faculty. |
samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti; |
16.The lack of one-pointedness (singular focus), with regard to concentration-faculty – this is the perishing of the concentration-faculty. |
dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti, |
17.The perishing of adverting consciousness, with regard to seeing – this is the perishing of the wisdom-faculty. |
dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti, |
18.The perishing of desire (wish), with regard to seeing – this is the perishing of the wisdom-faculty. |
dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti, |
19.The perishing of attention, with regard to seeing – this is the perishing of the wisdom-faculty. |
paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti. |
20.The lack of one-pointedness (singular focus), with regard to wisdom-faculty – this is the perishing of the wisdom-faculty. |
Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, |
21.The perishing of adverting consciousness, with regard to ascertaining– this is the perishing of the faith-faculty. |
paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, |
22.The perishing of adverting consciousness, with regard to exerting– this is the perishing of the effort -faculty. |
upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, |
23.The perishing of adverting consciousness, with regard to establishing– this is the perishing of the mindfulness-faculty. |
avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, |
24.The perishing of adverting consciousness, with regard to calming– this is the perishing of the concentration-faculty. |
dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti. |
25.The perishing of adverting consciousness, with regard to seeing – this is the perishing of the wisdom-faculty. |
Adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, |
26.The perishing of desire (wish), with regard to ascertaining – this is the perishing of the faith-faculty. |
paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, |
27.The perishing of desire (wish), with regard to exerting – this is the perishing of the effort-faculty. |
upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, |
28.The perishing of desire (wish), with regard to establishing – this is the perishing of the effort-faculty. |
avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, |
29.The perishing of desire (wish), with regard to calming – this is the perishing of the concentration-faculty. |
dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti. |
30.The perishing of desire (wish), with regard to seeing – this is the perishing of the wisdom-faculty. |
Adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, |
31.The perishing of attention, with regard to ascertaining – this is the perishing of the faith-faculty. |
paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, |
32.The perishing of attention, with regard to exerting – this is the perishing of the effort-faculty. |
upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, |
33.The perishing of attention, with regard to establishing – this is the perishing of the mindfulness-faculty. |
avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, |
34.The perishing of attention, with regard to calming – this is the perishing of the concentration-faculty. |
dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti. |
35.The perishing of attention, with regard to seeing – this is the perishing of the wisdom-faculty. |
Saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa atthaṅgamo hoti, |
36.The lack of one-pointedness (singular focus), with regard to faith-faculty – this is the perishing of the faith-faculty. |
vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti, |
37.The lack of one-pointedness (singular focus), with regard to effort-faculty – this is the perishing of the effort-faculty. |
satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti, |
38.The lack of one-pointedness (singular focus), with regard to mindfulness-faculty – this is the perishing of the mindfulness-faculty. |
samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti, |
29.The lack of one-pointedness (singular focus), with regard to concentration-faculty – this is the perishing of the concentration-faculty. |
paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti. |
40.The lack of one-pointedness (singular focus), with regard to wisdom-faculty – this is the perishing of the wisdom-faculty. |
Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti. |
By these forty ways there is perishing of the five faculties. One knows the perishing of the five faculties by these forty ways. |
assādaniddeso |
Explanation of Allure (assādo) |
Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? |
How is there allure of the five faculties by twenty five ways? How does one know the allure of the five faculties by twenty five ways? |
Assaddhiyassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, |
1.The non-establishing of faithlessness is the allure of faith-faculty. |
assaddhiyapariḷāhassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, |
2.The non-establishing of the fever of faithlessness is the allure of faith-faculty. |
adhimokkhacariyāya vesārajjaṃ saddhindriyassa assādo hoti, |
3.The confidence due to practice of ascertaining is the allure of faith-faculty. |
santo ca vihārādhigamo saddhindriyassa assādo hoti, |
4.The presence of an attained-abiding (like samatha or vipassana) is the allure of faith-faculty. |
yaṃ saddhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ saddhindriyassa assādo. |
5.The pleasantness and happiness that arises due to whatever faith-faculty, that is the allure of faith-faculty. |
Kosajjassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, |
6.The non-establishing of laziness is the allure of effort-faculty. |
kosajjapariḷāhassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, |
7.The non-establishing of the fever of laziness is the allure of effort-faculty. |
paggahacariyāya vesārajjaṃ vīriyindriyassa assādo hoti, |
8.The confidence due to practice of exerting is the allure of faith-faculty. |
santo ca vihārādhigamo vīriyindriyassa assādo hoti, |
9.The presence of an attained-abiding (like samatha or vipassana) is the allure of effort-faculty. |
yaṃ vīriyindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ vīriyindriyassa assādo. |
10.The pleasantness and happiness that arises due to whatever effort-faculty, that is the allure of effort-faculty. |
Pamādassa anupaṭṭhānaṃ satindriyassa assādo hoti, |
11.The non-establishing of heedlessness is the allure of mindfulness-faculty. |
pamādapariḷāhassa anupaṭṭhānaṃ satindriyassa assādo hoti, |
12.The non-establishing of the fever of heedlessness is the allure of mindfulness-faculty. |
upaṭṭhānacariyāya vesārajjaṃ satindriyassa assādo hoti, |
13.The confidence due to practice of attentiveness is the allure of mindfulness-faculty. |
santo ca vihārādhigamo satindriyassa assādo hoti, |
14.The presence of an attained-abiding (like samatha or vipassana) is the allure of mindfulness-faculty. |
yaṃ satindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ satindriyassa assādo. |
15.The pleasantness and happiness that arises due to whatever mindfulness-faculty, that is the allure of mindfulness-faculty. |
Uddhaccassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, |
16.The non-establishing of restlessness is the allure of concentration-faculty. |
uddhaccapariḷāhassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, |
17.The non-establishing of the fever of restlessness is the allure of concentration-faculty. |
avikkhepacariyāya vesārajjaṃ samādhindriyassa assādo hoti, |
18.The confidence due to practice of non-distraction is the allure of concentration-faculty. |
santo ca vihārādhigamo samādhindriyassa assādo hoti, |
19.The presence of an attained-abiding (like samatha or vipassana) is the allure of concentration-faculty. |
yaṃ samādhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ samādhindriyassa assādo. |
20.The pleasantness and happiness that arises due to whatever concentration-faculty, that is the allure of concentration-faculty. |
Avijjāya anupaṭṭhānaṃ paññindriyassa assādo hoti, |
21.The non-establishing of ignorance is the allure of wisdom-faculty. |
avijjāpariḷāhassa anupaṭṭhānaṃ paññindriyassa assādo hoti, |
22.The non-establishing of the fever of ignorance is the allure of wisdom-faculty. |
dassanacariyāya vesārajjaṃ paññindriyassa assādo hoti, |
23.The confidence due to practice of seeing is the allure of wisdom-faculty. |
santo ca vihārādhigamo paññindriyassa assādo hoti, |
24.The presence of an attained-abiding (like samatha or vipassana) is the allure of wisdom-faculty. |
yaṃ paññindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ paññindriyassa assādo. |
25.The pleasantness and happiness that arises due to whatever wisdom-faculty, that is the allure of wisdom-faculty. |
Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti. |
By these twenty five ways there is allure of the five faculties. By these twenty five ways, one knows the allure of the five faculties. |
ādīnavaniddeso |
Explanation of pitfall (ādīnavo) |
Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? |
How is there pitfall of the five faculties by twenty five ways? How does one know the pitfall of the five faculties by twenty five ways? |
Assaddhiyassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, |
1.The establishing of faithlessness is the pitfall of faith-faculty. |
assaddhiyapariḷāhassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, |
2.The establishing of the fever of faithlessness is the pitfall of faith-faculty. |
aniccaṭṭhena saddhindriyassa ādīnavo hoti, |
3.In the sense of impermanence, there is pitfall of faith-faculty. |
dukkhaṭṭhena saddhindriyassa ādīnavo hoti, |
4.In the sense of suffering, there is pitfall of faith-faculty. |
anattaṭṭhena saddhindriyassa ādīnavo hoti. |
5.In the sense of non-self, there is pitfall of faith-faculty. |
Kosajjassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, |
6.The establishing of laziness is the pitfall of effort-faculty. |
kosajjapariḷāhassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, |
7.The establishing of the fever of laziness is the pitfall of effort-faculty. |
aniccaṭṭhena vīriyindriyassa ādīnavo hoti, |
8.In the sense of impermanence, there is pitfall of effort-faculty. |
dukkhaṭṭhena…pe… |
9.In the sense of suffering, there is pitfall of effort-faculty. |
anattaṭṭhena vīriyindriyassa ādīnavo hoti. |
10.In the sense of non-self, there is pitfall of effort-faculty. |
Pamādassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, |
11.The establishing of heedlessness is the pitfall of mindfulness-faculty. |
pamādapariḷāhassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, |
12.The establishing of the fever of heedlessness is the pitfall of mindfulness-faculty. |
aniccaṭṭhena satindriyassa ādīnavo hoti, |
13.In the sense of impermanence, there is pitfall of mindfulness-faculty. |
dukkhaṭṭhena…pe… |
14.In the sense of suffering, there is pitfall of mindfulness-faculty. |
anattaṭṭhena satindriyassa ādīnavo hoti. |
15.In the sense of non-self, there is pitfall of mindfulness-faculty. |
Uddhaccassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, |
16.The establishing of restlessness is the pitfall of concentration-faculty. |
uddhaccapariḷāhassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, |
17.The establishing of the fever of restlessness is the pitfall of concentration-faculty. |
aniccaṭṭhena samādhindriyassa ādīnavo hoti, |
18.In the sense of impermanence, there is pitfall of concentration-faculty. |
dukkhaṭṭhena…pe… |
19.In the sense of suffering, there is pitfall of concentration-faculty. |
anattaṭṭhena samādhindriyassa ādīnavo hoti. |
20.In the sense of non-self, there is pitfall of concentration-faculty. |
Avijjāya upaṭṭhānaṃ paññindriyassa ādīnavo hoti, |
21.The establishing of ignorance is the pitfall of wisdom-faculty. |
avijjāpariḷāhassa upaṭṭhānaṃ paññindriyassa ādīnavo hoti, |
22.The establishing of the fever of ignorance is the pitfall of wisdom-faculty. |
aniccaṭṭhena paññindriyassa ādīnavo hoti, |
23.In the sense of impermanence, there is pitfall of wisdom-faculty. |
dukkhaṭṭhena paññindriyassa ādīnavo hoti, |
24.In the sense of suffering, there is pitfall of wisdom-faculty. |
anattaṭṭhena paññindriyassa ādīnavo hoti. |
25.In the sense of non-self, there is pitfall of wisdom-faculty. |
Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti. |
By these twenty five ways there is pitfall of the five faculties. By these twenty five ways, one knows the pitfall of the five faculties. |
nissaraṇaniddeso |
Explanation of deliverance (nissaraṇo) (or escape) |
Katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; |
How is there deliverance of the five faculties by eighty ways? |
katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti? |
How does one know the deliverance of the five faculties by eighty ways? |
Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyā nissaṭaṃ hoti, |
(1-4)In terms of ascertaining, the faith-faculty is deliverance from faithlessness; |
assaddhiyapariḷāhā nissaṭaṃ hoti, |
there is deliverance from the fever of faithlessness; |
tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, |
there is deliverance from the associated defilements and aggregates; |
bahiddhā ca sabbanimittehi nissaṭaṃ hoti, |
externally, there is deliverance from all the signs (or themes); |
tato paṇītatarasaddhindriyassa paṭilābhā purimatarasaddhindriyā nissaṭaṃ hoti; |
due to the attainment of a more refined faith-faculty, there is deliverance from the former faith-faculty. |
paggahaṭṭhena vīriyindriyaṃ kosajjā nissaṭaṃ hoti, |
(5-8)In terms of exerting, the effort-faculty is deliverance from laziness; |
kosajjapariḷāhā nissaṭaṃ hoti, |
there is deliverance from the fever of laziness; |
tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, |
there is deliverance from the associated defilements and aggregates; |
bahiddhā ca sabbanimittehi nissaṭaṃ hoti, |
externally, there is deliverance from all the signs (or themes); |
tato paṇītataravīriyindriyassa paṭilābhā purimataravīriyindriyā nissaṭaṃ hoti; |
due to the attainment of a more refined effort-faculty, there is deliverance from the former effort-faculty. |
upaṭṭhānaṭṭhena satindriyaṃ pamādā nissaṭaṃ hoti, |
(9-12)In terms of attentiveness, the mindfulness-faculty is deliverance from heedlessness; |
pamādapariḷāhā nissaṭaṃ hoti, |
there is deliverance from the fever of heedlessness; |
tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, |
there is deliverance from the associated defilements and aggregates; |
bahiddhā ca sabbanimittehi nissaṭaṃ hoti, |
externally, there is deliverance from all the signs (or themes); |
tato paṇītatarasatindriyassa paṭilābhā purimatarasatindriyā nissaṭaṃ hoti; |
due to the attainment of a more refined mindfulness-faculty, there is deliverance from the former mindfulness-faculty. |
avikkhepaṭṭhena samādhindriyaṃ uddhaccā nissaṭaṃ hoti, |
(13-16)In terms of calming, the concentration-faculty is deliverance from restlessness; |
uddhaccapariḷāhā nissaṭaṃ hoti, |
there is deliverance from the fever of restlessness; |
tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, |
there is deliverance from the associated defilements and aggregates; |
bahiddhā ca sabbanimittehi nissaṭaṃ hoti, |
externally, there is deliverance from all the signs (or themes); |
tato paṇītatarasamādhindriyassa paṭilābhā purimatarasamādhindriyā nissaṭaṃ hoti; |
due to the attainment of a more refined concentration-faculty, there is deliverance from the former concentration-faculty. |
dassanaṭṭhena paññindriyaṃ avijjāya nissaṭaṃ hoti, |
(17-20)In terms of seeing, the wisdom-faculty is deliverance from ignorance; |
avijjāpariḷāhā nissaṭaṃ hoti, |
there is deliverance from the fever of ignorance; |
tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, |
there is deliverance from the associated defilements and aggregates; |
bahiddhā ca sabbanimittehi nissaṭaṃ hoti, |
externally, there is deliverance from all the signs (or themes); |
tato paṇītatarapaññindriyassa paṭilābhā purimatarapaññindriyā nissaṭaṃ hoti. |
due to the attainment of a more refined wisdom-faculty, there is deliverance from the former wisdom-faculty. |
Pubbabhāge pañcahi indriyehi paṭhamajjhānavasena pañcindriyāni nissaṭāni honti, |
(21-80)Due to the first jhāna, the five faculties are released from the previous five faculties. |
paṭhame jhāne pañcahindriyehi dutiyajjhānavasena pañcindriyāni nissaṭāni honti, |
Due to the second jhāna, the five faculties are released from the five faculties of the first jhāna. |
dutiye jhāne pañcahindriyehi tatiyajjhānavasena pañcindriyāni nissaṭāni honti, |
Due to the third jhāna, the five faculties are released from the five faculties of the second jhāna. |
tatiye jhāne pañcahindriyehi catutthajjhānavasena pañcindriyāni nissaṭāni honti, |
Due to the fourth jhāna, the five faculties are released from the five faculties of the third jhāna. |
catutthe jhāne pañcahindriyehi ākāsānañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, |
Due to the attainment of the ‘sphere of space’, the five faculties are released from the five faculties of the fourth jhāna. |
ākāsānañcāyatanasamāpattiyā pañcahindriyehi viññāṇañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, |
Due to the attainment of the ‘sphere of consciousness’, the five faculties are released from the five faculties of the attainment of the ‘sphere of space’. |
viññāṇañcāyatanasamāpattiyā pañcahindriyehi ākiñcaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, |
Due to the attainment of the ‘sphere of nothingness’, the five faculties are released from the five faculties of the attainment of the ‘sphere of consciousness’. |
ākiñcaññāyatanasamāpattiyā pañcahindriyehi nevasaññānāsaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, |
Due to the attainment of the ‘sphere of neither-perception-nor-non-perception’, the five faculties are released from the five faculties of the attainment of the ‘sphere of nothingness’. |
nevasaññānāsaññāyatanasamāpattiyā pañcahindriyehi aniccānupassanāvasena pañcindriyāni nissaṭāni honti. |
Due to the contemplation of impermanence (aniccānupassanā), the five faculties are released from the five faculties of the attainment of the ‘sphere of neither-perception-nor-non-perception’. |
Aniccānupassanā pañcahindriyehi dukkhānupassanāvase pañcindriyāni nissaṭāni honti, |
Due to the contemplation of suffering (dukkhānupassanā), the five faculties are released from the five faculties of the contemplation of impermanence. |
dukkhānupassanā pañcahindriyehi anattānupassanāvase pañcindriyāni nissaṭāni honti, |
Due to the contemplation of non-self (anattānupassanā), the five faculties are released from the five faculties of the contemplation of suffering. |
anattānupassanā pañcahindriyehi nibbidānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of disenchantment (nibbidānupassanā), the five faculties are released from the five faculties of the contemplation of non-self. |
nibbidānupassanāya pañcahindriyehi virāgānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of dispassion (virāgānupassanā), the five faculties are released from the five faculties of the contemplation of disenchantment. |
virāgānupassanāya pañcahindriyehi nirodhānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of cessation (nirodhānupassanā), the five faculties are released from the five faculties of the contemplation of dispassion. |
nirodhānupassanāya pañcahindriyehi paṭinissaggānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of letting-go (paṭinissaggānupassanā), the five faculties are released from the five faculties of the contemplation of cessation. |
paṭinissaggānupassanāya pañcahindriyehi khayānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of destruction (khayānupassanā), the five faculties are released from the five faculties of the contemplation of letting-go. |
khayānupassanāya pañcahindriyehi vayānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of passing away (vayānupassanā), the five faculties are released from the five faculties of the contemplation of destruction. |
vayānupassanāya pañcahindriyehi vipariṇāmānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of change (vipariṇāmānupassanā), the five faculties are released from the five faculties of the contemplation of passing away. |
vipariṇāmānupassanāya pañcahindriyehi animittānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of signless-ness (animittānupassanā), the five faculties are released from the five faculties of the contemplation of change. |
animittānupassanāya pañcahindriyehi appaṇihitānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of desireless-ness (appaṇihitānupassanā), the five faculties are released from the five faculties of the contemplation of signless-ness. |
appaṇihitānupassanāya pañcahindriyehi suññatānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to the contemplation of empty-ness (suññatānupassanā), the five faculties are released from the five faculties of the contemplation of desireless-ness. |
suññatānupassanāya pañcahindriyehi adhipaññādhammavipassanāvasena pañcindriyāni nissaṭāni honti. |
Due to the higher-wisdom amongst all phenomena and insight (adhipaññādhammavipassanā), the five faculties are released from the five faculties of the contemplation of empty-ness. |
Adhipaññādhammavipassanāya pañcahindriyehi yathābhūtañāṇadassanavasena pañcindriyāni nissaṭāni honti, |
Due to the knowledge of seeing ‘as it is’ (yathābhūtañāṇadassana), the five faculties are released from the five faculties of the higher-wisdom amongst all phenomena and insight. |
yathābhūtañāṇadassane pañcahindriyehi ādīnavānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to contemplation of pitfall (ādīnavānupassanā), the five faculties are released from the five faculties of the knowledge of seeing ‘as it is’. |
ādīnavānupassanāya pañcahindriyehi paṭisaṅkhānupassanāvasena pañcindriyāni nissaṭāni honti, |
Due to contemplation of reflecting (paṭisaṅkhānupassanā), the five faculties are released from the five faculties of the contemplation of pitfall. |
paṭisaṅkhānupassanāya pañcahindriyehi vivaṭṭanānupassanāvasena pañcindriyāni nissaṭāni honti. |
Due to contemplation of turning away (vivaṭṭanānupassanā), the five faculties are released from the five faculties of the contemplation of reflecting. |
Vivaṭṭanānupassanāya pañcahindriyehi sotāpattimaggavasena pañcindriyāni nissaṭāni honti. |
Due to the Path of Stream-entry (Sotāpattimagga), the five faculties are released from the five faculties of contemplation of turning away. |
Sotāpattimagge pañcahindriyehi sotāpattiphalasamāpattivasena pañcindriyāni nissaṭāni honti, |
Due to the attainment of the Fruition of Stream-entry (sotāpattiphalasamāpatti), the five faculties are released from the five faculties of the Path of Stream-entry. |
sotāpattiphalasamāpattiyā pañcahindriyehi sakadāgāmimaggavasena pañcindriyāni nissaṭāni honti, |
Due to the Path of Once-returner (sakadāgāmimagga), the five faculties are released from the five faculties of the attainment of the Fruition of Stream-entry. |
sakadāgāmimagge pañcahindriyehi sakadāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, |
Due to the attainment of the Fruition of Once-returner (sakadāgāmiphalasamāpatti), the five faculties are released from the five faculties of the Path of Once-returner. |
sakadāgāmiphalasamāpattiyā pañcahindriyehi anāgāmimaggavasena pañcindriyāni nissaṭāni honti, |
Due to the Path of Non-returner (anāgāmimagga), the five faculties are released from the five faculties of the attainment of the Fruition of Once-returner. |
anāgāmimagge pañcahindriyehi anāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, |
Due to the attainment of the Fruition of Non-returner (anāgāmiphalasamāpatti), the five faculties are released from the five faculties of the Path of Non-returner. |
anāgāmiphalasamāpattiyā pañcahindriyehi arahattamaggavasena pañcindriyāni nissaṭāni honti, |
Due to the Path of Arahant-ship (arahattamagga), the five faculties are released from the five faculties of the attainment of the Fruition of Non-returner. |
arahattamagge pañcahindriyehi arahattaphalasamāpattivasena pañcindriyāni nissaṭāni honti. |
due to the attainment of the fruition of arahant, the five faculties are released from the five faculties of the path of arahant. |
Nekkhamme pañcindriyāni kāmacchandato nissaṭāni honti, |
In renunciation (Nekkhamma), the five faculties are released from sensual desire. |
abyāpāde pañcindriyāni byāpādato nissaṭāni honti, |
In good-will (abyāpāda), the five faculties are released from ill-will. |
ālokasaññāya pañcindriyāni thinamiddhato nissaṭāni honti, |
In perception of light (ālokasaññā), the five faculties are released from sloth and torpor. |
avikkhepe pañcindriyāni uddhaccato nissaṭāni honti, |
In non-distraction (avikkhepa), the five faculties are released from restlessness. |
dhammavavatthāne pañcindriyāni vicikicchāya nissaṭāni honti, |
In defining the phenomena (dhammavavatthāna), the five faculties are released from uncertainty. |
ñāṇe pañcindriyāni avijjāya nissaṭāni honti, |
In knowledge (ñāṇa), the five faculties are released from ignorance. |
pāmojje pañcindriyāni aratiyā nissaṭāni honti. |
In delight (pāmojja), the five faculties are released from boredom. |
Paṭhame jhāne pañcindriyāni nīvaraṇehi nissaṭāni honti, |
In the first jhāna, the five faculties are released from hindrances. |
dutiye jhāne pañcindriyāni vitakkavicārehi nissaṭāni honti, |
In the second jhāna, the five faculties are released from applied thought and sustained thought. |
tatiye jhāne pañcindriyāni pītiyā nissaṭāni honti, |
In the third jhāna, the five faculties are released from joy. |
catutthe jhāne pañcindriyāni sukhadukkhehi nissaṭāni honti, |
In the fourth jhāna, the five faculties are released from pleasure and pain. |
ākāsānañcāyatanasamāpattiyā pañcindriyāni rūpasaññāya paṭighasaññāya nānattasaññāya nissaṭāni honti, |
In the attainment of the sphere of space, the five faculties are released from perception of form, perception of dislike, perception of multiplicity. |
viññāṇañcāyatanasamāpattiyā pañcindriyāni ākāsānañcāyatanasaññāya nissaṭāni honti, |
In the attainment of the ‘sphere of consciousness’, the five faculties are released from the perception of space. |
ākiñcaññāyatanasamāpattiyā pañcindriyāni viññāṇañcāyatanasaññāya nissaṭāni honti, |
In the attainment of the ‘sphere of nothingness’, the five faculties are released from the perception of consciousness. |
nevasaññānāsaññāyatanasamāpattiyā pañcindriyāni ākiñcaññāyatanasaññāya nissaṭāni honti. |
In the attainment of the ‘sphere of neither-perception-nor-non-perception’, the five faculties are released from the perception of nothingness. |
Aniccānupassanā pañcindriyāni niccasaññāya nissaṭāni honti, |
Due to contemplation of impermanence, the five faculties are released from the perception of permanence. |
dukkhānupassanā pañcindriyāni sukhasaññāya nissaṭāni honti, |
Due to contemplation of suffering, the five faculties are released from the perception of pleasure. |
anattānupassanā pañcindriyāni attasaññāya nissaṭāni honti, |
Due to contemplation of non-self, the five faculties are released from the perception of self. |
nibbidānupassanāya pañcindriyāni nandiyā nissaṭāni honti, |
Due to contemplation of disenchantment, the five faculties are released from delight. |
virāgānupassanāya pañcindriyāni rāgato nissaṭāni honti, |
Due to contemplation of dispassion, the five faculties are released from passion. |
nirodhānupassanāya pañcindriyāni samudayato nissaṭāni honti, |
Due to contemplation of cessation, the five faculties are released from origination. |
paṭinissaggānupassanāya pañcindriyāni ādānato nissaṭāni honti, |
Due to contemplation of letting-go, the five faculties are released from taking-up. |
khayānupassanāya pañcindriyāni ghanasaññāya nissaṭāni honti, |
Due to contemplation of destruction, the five faculties are released from the perception of compactness. |
vayānupassanāya pañcindriyāni āyūhanato nissaṭāni honti, |
Due to contemplation of passing-away, the five faculties are released from accumulation. |
vipariṇāmānupassanāya pañcindriyāni dhuvasaññāya nissaṭāni honti, |
Due to contemplation of change, the five faculties are released from the perception of lasting-ness. |
animittānupassanāya pañcindriyāni nimittato nissaṭāni honti, |
Due to contemplation of signless-ness, the five faculties are released from sign. |
appaṇihitānupassanāya pañcindriyāni paṇidhiyā nissaṭāni honti, |
Due to contemplation of desireless-ness, the five faculties are released from liking (inclination). |
suññatānupassanāya pañcindriyāni abhinivesato nissaṭāni honti. |
Due to contemplation of empty-ness, the five faculties are released from the adherence. |
Adhipaññādhammavipassanāya pañcindriyāni sārādānābhinivesato nissaṭāni honti, |
Due to the higher-wisdom amongst all phenomena and insight, the five faculties are released from the grasping at an essence. |
yathābhūtañāṇadassane pañcindriyāni sammohābhinivesato nissaṭāni honti, |
Due to the knowledge of seeing ‘as it is’, the five faculties are released from holding on to delusion. |
ādīnavānupassanāya pañcindriyāni ālayābhinivesato nissaṭāni honti, |
Due to the contemplation of pitfall, the five faculties are released from grasping at an abode. |
paṭisaṅkhānupassanāya pañcindriyāni appaṭisaṅkhāya nissaṭāni honti, |
Due to the contemplation of reflecting, the five faculties are released from non-reflecting. |
vivaṭṭanānupassanāya pañcindriyāni saññogābhinivesato nissaṭāni honti. |
Due to the contemplation of turning-away, the five faculties are released from grasping at bonding. |
Sotāpattimagge pañcindriyāni diṭṭhekaṭṭhehi kilesehi nissaṭāni honti, |
In the Path of Stream-entry, the five faculties are released from the defilements of the stand of wrong views. |
sakadāgāmimagge pañcindriyāni oḷārikehi kilesehi nissaṭāni honti, |
In the Path of Once-returner, the five faculties are released from the defilements that are gross. |
anāgāmimagge pañcindriyāni anusahagatehi kilesehi nissaṭāni honti, |
In the Path of Non-returner, the five faculties are released from the residual defilements. |
arahattamagge pañcindriyāni sabbakilesehi nissaṭāni honti, sabbesaññeva khīṇāsavānaṃ tattha tattha pañcindriyāni nissaṭāni ceva honti sunissaṭāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. |
In the Path of Arahant-ship, the five faculties are released from all defilements; there itself the five faculties of the ‘one whose cankers are destroyed’ are released from, well released from, allayed, well allayed from all perceptions. |
Imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti. |
By these eighty ways, there is deliverance of the five faculties. By these eighty ways, one knows the deliverance of the five faculties. |
Suttantaniddeso dutiyo. |
Explanation of the second discourse. |
Paṭhamabhāṇavāro. |
first recitation cycle |
3. Tatiyasuttantaniddeso |
3. Explanation of the Third Discourse |
Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni. |
Based in Savatthi. O monks! These are the five faculties. |
Katamāni pañca? |
What are those five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
Faith-faculty, effort-faculty, mindfulness-faculty, concentration-faculty, wisdom-faculty. |
Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? |
O, monks, where can the faith-faculty be seen? |
Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. |
In the four factors of Stream-entry – here the faith-faculty can be seen. |
Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? |
O, monks, where can the effort-faculty be seen? |
Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. |
In the four Right Exertions – here the effort-faculty can be seen. |
Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ? |
O, monks, where can the mindfulness-faculty be seen? |
Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. |
In the four foundations of mindfulness – here the mindfulness-faculty can be seen. |
Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? |
O, monks, where can the concentration-faculty be seen? |
Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. |
In the four jhānas – here the concentration-faculty can be seen. |
Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? |
O, monks, where can the wisdom-faculty be seen? |
Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ’’. |
In the four Noble Truths – here the wisdom-faculty can be seen. |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the faith-faculty in the four factors of Stream-entry – by how many ways can the five faculties be seen? |
Catūsu sammappadhānesu vīriyindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the effort-faculty in the four Right Exertions – by how many ways can the five faculties be seen? |
Catūsu satipaṭṭhānesu satindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness – by how many ways can the five faculties be seen? |
Catūsu jhānesu samādhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the concentration-faculty in the four jhānas – by how many ways can the five faculties be seen? |
Catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the wisdom-faculty in the four Noble Truths – by how many ways can the five faculties be seen? |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the faith-faculty in the four factors of Stream-entry – the five faculties can be seen by twenty ways. |
Catūsu sammappadhānesu vīriyindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the effort-faculty in the four Right Exertions –the five faculties can be seen by twenty ways. |
Catūsu satipaṭṭhānesu satindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness – the five faculties can be seen by twenty ways. |
Catūsu jhānesu samādhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the concentration-faculty in the four jhānas – the five faculties can be seen by twenty ways. |
Catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the wisdom-faculty in the four Noble Truths – the five faculties can be seen by twenty ways. |
1) pabhedagaṇananiddeso |
(a) Explanation by Enumerating the Classification (pabhedagaṇananiddeso) |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the faith-faculty in the four factors of Stream-entry – how can the five faculties be seen by twenty ways? |
Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, |
(1-5) In the ‘associating with good men’ (sappurisasaṃseva) (which is) a factor of Stream-entry, in terms of power of ascertaining, the faith-faculty can be seen. |
saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ; |
Due to faith-faculty – the effort-faculty can be seen, in terms of exerting; the mindfulness-faculty can be seen, in terms of attentiveness; the concentration-faculty can be seen, in terms of non-distraction; the wisdom-faculty can be seen, in terms of seeing. |
saddhammasavane sotāpattiyaṅge… |
(6-10) In the ‘listening to the Good Teaching’ (saddhammasavana) (which is) a factor of Stream-entry… |
yonisomanasikāre sotāpattiyaṅge… |
(11-15) In the ‘appropriately attending’ (yonisomanasikāra) (which is) a factor of Stream-entry… |
dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, |
(16-20) In the ‘practicing the Dhamma, according to the Dhamma’ (dhammānudhammapaṭipatti)(which is) a factor of Stream-entry, in terms of power of ascertaining, the faith-faculty can be seen. |
saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. |
Due to faith-faculty – the effort-faculty can be seen, in terms of exerting; the mindfulness-faculty can be seen, in terms of attentiveness; the concentration-faculty can be seen, in terms of non-distraction; the wisdom-faculty can be seen, in terms of seeing,. |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the faith-faculty in the four factors of Stream-entry – the five faculties can be seen by these twenty ways. |
Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the effort-faculty in the four Right Exertions – how can the five faculties be seen by twenty ways? |
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, |
(1-5) In the right exertion for the non-arising of unarisen evil unwholesome states, in the sense of the power of exerting, the effort-faculty can be seen. |
vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. |
Due to effort-faculty – the mindfulness-faculty can be seen, in terms of attentiveness; the concentration-faculty can be seen, in terms of non-distraction; the wisdom-faculty can be seen, in terms of seeing; the faith-faculty can be seen, in terms of ascertaining. |
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… |
(6-10) In the right exertion for abandoning of the arisen evil unwholesome states… |
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… |
(11-15) In the right exertion for the giving rise to the unarisen wholesome states… |
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, |
(16-20) In the right exertion for the stability of, for the non-confusion of, for the growth of, for the increase of, for the development of, for the completion of arisen wholesome states, in the sense of the power of exerting, the effort-faculty can be seen. |
vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. |
Due to effort-faculty – the mindfulness-faculty can be seen, in terms of attentiveness; the concentration-faculty can be seen, in terms of non-distraction; the wisdom-faculty can be seen, in terms of seeing; the faith-faculty can be seen, in terms of ascertaining. |
Catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the effort-faculty in the four Right Exertions – the five faculties can be seen by these twenty ways. |
Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness – how can the five faculties be seen by twenty ways? |
Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, |
(1-5) In the foundation of mindfulness, contemplating the body in the body, in terms of the power of attentiveness, the mindfulness-faculty can be seen. |
satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ,dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, |
Due to mindfulness-faculty – the concentration-faculty can be seen, in terms of non-distraction; the wisdom-faculty can be seen, in terms of seeing; |
adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, |
the faith-faculty can be seen, in terms of ascertaining; |
paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. |
the effort-faculty can be seen, in terms of exerting. |
Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… |
(6-10) In the foundation of mindfulness, contemplating the sensation in sensations… |
citte cittānupassanāsatipaṭṭhāne… |
(11-15) In the foundation of mindfulness, contemplating the mind in minds… |
dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, |
(16-20) In the foundation of mindfulness, contemplating the phenomenon in phenomena, in terms of the power of attentiveness, mindfulness-faculty can be seen. |
satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. |
Due to mindfulness-faculty – the concentration-faculty can be seen in terms of non-distraction; the wisdom-faculty can be seen in terms of seeing; the faith-faculty can be seen in terms of ascertaining; the effort-faculty can be seen in terms of exerting. |
Catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness – the five faculties can be seen by these twenty ways. |
Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the concentration-faculty in the four jhānas – how can the five faculties be seen by twenty ways? |
Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, |
(1-5) In the first jhāna, in terms of the power of non-distraction, the concentration-faculty can be seen. |
samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. |
Due to the concentration-faculty – the wisdom-faculty can be seen, in terms of seeing; the faith-faculty can be seen, in terms of ascertaining; the effort-faculty can be seen, in terms of exerting; the mindfulness-faculty can be seen, in terms of attentiveness. |
Dutiye jhāne…pe… |
(6-10) In the second jhāna… |
tatiye jhāne… |
(11-15) In the third jhāna… |
catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, |
(16-20) In the fourth jhāna, in terms, of the power of non-distraction, the concentration-faculty can be seen. |
samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. |
Due to the concentration-faculty – the wisdom-faculty can be seen, in terms of seeing; the faith-faculty can be seen, in terms of ascertaining; the effort-faculty can be seen, in terms of exerting; the mindfulness-faculty can be seen in terms of attentiveness. |
Catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the concentration-faculty in the four jhānas – the five faculties can be seen by these twenty ways. |
Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? |
In terms of the wisdom-faculty in the Four Noble Truths – how can the five faculties be seen by twenty ways? |
Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, |
(1-5)In the Noble Truth of Suffering, in terms of the power of seeing, the wisdom-faculty can be seen. |
paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. |
Due to the wisdom-faculty – the faith-faculty can be seen, in terms of ascertaining; the effort-faculty can be seen, in terms of exerting; the mindfulness-faculty can be seen, in terms of attentiveness; the concentration-faculty can be seen, in terms of non-distraction. |
Dukkhasamudaye ariyasacce…pe… |
(6-10) In the Noble Truth of Origination of Suffering… |
dukkhanirodhe ariyasacce… |
(11-15) In the Noble Truth of Cessation of Suffering… |
dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, |
(16-20) In the Noble Truth of the Path to the Cessation of Suffering, in terms of the power of seeing, the wisdom-faculty can be seen. |
paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. |
Due to the wisdom-faculty – the faith-faculty can be seen, in the sense of ascertaining; the effort-faculty can be seen, in the sense of exerting; the mindfulness-faculty can be seen, in the sense of attentiveness; the concentration-faculty can be seen, in the sense of non-distraction. |
Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. |
In terms of the wisdom-faculty in the Four Noble Truths – the five faculties can be seen by these twenty ways. |
2) cariyavāro |
(b) Episode of the Practice (cariyavāro) |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? |
In terms of the faith-faculty in the four factors of Stream-entry – by how many ways can the practice of five faculties be seen? |
Catūsu sammappadhānesu…pe… |
In terms of the effort-faculty in the four Right Exertions… |
catūsu satipaṭṭhānesu… |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness… |
catūsu jhānesu… |
In terms of the concentration-faculty in the four jhānas… |
catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? |
In terms of the wisdom-faculty in the four Noble Truths – by how many ways can the practice of five faculties be seen? |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. |
In terms of the faith-faculty in the four factors of Stream-entry – the practice of five faculties can be seen by twenty ways. |
Catūsu sammappadhānesu…pe… |
In terms of the effort-faculty in the four Right Exertions… |
catūsu satipaṭṭhānesu… |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness… |
catūsu jhānesu… |
In terms of the concentration-faculty in the four jhānas… |
catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. |
In terms of the wisdom-faculty in the four Noble Truths – the practice of five faculties can be seen by twenty ways. |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? |
In terms of the faith-faculty in the four factors of Stream-entry – how can the practice of five faculties be seen by twenty ways? |
Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, |
In the ‘associating with good men’ (which is) a factor of Stream-entry, in terms of power of ascertaining, the practice of faith-faculty can be seen. |
saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. |
Due to faith-faculty – the practice of effort-faculty can be seen, in terms of exerting; the practice of mindfulness-faculty can be seen, in terms of attentiveness; the practice of concentration-faculty can be seen, in terms of non-distraction; the practice of wisdom-faculty can be seen, in terms of seeing. |
Saddhammasavane sotāpattiyaṅge…pe… |
In the ‘listening to the Good Teaching’ (which is) a factor of Stream-entry… |
yoniso manasikāre sotāpattiyaṅge… |
In the ‘appropriately attending’ (which is) a factor of Stream-entry… |
dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, |
In the ‘practicing the Dhamma, according to the Dhamma’ (which is) a factor of Stream-entry, in terms of power of ascertaining, the practice of faith-faculty can be seen. |
saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. |
Due to faith-faculty – the practice of effort-faculty can be seen, in terms of exerting; the practice of mindfulness-faculty can be seen, in terms of attentiveness; the practice of concentration-faculty can be seen, in terms of non-distraction; the practice of wisdom-faculty can be seen, in terms of seeing. |
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. |
In terms of the faith-faculty in the four factors of Stream-entry – the practice of five faculties can be seen by these twenty ways. |
Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? |
In terms of the effort-faculty in the four Right Exertions – how can the practice of five faculties be seen by twenty ways? |
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, |
In the right exertion for the non-arising of unarisen evil unwholesome states, in terms of the power of exerting, the practice of effort-faculty can be seen. |
vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā. |
Due to effort-faculty – the practice of mindfulness-faculty can be seen, in terms of attentiveness; the practice of concentration-faculty can be seen, in terms of non-distraction; the practice of wisdom-faculty can be seen, in terms of seeing; the practice of faith-faculty can be seen, in terms of ascertaining. |
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… |
In the right exertion for abandoning of the arisen evil unwholesome states… |
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… |
In the right exertion for the giving rise to the unarisen wholesome states… |
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā… |
In the right exertion for the stability of, for the non-confusion of, for the growth of, for the increase of, for the development of, for the completion of arisen wholesome states, in the sense of the power of exerting, the practice of effort-faculty can be seen. |
pe… |
Due to effort-faculty – the practice of mindfulness-faculty can be seen, in terms of attentiveness; the practice of concentration-faculty can be seen, in terms of non-distraction; the practice of wisdom-faculty can be seen, in terms of seeing; the practice of faith-faculty can be seen, in terms of ascertaining. |
catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. |
In terms of the effort-faculty in the four Right Exertions – the practice of five faculties can be seen by these twenty ways. |
Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness – how can the practice of five faculties be seen by twenty ways? |
Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā, |
In the foundation of mindfulness, contemplating the body in the body, in terms of the power of attentiveness, the practice of mindfulness-faculty can be seen. |
satindriyassa vasena avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā. |
Due to mindfulness-faculty – the practice of concentration-faculty can be seen, in terms of non-distraction; the practice of wisdom-faculty can be seen, in terms of seeing; the practice of faith-faculty can be seen, in terms of ascertaining; the practice of effort-faculty can be seen, in terms of exerting. |
Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… |
In the foundation of mindfulness, contemplating the sensation in sensations… |
citte cittānupassanāsatipaṭṭhāne…pe… |
In the foundation of mindfulness, contemplating the mind in minds… |
dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā… |
In the foundation of mindfulness, contemplating the phenomenon in phenomena, in the sense of the power of attentiveness, the practice of mindfulness-faculty can be seen. |
pe… |
Due to mindfulness-faculty – the practice of concentration-faculty can be seen in the sense of non-distraction; the practice of wisdom-faculty can be seen in the sense of seeing; the practice of faith-faculty can be seen in the sense of ascertaining; the practice of effort-faculty can be seen in the sense of exerting. |
catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. |
In terms of the mindfulness-faculty in the four Foundations of Mindfulness – the practice of five faculties can be seen by these twenty ways. |
Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? |
In terms of the concentration-faculty in the four jhānas – how can the practice of five faculties be seen by twenty ways? |
Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā, |
In the first jhāna, in terms of the power of non-distraction, the practice of concentration-faculty can be seen. |
samādhindriyassa vasena dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā. |
Due to the concentration-faculty, the practice of wisdom-faculty can be seen, in the sense of seeing; the practice of faith-faculty can be seen, in the sense of ascertaining; the practice of effort-faculty can be seen, in the sense of exerting; the practice of mindfulness-faculty can be seen, in the sense of attentiveness. |
Dutiye jhāne…pe… |
In the second jhāna… |
tatiye jhāne…pe… |
In the third jhāna… |
catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā… |
In the fourth jhāna, in terms, of the power of non-distraction, the practice of concentration-faculty can be seen. |
pe… |
Due to the concentration-faculty, the practice of wisdom-faculty can be seen, in the sense of seeing; the practice of faith-faculty can be seen, in the sense of ascertaining; the practice of effort-faculty can be seen, in the sense of exerting; the practice of mindfulness-faculty can be seen in the sense of attentiveness. |
catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. |
In terms of the concentration-faculty in the four jhānas – the practice of five faculties can be seen by these twenty ways. |
Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? |
In terms of the wisdom-faculty in the Four Noble Truths – how can the practice of five faculties be seen by twenty ways? |
Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, |
In the Noble Truth of Suffering, in terms of the power of seeing, the practice of wisdom-faculty can be seen. |
paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. |
Due to the wisdom-faculty – the practice of faith-faculty can be seen, in the sense of ascertaining; the practice of effort-faculty can be seen, in the sense of exerting; the practice of mindfulness-faculty can be seen, in the sense of attentiveness; the practice of concentration-faculty can be seen, in the sense of non-distraction. |
Dukkhasamudaye ariyasacce…pe… |
In the Noble Truth of Origination of Suffering… |
dukkhanirodhe ariyasacce… |
In the Noble Truth of Cessation of Suffering… |
dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, |
In the Noble Truth of the Path to the Cessation of Suffering, in terms of the power of seeing, the practice of wisdom-faculty can be seen. |
paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. |
Due to the wisdom-faculty – the practice of faith-faculty can be seen, in the sense of ascertaining; the practice of effort-faculty can be seen, in the sense of exerting; the practice of mindfulness-faculty can be seen, in the sense of attentiveness; the practice of concentration-faculty can be seen, in the sense of non-distraction. |
Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. |
In terms of the wisdom-faculty in the Four Noble Truths – the practice of five faculties can be seen by these twenty ways. |
3) cāravihāraniddeso |
(c) Explanation of Abiding in the Practice (cāravihāraniddeso) |
Cāro ca vihāro ca anubuddho hoti paṭividdho, yathācarantaṃ yathāviharantaṃ viññū sabrahmacārī gambhīresu ṭhānesu okappeyyuṃ – ‘‘addhā, ayamāyasmā patto vā pāpuṇissati vā’’. |
The one who is practicing , the one who is abiding in, the one who is astute, the one who is sharp – practicing thus, abiding thus – the wise one, the co-learner would be inclined towards the profound states – ‘Certainly, this Venerable One has accomplished or will accomplish’. |
Cariyāti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti. |
Cariyā (practice) is of eight kinds – iriyāpatha cariyā (practice in bodily postures), āyatana cariyā (practice in sense spheres), sati cariyā (practice in mindfulness), samādhi cariyā (practice in concentration), ñāṇa cariyā (practice in knowledge), magga cariyā (practice in the path), patti cariyā (practice in attainment), lokattha cariyā (practice in welfare of the world). |
Iriyāpathacariyāti catūsu iriyāpathesu. |
Iriyāpatha cariyā – the practice in bodily postures is done in the four bodily postures. |
Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. |
Āyatana cariyā – the practice in sense spheres is done in the six internal and external sense spheres. |
Saticariyāti catūsu satipaṭṭhānesu. |
Sati cariyā – the practice in mindfulness is done in the four foundations of mindfulness. |
Samādhicariyāti catūsu jhānesu. |
Samādhi cariyā – the practice in concentration is done in the four jhānas. |
Ñāṇacariyāti catūsu ariyasaccesu. |
Ñāṇa cariyā – the practice in knowledge is done in the four Noble Truths. |
Maggacariyāti catūsu ariyamaggesu. |
Magga cariyā – the practice in the Path is done in the Eightfold Noble Path. |
Patticariyāti catūsu sāmaññaphalesu. |
Patti cariyā – the practice in attainment is done in the four Noble Paths. |
Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu, padese paccekabuddhesu, padese sāvakesu. |
Lokkattha cariyā – the practice in the welfare of the world is practiced by the the “Thus-gone-One”, the Arahant, the Fully-Enlightened-Buddha; in a limited way, by Solitary Buddhas; in a limited way, by the Disciples. |
Iriyāpathacariyā ca paṇidhisampannānaṃ, |
1.The practice in the bodily postures is for those who abound in such a wish. |
āyatanacariyā ca indriyesu guttadvārānaṃ, |
2.The practice in the sense spheres is for those who are guarded in the doors of the faculties. |
saticariyā ca appamādavihārīnaṃ, |
3.The practice in mindfulness is for those who dwell heedfully. |
samādhicariyā ca adhicittamanuyuttānaṃ, |
4.The practice in concentration is for those who pursue the higher mind (adhicitta). |
ñāṇacariyā ca buddhisampannānaṃ, |
5.The practice in knowledge is for those endowed with intelligence. |
maggacariyā ca sammāpaṭipannānaṃ, |
6.The practice in the Path is for those who follow the Path well (and have attained the Path). |
patticariyā ca adhigataphalānaṃ, |
7.The practice in attainment is for those who have obtained the Fruitions. |
lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padese paccekabuddhānaṃ, padese sāvakānaṃ. |
8.The practice in the welfare of the world is for the the “Thus-gone-One”, the Arahant, the Fully-Enlightened-Buddha; in a limited way, for Solitary Buddhas; in a limited way, for the Disciples. |
Imā aṭṭha cariyāyo. |
These are the eight practices. |
Aparāpi aṭṭha cariyāyo. |
And further, there are eight practices. |
Adhimuccanto saddhāya carati, |
1.Being confident, one practices with faith. |
paggaṇhanto vīriyena carati, |
2.Being exerting, one practices with effort. |
upaṭṭhāpento satiyā carati, |
3.Being attentive, one practices with mindfulness. |
avikkhepaṃ karonto samādhinā carati, |
4.Being undistracted, one practices with concentration. |
pajānanto paññāya carati, |
5.Knowing clearly, one practices with wisdom. |
vijānanto viññāṇacariyāya carati, |
6.Knowing exactly, one practices by the observance of the consciousness. |
evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, |
7.For the one practicing thus, the wholesome states are nurtured – and thus one practices in the practice in the sense spheres. |
evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati – |
8.The one practicing thus attains distinction – thus one practices by the practice in distinction. |
imā aṭṭha cariyāyo. |
– These are eight practices. |
Aparāpi aṭṭha cariyāyo. |
And further there are eight practices. |
Dassanacariyā ca sammādiṭṭhiyā, |
1.The practice of seeing belonging to Right View. |
abhiniropanacariyā ca sammāsaṅkappassa, |
2.The practice of applying belonging to Right Resolve. |
pariggahacariyā ca sammāvācāya, |
3.The practice of taking-up belonging to Right Speech. |
samuṭṭhānacariyā ca sammākammantassa, |
4.The practice of evoking belonging to Right Action. |
vodānacariyā ca sammāājīvassa, |
5.The practice of cleansing belonging to Righ Livelihood. |
paggahacariyā ca sammāvāyāmassa, |
6.The practice of exerting belonging to Right Effort. |
upaṭṭhānacariyā ca sammāsatiyā, |
7.The practice of attentiveness belonging to Right Mindfulness. |
avikkhepacariyā ca sammāsamādhissa – |
8.The practice of non-distraction belonging to Right Concentration. |
imā aṭṭha cariyāyo. |
These are eight practices. |
Vihāroti adhimuccanto saddhāya viharati, paggaṇhanto vīriyena viharati, upaṭṭhāpento satiyā viharati, avikkhepaṃ karonto samādhinā viharati, pajānanto paññāya viharati. |
Vihāro (dwelling) means – ascertaining, one dwells with faith; exerting, one dwells with effort; being attentive, one dwells with mindfulness; keeping undistracted, one dwells with concentration; knowing clearly, one dwells with wisdom. |
Anubuddhoti saddhindriyassa adhimokkhaṭṭho anubuddho hoti, vīriyindriyassa paggahaṭṭho anubuddho hoti, satindriyassa upaṭṭhānaṭṭho anubuddho hoti, samādhindriyassa avikkhepaṭṭho anubuddho hoti, paññindriyassa dassanaṭṭho anubuddho hoti. |
Anubuddho (astute, detecting) means – One is astute, in the sense of faith-faculty’s ascertaining; one is astute, in the sense of effort-faculty’s exerting; one is astute, in the sense of mindfulness-faculty’s attentiveness; one is astute, in the sense of concentration-faculty’s non-distraction; one is astute, in the sense of wisdom-faculty’s seeing. |
Paṭividdhoti saddhindriyassa adhimokkhaṭṭho paṭividdho hoti, vīriyindriyassa paggahaṭṭho paṭividdho hoti, satindriyassa upaṭṭhānaṭṭho paṭividdho hoti, samādhindriyassa avikkhepaṭṭho paṭividdho hoti, paññindriyassa dassanaṭṭho paṭividdho hoti. |
Paṭividdho (sharp, penetrative) means – One is sharp, in the sense of faith-faculty’s ascertaining; one is sharp, in the sense of effort-faculty’s exerting; one is sharp, in the sense of mindfulness-faculty’s attentiveness; one is sharp, in the sense of concentration-faculty’s non-distraction; one is sharp, in the sense of wisdom-faculty’s seeing. |
Yathācarantanti evaṃ saddhāya carantaṃ, evaṃ vīriyena carantaṃ, evaṃ satiyā carantaṃ, evaṃ samādhinā carantaṃ, evaṃ paññāya carantaṃ. |
Yathācaranta (practicing thus) means – Practicing thus with faith; practicing thus with effort; practicing thus with mindfulness; practicing thus with concentration; practicing thus with wisdom. |
Yathāviharantanti evaṃ saddhāya viharantaṃ, evaṃ vīriyena viharantaṃ, evaṃ satiyā viharantaṃ, evaṃ samādhinā viharantaṃ, evaṃ paññāya viharantaṃ. |
Yathāviharanta (abiding thus) means – Abiding thus with faith; abiding thus with effort; abiding thus with mindfulness; abiding thus with concentration; abiding thus with wisdom. |
Viññūti viññū vibhāvī medhāvī paṇḍitā buddhisampannā. |
Viññū means wise, clear-headed, quick-witted, clever, endowed with intelligence. |
Sabrahmacārīti ekakammaṃ ekuddeso samasikkhatā. |
Sabrahmacārī means a co-learner of the same (kind of) action, same programme (or recitation). |
Gambhīresu ṭhānesūti gambhīrāni ṭhānāni vuccanti jhānā ca vimokkhā ca samādhī ca samāpattiyo ca maggā ca phalāni ca abhiññāyo ca paṭisambhidā ca. |
Gambhīresu ṭhānesū means – the jhānas, the releases, the concentrations, the attainments, the Paths, the Fruitions, the supernormal powers, the analytical knowledges – these are called profound states (or matters). |
Okappeyyunti saddaheyyuṃ adhimucceyyuṃ. |
Okappeyyuṃ means they would have faith; they would be inclined towards. |
Addhāti ekaṃsavacanametaṃ nissaṃsayavacanametaṃ nikkaṅkhavacanametaṃ advejjhavacanametaṃ adveḷhakavacanametaṃ niyogavacanametaṃ apaṇṇakavacanametaṃ avatthāpanavacanametaṃ – addhāti. |
Addhā means a term for definiteness, sureness, doubtlessness, assuredness… |
Āyasmāti piyavacanametaṃ garuvacanametaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. |
Āyasmā is a term with fondness, it a honoring term, it is respectful term, it is reverential term. |
Patto vāti adhigato vā. |
Patto vā means “or accomplished (attained)”. |
Pāpuṇissati vāti adhigamissati vā. |
Pāpuṇissati vā means “or will accomplish (will attain)”. |
Suttantaniddeso tatiyo. |
Explanation of the Discourse – the third. |
4. Catutthasuttantaniddeso |
4. Explanation of the Fourth Discourse |
Purimanidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni. |
Based as the former one. “These are the five faculties, O, monks!” |
Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. |
What are those five? Faith-faculty, Effort-faculty, Mindfulness-faculty, Concentration-faculty, Wisdom-faculty – O, Monks! These are the five faculties. |
Imāni pañcindriyāni katihākārehi kenaṭṭhena daṭṭhabbāni? Imāni pañcindriyāni chahākārehi tenaṭṭhena daṭṭhabbāni – |
By how many ways, in what sense can these five faculties be seen? These five faculties can be seen in six ways by these terms – |
1. ādhipateyyaṭṭhena |
1. In the sense of domination, lordship |
2. ādivisodhanaṭṭhena |
2. In the sense of initial cleansing |
3. adhimattaṭṭhena, |
3. In the sense of intense-ness |
4. adhiṭṭhānaṭṭhena, |
4. In the sense of resoluteness |
5. pariyādānaṭṭhena, |
5. In the sense of termination |
6. patiṭṭhāpakaṭṭhena’’. |
6. In the sense of establishing. |
ādhipateyyaṭṭhaniddeso |
1.Explanation in terms of Dominance (lordship) (ādhipateyyaṭṭhaniddeso) |
Kathaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni? |
How can the faculties be seen in terms of dominance? |
Assaddhiyaṃ pajahato adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. |
Abandoning faithlessness, by means of the dominance of ascertaining, the faith-faculty can be seen. Due to faith-faculty, the effort-faculty can be seen, in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing. |
Kosajjaṃ pajahato paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. |
Abandoning laziness, by means of the dominance of exerting, the effort-faculty can be seen. Due to effort-faculty – mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing; faith-faculty can be seen, in the sense of ascertaining. |
Pamādaṃ pajahato upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. |
Abandoning heedlessness, by means of the dominance of attentiveness, the mindfulness-faculty can be seen. Due to mindfulness-faculty – concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing; faith-faculty can be seen, in the sense of ascertaining; effort-faculty can be seen in the sense of exerting. |
Uddhaccaṃ pajahato avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. |
Abandoning restlessness, by means of the dominance of non-distraction, the concentration-faculty can be seen. Due to the concentration-faculty – wisdom-faculty can be seen, in the sense of seeing; faith-faculty can be seen, in the sense of ascertaining; effort-faculty can be seen in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness. |
Avijjaṃ pajahato dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. |
Abandoning ignorance, by means of the dominance of seeing, the wisdom-faculty can be seen. Due to the wisdom-faculty – faith-faculty can be seen, in the sense of ascertaining; effort-faculty can be seen, in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing. |
Kāmacchandaṃ pajahato nekkhammavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. |
Abandoning sensual desire, due to renunciation, in the sense of dominance of ascertaining, the faith-faculty can be seen. Due to faith-faculty – the effort-faculty can be seen, in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing. |
Kāmacchandaṃ pajahato nekkhammavasena paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. |
Abandoning sensual desire, due to renunciation, in the sense of dominance of exerting, the effort-faculty can be seen. Due to effort-faculty – the mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing; faith-faculty can be seen, in the sense of ascertaining. |
Kāmacchandaṃ pajahato nekkhammavasena upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. |
Abandoning sensual desire, due to renunciation, in the sense of dominance of attentiveness, the mindfulness-faculty can be seen. Due to mindfulness-faculty – concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing; faith-faculty can be seen, in the sense of ascertaining; effort-faculty can be seen in the sense of exerting. |
Kāmacchandaṃ pajahato nekkhammavasena avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. |
Abandoning sensual desire, due to renunciation, in the sense of dominance of non-distraction, the concentration-faculty can be seen. Due to the concentration-faculty – wisdom-faculty can be seen, in the sense of seeing; faith-faculty can be seen, in the sense of ascertaining; effort-faculty can be seen in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness. |
Kāmacchandaṃ pajahato nekkhammavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. |
Abandoning sensual desire, due to renunciation, in the sense of dominance of seeing, the wisdom-faculty can be seen. Due to the wisdom-faculty – faith-faculty can be seen, in the sense of ascertaining; effort-faculty can be seen, in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction. |
Byāpādaṃ pajahato abyāpādavasena…pe… |
Abandoning ill-will, due to non-ill-will… |
thinamiddhaṃ pajahato ālokasaññāvasena…pe… |
Abandoning sloth and torpor, due to perception of light… |
sabbakilese pajahato arahattamaggavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ…pe… |
Abandoning all defilements, due to the Path of Arahantship, in the sense of domination of ascertaining, faith-faculty can be seen. Due to faith-faculty – the effort-faculty can be seen, in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction; wisdom-faculty can be seen, in the sense of seeing… |
sabbakilese pajahato arahattamaggavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. |
Abandoning all defilements, due to the Path of Arahantship, in the sense of dominance of seeing, wisdom-faculty can be seen. Due to wisdom-faculty – the faith-faculty can be seen, in the sense of ascertaining; effort-faculty can be seen, in the sense of exerting; mindfulness-faculty can be seen, in the sense of attentiveness; concentration-faculty can be seen, in the sense of non-distraction. |
Evaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni. |
Thus, the faculties can be seen, in terms of dominance. |
ādivisodhanaṭṭhaniddeso |
2. Explanation in terms of initial cleansing (ādivisodhanaṭṭhaniddeso) |
Kathaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni? |
How can the faculties be seen in terms of cleansing? |
Adhimokkhaṭṭhena saddhindriyaṃ, assaddhiyasaṃvaraṭṭhena sīlavisuddhi – saddhindriyassa ādivisodhanā. |
The faith-faculty, in terms of ascertaining, is the purification of virtue, in terms of restraint of faithlessness – this is the initial cleansing of faith-faculty. |
Paggahaṭṭhena vīriyindriyaṃ, kosajjasaṃvaraṭṭhena sīlavisuddhi – vīriyindriyassa ādivisodhanā. |
The effort-faculty, in terms of exerting, is the purification of virtue, in terms of restraint of laziness – this is the initial cleansing of effort-faculty. |
Upaṭṭhānaṭṭhena satindriyaṃ, pamādasaṃvaraṭṭhena sīlavisuddhi – satindriyassa ādivisodhanā. |
The mindfulness-faculty, in terms of attentiveness, is the purification of virtue, in terms of restraint of heedlessness – this is the initial cleansing of mindfulness-faculty. |
Avikkhepaṭṭhena samādhindriyaṃ, uddhaccasaṃvaraṭṭhena sīlavisuddhi – samādhindriyassa ādivisodhanā. |
The concentration-faculty, in terms of non-distraction, is the purification of virtue, in terms of restraint of restlessness – this is the initial cleansing of concentration-faculty. |
Dassanaṭṭhena paññindriyaṃ, avijjāsaṃvaraṭṭhena sīlavisuddhi – paññindriyassa ādivisodhanā. |
The wisdom-faculty, in terms of seeing, is the purification of virtue, in terms of restraint of ignorance – this is the initial cleansing of wisdom-faculty. |
Nekkhamme pañcindriyāni, kāmacchandasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. |
The five faculties in renunciation are the purification of virtue, in the sense of restraint of sensual desire – this is the initial cleansing of the five faculties. |
Abyāpāde pañcindriyāni, byāpādasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā…pe… |
The five faculties in good-will are the purification of virtue, in the sense of restraint of ill-will – this is the initial cleansing of the five faculties… |
arahattamagge pañcindriyāni, sabbakilesasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. |
… The five faculties in the Path of Arahantship are the purification of virtue, in terms of restraint of all defilements – this is the initial cleansing of the five faculties. |
Evaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni. |
Thus, the faculties can be seen, in terms of initial cleansing. |
adhimattaṭṭhaniddeso |
3. Explanation in terms of intenseness (adhimattaṭṭhaniddeso) |
Kathaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni? |
How can the faculties be seen in terms of intenseness? |
Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the cultivation of faith-faculty, the wish arises – due to the wish, due to the faith, the faith-faculty is intense. |
Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the wish, delight arises – due to the delight, due to the faith, the faith-faculty is intense. |
Pāmojjavasena pīti uppajjati – pītivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the delight, joy arises – due to the joy, due to the faith, the faith-faculty is intense. |
Pītivasena passaddhi uppajjati – passaddhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the joy, tranquility arises – due to the tranquility, due to the faith, the faith-faculty is intense. |
Passaddhivasena sukhaṃ uppajjati – sukhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the tranquility, pleasure arises – due to the pleasure, due to the faith, the faith-faculty is intense. |
Sukhavasena obhāso uppajjati – obhāsavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the pleasure, effulgence of light arises – due to the effulgence of light, due to the faith, the faith-faculty is intense. |
Obhāsavasena saṃvego uppajjati – saṃvegavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the effulgence of light, fervor arises – due to the fervor, due to the faith, the faith-faculty is intense. |
Saṃvejetvā cittaṃ samādahati – samādhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Having fervor, the mind settles down (concentrates) – due to the concentration, due to the faith, the faith-faculty is intense. |
Tathā samāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Thus, the concentrated mind, exerts well – due to the exerting, due to the faith, the faith-faculty is intense. |
Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
The mind thus exerting, is very equanimous, due to the equanimity – due to the faith, the faith-faculty is intense. |
Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Due to the equanimity, the mind is released from various defilements – due to the release, due to the faith, the faith-faculty is intense. |
Vimuttattā te dhammā ekarasā honti – ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
Those phenomena are similar in the released-ness – in the sense of similarity, due to the cultivation, due to the faith, the faith-faculty is intense. |
Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
It moves on to a more refinement from that due to the cultivation – due to the moving on, due to the faith, the faith-faculty is intense. |
Vivaṭṭitattā tato vosajjati – vosaggavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
It relinquishes from that due to moving on – due to the relinquishment, due to the faith, the faith-faculty is intense. |
Vosajjitattā tato nirujjhanti – nirodhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. |
It ceases from that due to relinquishment – due to the cessation, due to the faith, the faith-faculty is intense. |
Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. |
In terms of cessation there are two kinds of relinquishments – relinquishing by giving up and relinquishing by leaping forth. |
Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. |
The defilements and aggregates are relinquished – this is relinquishment by giving up. |
Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. |
The mind leaps forth by the the ‘cessation element of Nibbāna’ – this is relinquishment by leaping forth. |
Nirodhavasena ime dve vosaggā. |
These are the two relinquishments in terms of cessation. |
Assaddhiyassa pahānāya chando uppajjati…pe… |
Due to the abandoning of faithlessness, the wish arises… |
assaddhiyapariḷāhassa pahānāya chando uppajjati… |
Due to the abandoning of the fever of faithlessness, the wish arises… |
diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the defilements that arose together with wrong view, the wish arises… |
oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the gross defilements, the wish arises… |
anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the residual defilements, the wish arises… |
sabbakilesānaṃ pahānāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti…pe… |
Due to the abandoning of all the defilements, the wish arises – due to the wish, due to the faith, the faith-faculty is intense. |
vīriyindriyassa bhāvanāya chando uppajjati…pe… |
Due to the cultivation of effort-faculty, the wish arises… |
kosajjassa pahānāya chando uppajjati… |
Due to the abandoning of of laziness, the wish arises… |
kosajjapariḷāhassa pahānāya chando uppajjati… |
Due to the abandoning of the fever of laziness, the wish arises… |
diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati…pe… |
Due to the abandoning of the defilements that arose together with wrong view, the wish arises… |
sabbakilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the gross defilements, the wish arises… |
| Due to the abandoning of the residual defilements, the wish arises… | |
| Due to the abandoning of all the defilements, the wish arises – due to the wish, due to the effort, the effort-faculty is intense. | |
satindriyassa bhāvanāya chando uppajjati…pe… |
Due to the cultivation of mindfulness-faculty, the wish arises… |
pamādassa pahānāya chando uppajjati… |
Due to the abandoning of of heedlessness, the wish arises… |
pamādapariḷāhassa pahānāya chando uppajjati…pe… |
Due to the abandoning of the fever of heedlessness, the wish arises… |
sabbakilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of all the defilements, the wish arises – due to the wish, due to the mindfulness, the mindfulness-faculty is intense. |
samādhindriyassa bhāvanāya chando uppajjati…pe… |
Due to the cultivation of concentration-faculty, the wish arises… |
uddhaccassa pahānāya chando uppajjati uddhaccapariḷāhassa pahānāya chando uppajjati…pe… |
Due to the abandoning of of restlessness, the wish arises… |
sabbakilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the fever of restlessness, the wish arises… |
| Due to the abandoning of all the defilements, the wish arises – due to the wish, due to the concentration, the concentration-faculty is intense. | |
paññindriyassa bhāvanāya chando uppajjati…pe… |
Due to the cultivation of wisdom-faculty, the wish arises… |
avijjāya pahānāya chando uppajjati… |
Due to the abandoning of of ignorance, the wish arises… |
avijjāpariḷāhassa pahānāya chando uppajjati… |
Due to the abandoning of the fever of ignorance, the wish arises… |
diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the defilements that arose together with wrong view, the wish arises… |
oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the gross defilements , the wish arises… |
anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… |
Due to the abandoning of the residual defilements, the wish arises… |
sabbakilesānaṃ pahānāya chando uppajjati – chandavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Due to the abandoning of all the defilements, the wish arises – due to the wish, due to the wisdom, the wisdom-faculty is intense. |
Chandavasena pāmojjaṃ uppajjati – pāmojjavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Due to the wish, delight arises – due to the delight, due to the wisdom, the wisdom-faculty is intense. |
Pāmojjavasena pīti uppajjati – pītivasena paññā vasena paññindriyaṃ adhimattaṃ hoti. |
Due to the delight, joy arises – due to the joy, due to the wisdom, the wisdom-faculty is intense. |
Pītivasena passaddhi uppajjati – passaddhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Due to the joy, tranquility arises – due to the tranquility, due to the wisdom, the wisdom-faculty is intense. |
Passaddhivasena sukhaṃ uppajjati – sukhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Due to the tranquility, pleasure arises – due to the pleasure, due to the wisdom, the wisdom-faculty is intense. |
Sukhavasena obhāso uppajjati – obhāsavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Due to the pleasure, effulgence of light arises – due to the effulgence of light, due to the wisdom, the wisdom-faculty is intense. |
Obhāsavasena saṃvego uppajjati – saṃvegavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Due to the effulgence of light, fervor arises – due to the fervor, due to the wisdom, the wisdom-faculty is intense. |
Saṃvejetvā cittaṃ samādahati – samādhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Having fervor, the mind settles down (concentrates) – due to the concentration, due to the wisdom, the wisdom-faculty is intense. |
Tathāsamāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Thus, the concentrated mind, exerts well – due to the exerting, due to the wisdom, the wisdom-faculty is intense. |
Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
The mind thus exerting, is very equanimous – due to the equanimity, due to the wisdom, the wisdom-faculty is intense. |
Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Due to the equanimity, the mind is released from various defilements – due to the release, due to the wisdom, the wisdom-faculty is intense. |
Vimuttattā te dhammā ekarasā honti – bhāvanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
Those phenomena are similar in the released-ness – in the sense of similarity, due to the cultivation, due to the wisdom, the wisdom-faculty is intense. |
Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
It moves on to a more refinement from that due to the cultivation – due to the moving on, due to the faith, the wisdom-faculty is intense. |
Vivaṭṭitattā tato vosajjati – vosaggavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
It relinquishes from that due to moving on – due to the relinquishment, due to the wisdom, the wisdom-faculty is intense. |
Vosajjitattā tato nirujjhanti – nirodhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
It cease from that due to relinquishment – due to the cessation, due to the wisdom, the wisdom-faculty is intense. |
Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. |
In terms of cessation there are two kinds of relinquishments – relinquishing by giving up and relinquishing by leaping forth. |
Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. |
‘The defilements and aggregates are relinquished’ means it is relinquishment by giving up. |
Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. |
‘The mind leaps forth by the the ‘cessation element of Nibbāna’ means it is relinquishment by leaping forth. |
Nirodhavasena ime dve vosaggā. |
These are the two relinquishments in terms of cessation. |
Evaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni. |
Thus the faculties can be seen in terms of intenseness. |
Dutiyabhāṇavāro. |
The second section. |
adhiṭṭhānaṭṭhaniddeso |
4.Explanation in terms of resoluteness (adhiṭṭhānaṭṭhaniddeso) |
Kathaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni? |
How can the faculties be seen in terms of resoluteness? |
Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti…pe… |
Due to the cultivation of faith-faculty, wish arises – due to the wish, due to the faith, the faith-faculty is resolute. Due to the faith, delight arises – due to the delight, due to the faith, the faith-faculty is resolute… … |
evaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni. |
Thus the faculties can be seen in terms of resoluteness. |
pariyādānaṭṭhaniddeso |
5. Explanation in terms of terminating (pariyādānaṭṭhaniddeso) |
Kathaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni? |
How can the faculties be seen in terms of terminating? |
Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyaṃ pariyādiyati, assaddhiyapariḷāhaṃ pariyādiyati. |
In terms of ascertaining, the faith-faculty terminates faithlessness; terminates the fever of faithlessness. |
Paggahaṭṭhena vīriyindriyaṃ kosajjaṃ pariyādiyati, kosajjapariḷāhaṃ pariyādiyati. |
In terms of exerting, the effort-faculty terminates laziness; terminates the fever of laziness. |
Upaṭṭhānaṭṭhena satindriyaṃ pamādaṃ pariyādiyati, pamādapariḷāhaṃ pariyādiyati. |
In terms of attentiveness, the mindfulness-faculty terminates heedlessness; terminates the fever of heedlessness. |
Avikkhepaṭṭhena samādhindriyaṃ uddhaccaṃ pariyādiyati, uddhaccapariḷāhaṃ pariyādiyati. |
In terms of non-distraction, the concentration-faculty terminates restlessness; terminates the fever of restlessness. |
Dassanaṭṭhena paññindriyaṃ avijjaṃ pariyādiyati, avijjāpariḷāhaṃ pariyādiyati. |
In terms of seeing, the wisdom-faculty terminates ignorance; terminates the fever of ignorance. |
Nekkhamme pañcindriyāni kāmacchandaṃ pariyādiyanti. |
In renunciation, the five faculties terminate the sensual desire. |
Abyāpāde pañcindriyāni byāpādaṃ pariyādiyanti. |
In non-ill-will, the five faculties terminate ill-will. |
Ālokasaññāya pañcindriyāni thinamiddhaṃ pariyādiyanti. |
In perception of light, the five faculties terminate sloth and torpor. |
Avikkhepe pañcindriyāni uddhaccaṃ pariyādiyanti…pe… |
In non-distraction, the five faculties terminate restlessness… |
arahattamagge pañcindriyāni sabbakilese pariyādiyanti. |
…In the Fruition of Arahantship, the five faculties terminate all defilements. |
Evaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni. |
Thus, the faculties can be seen in terms of terminating. |
patiṭṭhāpakaṭṭhaniddeso |
6.Explanation in the sense of establishing (patiṭṭhāpakaṭṭhaniddeso) |
Kathaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni? |
How can the faculties be seen in terms of establishing? |
Saddho saddhindriyaṃ adhimokkhe patiṭṭhāpeti, saddhassa saddhindriyaṃ adhimokkhe patiṭṭhāpeti. |
Faithful one makes faith-faculty to get established in ascertaining. The faithful ones’ faith-faculty causes to get established in ascertaining. |
Vīriyavā vīriyindriyaṃ paggahe patiṭṭhāpeti, vīriyavato vīriyindriyaṃ paggahe patiṭṭhāpeti. |
The energetic one only makes effort-faculty to get established in exerting. The energetic ones’ effort-faculty causes to get established in exerting. |
Satimā satindriyaṃ upaṭṭhāne patiṭṭhāpeti, satimato satindriyaṃ upaṭṭhāne patiṭṭhāpeti. |
The mindful one makes mindfulness-faculty to get established in attentiveness. The mindful ones’ mindfulness-faculty causes to get established in attentiveness. |
Samāhito samādhindriyaṃ avikkhepe patiṭṭhāpeti, samāhitassa samādhindriyaṃ avikkhepe patiṭṭhāpeti. |
The concentrated one makes concentration-faculty to get established in non-distraction. The concentrated ones’ concentration-faculty causes to get established in non-distraction. |
Paññavā paññindriyaṃ dassane patiṭṭhāpeti, paññavato paññindriyaṃ dassane patiṭṭhāpeti. |
The wise one makes wisdom-faculty to get established in seeing. The wise ones’ wisdom-faculty causes to get established in seeing. |
Yogāvacaro pañcindriyāni nekkhamme patiṭṭhāpeti, yogāvacarassa pañcindriyāni nekkhamme patiṭṭhāpenti. |
The meditator makes the five faculties to get established in renunciation. The meditators’ five faculties cause to get established in renunciation. |
Yogāvacaro pañcindriyāni abyāpāde patiṭṭhāpeti, yogāvacarassa pañcindriyāni abyāpāde patiṭṭhāpenti. |
The meditator makes the five faculties to get established in good-will. The meditators’ five faculties cause to get established in good-will. |
Yogāvacaro pañcindriyāni ālokasaññāya patiṭṭhāpeti, yogāvacarassa pañcindriyāni ālokasaññāya patiṭṭhāpenti. |
The meditator makes the five faculties to get established in the perception of light. The meditators’ five faculties cause to get established in the perception of light. |
Yogāvacaro pañcindriyāni avikkhepe patiṭṭhāpeti, yogāvacarassa pañcindriyāni avikkhepe patiṭṭhāpenti…pe… |
The meditator makes the five faculties to get established in non-distraction. The meditators’ five faculties cause to get established in non-distraction… |
yogāvacaro pañcindriyāni arahattamagge patiṭṭhāpeti, yogāvacarassa pañcindriyāni arahattamagge patiṭṭhāpenti. |
… The meditator makes the five faculties to get established in the Path of Arahantship. The meditators’ five faculties cause to get established in the Path of Arahantship. |
Evaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni. |
Thus the faculties can be seen in terms of establishing. |
Suttantaniddeso catuttho. |
Explanation of the Discourse – the fourth. |
5. Indriyasamodhānaṃ |
5. Integrating the faculties (Indriyasamodhānaṃ) |
Puthujjano samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? |
Practicing concentration, by how many ways is an ordinary-person skilled in establishing? |
Sekkho samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? |
Practicing concentration, by how many ways is a trainee skilled in establishing? |
Vītarāgo samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? |
Practicing concentration, by how many ways is a passionless-one skilled in establishing? |
Puthujjano samādhiṃ bhāvento sattahi ākārehi upaṭṭhānakusalo hoti. |
Practicing concentration, an ordinary-person skilled in establishing in seven ways. |
Sekkho samādhiṃ bhāvento aṭṭhahi ākārehi upaṭṭhānakusalo hoti. |
Practicing concentration, a trainee skilled in establishing in eight ways. |
Vītarāgo samādhiṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti. |
Practicing concentration, a passionless-one skilled in establishing in ten ways. |
Puthujjano samādhiṃ bhāvento katamehi sattahākārehi upaṭṭhānakusalo hoti? |
By what seven ways is an ordinary-person who is practicing concentration skilled in establishing? |
Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, |
1.He is skilled in getting established in an object due to advert-ability – (and also) |
samathanimittūpaṭṭhānakusalo hoti, |
2.skilled in getting established in the theme or sign of concentration meditation; |
paggahanimittūpaṭṭhānakusalo hoti, |
3.skilled in getting established in the theme of exerting; |
avikkhepūpaṭṭhānakusalo hoti, |
4.skilled in getting established in non-distraction; |
obhāsūpaṭṭhānakusalo hoti, |
5.skilled in getting established in the effulgence of light; |
sampahaṃsanūpaṭṭhānakusalo hoti, |
6.skilled in getting established in gladdening; |
upekkhūpaṭṭhānakusalo hoti – puthujjano samādhiṃ bhāvento |
7.skilled in getting established in equanimity. |
imehi sattahi ākārehi upaṭṭhānakusalo hoti. |
An ordinary-person who is practicing concentration is skilled in establishing by these seven ways. |
Sekkho samādhiṃ bhāvento katamehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti? |
By what eight ways is a trainee who is practicing concentration skilled in establishing? |
Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, |
1.He is skilled in getting established in an object due to advert-ability – (and also) |
samathanimittūpaṭṭhānakusalo hoti, |
2.skilled in getting established in the theme or sign of concentration meditation; |
paggahanimittūpaṭṭhānakusalo hoti, |
3.skilled in getting established in the theme of exerting; |
avikkhepūpaṭṭhānakusalo hoti, |
4.skilled in getting established in non-distraction; |
obhāsūpaṭṭhānakusalo hoti, |
5.skilled in getting established in the effulgence of light; |
sampahaṃsanūpaṭṭhānakusalo hoti, |
6.skilled in getting established in gladdening; |
upekkhūpaṭṭhānakusalo hoti, |
7.skilled in getting established in equanimity; |
ekattūpaṭṭhānakusalo hoti – sekkho samādhiṃ bhāvento |
8.skilled in getting established in singleness or unification. |
imehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti. |
A trainee who is practicing concentration is skilled in establishing by these seven ways. |
Vītarāgo samādhiṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti? |
By what ten ways is a Passionless-one who is practicing concentration skilled in establishing? |
Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti… |
1.He is skilled in getting established in an object due to advert-ability – (and also) |
| 2.skilled in getting established in the theme or sign of concentration meditation; | |
| 3.skilled in getting established in the theme of exerting; | |
| 4.skilled in getting established in non-distraction; | |
| 5.skilled in getting established in the effulgence of light; | |
| 6.skilled in getting established in gladdening; | |
pe… |
7.skilled in getting established in equanimity; |
ekattūpaṭṭhānakusalo hoti, |
8.skilled in getting established in singleness or unification; |
ñāṇūpaṭṭhānakusalo hoti, |
9.skilled in getting established in knowledge; |
vimuttūpaṭṭhānakusalo hoti – |
10.skilled in getting established in Deliverance(Nibbāna). |
vītarāgo samādhiṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti. |
A Passionless-one (i.e. Arahant) who is practicing concentration is skilled in establishing by these ten ways. |
Puthujjano vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti? |
An ordinary-person who is practicing insight is skilled in establishing by how many ways; is skilled in de-establishing by how many ways? |
Sekkho vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti? |
A trainee who is practicing insight is skilled in establishing by how many ways; is skilled in de-establishing by how many ways? |
Vītarāgo vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti? |
A Passionless-one who is practicing insight is skilled in establishing by how many ways; is skilled in de-establishing by how many ways? |
Puthujjano vipassanaṃ bhāvento navahi ākārehi upaṭṭhānakusalo hoti, navahi ākārehi anupaṭṭhānakusalo hoti. |
An ordinary-person who is practicing insight is skilled in establishing by nine ways; is skilled in de-establishing by nine ways. |
Sekkho vipassanaṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti, dasahi ākārehi anupaṭṭhānakusalo hoti. |
A trainee who is practicing insight is skilled in establishing by ten ways; is skilled in de-establishing by ten ways. |
Vītarāgo vipassanaṃ bhāvento dvādasahi ākārehi upaṭṭhānakusalo hoti, dvādasahi ākārehi anupaṭṭhānakusalo hoti. |
A Passionless-one who is practicing insight is skilled in establishing by twelve ways; is skilled in de-establishing by twelve ways. |
Puthujjano vipassanaṃ bhāvento katamehi navahi ākārehi upaṭṭhānakusalo hoti, katamehi navahi ākārehi anupaṭṭhānakusalo hoti? |
An ordinary-person who is practicing insight is skilled in establishing by what nine ways; is skilled in de-establishing by what nine ways? |
Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti. |
1.He is skilled in getting established in contemplation of impermanence; skilled in de-establishing contemplation of permanence. |
Dukkhato upaṭṭhānakusalo hoti, sukhato anupaṭṭhānakusalo hoti. |
2.He is skilled in getting established in contemplation of suffering; skilled in de-establishing contemplation of pleasure. |
Anattato upaṭṭhānakusalo hoti, attato anupaṭṭhānakusalo hoti. |
3.He is skilled in getting established in contemplation of non-self; skilled in de-establishing contemplation of self. |
Khayato upaṭṭhānakusalo hoti, ghanato anupaṭṭhānakusalo hoti. |
4.He is skilled in getting established in contemplation of destruction; skilled in de-establishing contemplation of compact-ness. |
Vayato upaṭṭhānakusalo hoti, āyūhanānupaṭṭhānakusalo hoti. |
5.He is skilled in getting established in contemplation of passing-away; skilled in de-establishing contemplation of accumulation. |
Vipariṇāmūpaṭṭhānakusalo hoti, dhuvato anupaṭṭhānakusalo hoti. |
6.He is skilled in getting established in contemplation of change; skilled in de-establishing contemplation of lasting-ness. |
Animittūpaṭṭhānakusalo hoti, nimittānupaṭṭhānakusalo hoti. |
7.He is skilled in getting established in signless-ness; skilled in de-establishing sign. |
Appaṇihitūpaṭṭhānakusalo hoti, paṇidhianupaṭṭhānakusalo hoti. |
He is skilled in getting established in desireless-ness; skilled in de-establishing liking (inclination). |
Suññatūpaṭṭhānakusalo hoti, abhinivesānupaṭṭhānakusalo hoti – |
8.He is skilled in getting established in empty-ness; skilled in de-establishing adherence. |
puthujjano vipassanaṃ bhāvento imehi navahi ākārehi upaṭṭhānakusalo hoti, imehi navahi ākārehi anupaṭṭhānakusalo hoti. |
An ordinary-person who is practicing insight, is skilled in establishing by these nine ways; is skilled in de-establishing in these nine ways. |
Sekkho vipassanaṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti, katamehi dasahi ākārehi anupaṭṭhānakusalo hoti? |
A trainee who is practicing insight is skilled in establishing by what ten ways; is skilled in de-establishing by what ten ways? |
Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti… |
1.He is skilled in getting established in contemplation of impermanence; skilled in de-establishing contemplation of permanence. |
pe… |
2.He is skilled in getting established in contemplation of suffering; skilled in de-establishing contemplation of pleasure. |
| 3.He is skilled in getting established in contemplation of non-self; skilled in de-establishing contemplation of self. | |
| 4.He is skilled in getting established in contemplation of destruction; skilled in de-establishing contemplation of compact-ness. | |
| 5.He is skilled in getting established in contemplation of passing-away; skilled in de-establishing contemplation of accumulation. | |
| 6.He is skilled in getting established in contemplation of change; skilled in de-establishing contemplation of lasting-ness. | |
| 7.He is skilled in getting established in signless-ness; skilled in de-establishing sign. | |
suññatūpaṭṭhānakusalo hoti, |
8.He is skilled in getting established in desireless-ness; skilled in de-establishing liking (inclination). |
abhinivesānūpaṭṭhānakusalo hoti. |
9.He is skilled in getting established in empty-ness; skilled in de-establishing adherence. |
Ñāṇūpaṭṭhānakusalo hoti, añāṇaanupaṭṭhānakusalo hoti – |
10.He is skilled in getting established in knowledge; skilled in de-establishing ignorance (lack of knowledge). |
sekkho vipassanaṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti, imehi dasahi ākārehi anupaṭṭhānakusalo hoti. |
A trainee, who is practicing insight, is skilled in establishing by these ten ways; is skilled in de-establishing in these ten ways. |
Vītarāgo vipassanaṃ bhāvento katamehi dvādasahi ākārehi upaṭṭhānakusalo hoti, katamehi dvādasahi ākārehi anupaṭṭhānakusalo hoti? |
A Passionless-one who is practicing insight is skilled in establishing by what twelve ways; is skilled in de-establishing by what twelve ways? |
Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti… |
1.He is skilled in getting established in contemplation of impermanence; skilled in de-establishing contemplation of permanence. |
pe… |
2.He is skilled in getting established in contemplation of suffering; skilled in de-establishing contemplation of pleasure. |
| 3.He is skilled in getting established in contemplation of non-self; skilled in de-establishing contemplation of self. | |
| 4.He is skilled in getting established in contemplation of destruction; skilled in de-establishing contemplation of compact-ness. | |
| 5.He is skilled in getting established in contemplation of passing-away; skilled in de-establishing contemplation of accumulation. | |
| 6.He is skilled in getting established in contemplation of change; skilled in de-establishing contemplation of lasting-ness. | |
| 7.He is skilled in getting established in signless-ness; skilled in de-establishing sign. | |
| 8.He is skilled in getting established in desireless-ness; skilled in de-establishing liking (inclination). | |
| 9.He is skilled in getting established in empty-ness; skilled in de-establishing adherence. | |
ñāṇūpaṭṭhānakusalo hoti, añāṇānupaṭṭhānakusalo hoti. |
10.He is skilled in getting established in knowledge; skilled in de-establishing ignorance (lack of knowledge). |
Visaññogūpaṭṭhānakusalo hoti, saññogānupaṭṭhānakusalo hoti. |
11.He is skilled in getting established in disjunction; skilled in de-establishing con-joining. |
Nirodhūpaṭṭhānakusalo hoti, saṅkhārānupaṭṭhānakusalo hoti – |
12.He is skilled in getting established in cessation; skilled in de-establishing formations. |
vītarāgo vipassanaṃ bhāvento imehi dvādasahi ākārehi upaṭṭhānakusalo hoti, imehi dvādasahi ākārehi anupaṭṭhānakusalo hoti. |
A Passionless-one, who is practicing insight, is skilled in establishing by these twelve ways; is skilled in de-establishing in these twelve ways. |
Āvajjitattā ārammaṇūpaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati. |
Due to advert-ability, in terms of being skilled in getting established in an object, he integrates the faculties; knows the range; comprehends concentrating well. |
Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? |
Indriyāni samodhāneti means how does he integrate the faculties? |
Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… samathanimittūpaṭṭhānakusalavasena, paggahanimittūpaṭṭhānakusalavasena, avikkhepūpaṭṭhānakusalavasena, obhāsūpaṭṭhānakusalavasena, sampahaṃsanūpaṭṭhānakusalavasena, upekkhūpaṭṭhānakusalavasena, ekattūpaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, vimuttūpaṭṭhānakusalavasena. |
In terms of ascertaining, he integrates faith-faculty… … in terms of skill in getting established in the theme of concentration meditation; in terms of skill in getting established in the theme of exerting; in terms of skill in getting established in non-distraction; in terms of skill in getting established in effulgence of light; in terms of skill in getting established in gladdening; in terms of skill in getting established in equanimity; in terms of getting established in unification; in terms of getting established in knowledge; in terms of getting established in Deliverance(Nibbāna). |
| He integrates the faculties, knows the range, comprehends concentrating well – | |
Aniccato upaṭṭhānakusalavasena, |
– in terms of, skill in getting established in contemplation of impermanence; |
niccato anupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing contemplation of permanence. |
dukkhato upaṭṭhānakusalavasena, |
– in terms of, skill in getting established in contemplation of suffering; |
sukhato anupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing contemplation of pleasure. |
anattato upaṭṭhānakusalavasena, |
– in terms of, skill in getting established in contemplation of non-self; |
attato anupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing contemplation of self. |
khayato upaṭṭhānakusalavasena, |
– in terms of, skill in getting established in contemplation of destruction; |
ghanato anupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing contemplation of compact-ness. |
vayato upaṭṭhānakusalavasena, |
– in terms of, skill in getting established in contemplation of passing-away; |
āyūhanānupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing contemplation of accumulation. |
vipariṇāmūpaṭṭhānakusalavasena, |
– in terms of, skill in getting established in contemplation of change; |
dhuvato anupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing contemplation of lasting-ness. |
animittūpaṭṭhānakusalavasena, |
– in terms of, skill in getting established in signless-ness; |
nimittānupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing sign. |
appaṇihitūpaṭṭhānakusalavasena, |
– in terms of, skill in getting established in desireless-ness; |
paṇidhianupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing liking (inclination). |
suññatūpaṭṭhānakusalavasena, |
– in terms of, skill in getting established in empty-ness; |
abhinivesānupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing adherence. |
ñāṇūpaṭṭhānakusalavasena, |
– in terms of, skill in getting established in knowledge; |
añāṇānupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing ignorance (lack of knowledge). |
visaññogūpaṭṭhānakusalavasena, |
– in terms of, skill in getting established in disjunction; |
saññogānupaṭṭhānakusalavasena, |
in terms of, skill in de-establishing con-joining. |
nirodhūpaṭṭhānakusalavasena, |
– in terms of, skill in getting established in cessation; |
saṅkhārānupaṭṭhānakusalavasena |
in terms of, skill in de-establishing formations. |
indriyāni samodhāneti, gocarañca pajānāti, |
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samatthañca paṭivijjhati. |
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Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatāpaññā āsavānaṃ khaye ñāṇaṃ. |
The knowledge-of-the-state-of-mastery of the three faculties – which is of sixty-four ways – is the knowledge of the destruction of cankers. |
Katamesaṃ tiṇṇannaṃ indriyānaṃ? |
Of what three faculties? |
Anaññātaññassāmītindriyassa, |
1.Of the faculty, “I will know the unknown”; |
aññindriyassa, |
2.of the faculty of final knowledge; |
aññātāvindriyassa. |
3.of the faculty of one who has final knowledge. |
Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati? |
Where does the faculty, “I will know the unknown” lead to? |
Aññindriyaṃ kati ṭhānāni gacchati? |
Where does the faculty of final knowledge lead to? |
Aññātāvindriyaṃ kati ṭhānāni gacchati? |
Where does the faculty of one who has final knowledge lead to? |
Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. |
The faculty, “I will know the unknown”, leads to one place – the Path of Stream-entry. |
Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ, sakadāgāmimaggaṃ, sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. |
The faculty of final knowledge leads to six places – the fruition of Stream-entry, the Path of Once-returner, the Fruition of Once-returner, the Path of Non-returner, the Fruition of Non-returner, the Path of Arahantship. |
Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ. |
The faculty of one who has final knowledge leads to one place – the Fruition of Arahantship. |
Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. |
At the moment of the Path of Stream-entry, the faith-faculty belonging to the faculty, “I will know the unknown”, is accompanied by ascertaining, the effort-faculty is accompanied by exerting, the mindfulness-faculty is accompanied by attentiveness, the concentration-faculty is accompanied by non-distraction, the wisdom-faculty is accompanied by seeing, the mind-faculty is accompanied by knowing, the happiness-faculty is accompanied by flowing, the life-faculty is accompanied by the power of the resulting goodness. |
Sotāpattimaggakkhaṇe jātā dhammā, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ, sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. |
At the moment of Path of Stream-entry, the arisen phenomena are all wholesome excepting the materiality originated by the mind; all are devoid of cankers; all lead forth to salvation; all lead to non-rebirth; all are supramundane; all have Nibbāna has object. |
Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. |
At the moment of Path of Stream-entry, these eight faculties accompany being co-nascent; accompany being mutual; accompany being dependent; accompany being associated; accompany; are born together; mixed together; associated. These are those ways and accompaniment. |
Sotāpattiphalakkhaṇe…pe… |
At the moment of fruition of Stream-entry… |
arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. |
…At the moment of Fruition of Arahantship, the faculty of one who has final knowledge, is accompanied by ascertaining… …the life-faculty is accompanied by the power of the resulting goodness. |
Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. |
At the moment of Fruition of Arahantship, the arisen phenomena are all indeterminate excepting the materiality originated by the mind; all are devoid of cankers; all lead forth to salvation; all lead to non-rebirth; all are supramundane; all have Nibbāna has object. |
Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti. |
At the moment of Fruition of Arahantship, these eight faculties of the faculty of one who has final knowledge accompany being co-nascent. |
Teva tassa ākārā ceva honti parivārā ca. |
These are those ways and accompaniment. |
Iti imāni aṭṭha aṭṭhakāni catusaṭṭhi honti. |
Thus, these are sixty-four being eight by eight. |
Āsavāti katame te āsavā? |
Āsavā means what are those cankers (āsavā)? |
Kāmāsavo, |
The canker of sensual desire, |
bhavāsavo, |
the canker of craving for becoming, |
diṭṭhāsavo, |
the canker of wrong view, |
avijjāsavo. |
the canker of ignorance. |
Katthete āsavā khīyanti? |
Where are these cankers destroyed? |
Sotāpattimaggena anavaseso diṭṭhāsavo khīyati. Apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. |
By the Path of Stream-entry, the canker of wrong view is destroyed without remainder. The canker of craving for sensuality that leads to the lower worlds is destroyed. The canker of craving for becoming that leads to lower worlds is destroyed. The canker of ignorance that leads to lower worlds is destroyed. Here these cankers are destroyed. |
Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. |
By the Path of Once-returner, the gross canker of craving for sensuality is destroyed. The similar kind of canker of craving for becoming is destroyed. The similar kind of canker of ignorance is destroyed. Here, these cankers are destroyed. |
Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. |
By the Path of Non-returner, the remaining canker of craving for sensuality is destroyed. The similar kind of canker of craving for becoming is destroyed. The similar kind of canker of ignorance is destroyed. Here, these cankers are destroyed. |
Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. |
By the Path of Arahantship, the remaining canker of craving for becoming is destroyed. The remaining canker of ignorance is destroyed. Here, these cankers are destroyed. |
Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ; |
There is nothing that is its unseen, unknown, unknowable – |
Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti. |
all is known that is to be known – by that All-Seeing-One, the Thus-Gone-One. |
Samantacakkhūti kenaṭṭhena samantacakkhu? |
Samantacakkhū (all-seeing) means in what sense is it all-seeing? |
Cuddasa buddhañāṇāni – dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ…pe… sabbaññutañāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ. Imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni, cha ñāṇāni asādhāraṇāni sāvakehi. |
The fourteen Knowledges-of-Buddha – the knowledge of suffering is Buddha’s knowledge; the knowledge of the origination of suffering is Buddha’s knowledge… …Omniscient knowledge is Buddha’s knowledge; knowledge without obstacle is Buddha’s knowledge. These fourteen are Buddha’s knowledge. Of these fourteen Buddha’s knowledges, eight knowledges are common with the disciples, six knowledges are not common with the disciples. |
Yāvatā dukkhassa dukkhaṭṭho ñāto, aññāto dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. |
Inasmuch as the sense of suffering of Suffering is known, there is nothing unknown of the sense of suffering – it is all-seeing. That which is All-Seeing, that is wisdom-faculty. On account of wisdom-faculty – it is faith-faculty, in terms of ascertaining; it is effort-faculty, in terms of exerting; it is mindfulness-faculty, in terms of attentiveness; it is concentration-faculty, in terms of non-distraction. |
Yāvatā dukkhassa dukkhaṭṭho diṭṭho vidito sacchikato phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. |
Inasmuch as the sense of suffering of Suffering is seen, known, realized, encountered – with wisdom; there is nothing that is not encountered with wisdom of the sense of suffering – it is all-seeing. That which is All-Seeing, that is wisdom-faculty. On account of wisdom-faculty – it is faith-faculty, in terms of ascertaining; it is effort-faculty, in terms of exerting; it is mindfulness-faculty, in terms of attentiveness; it is concentration-faculty, in terms of non-distraction. |
Yāvatā samudayassa samudayaṭṭho…pe… |
Inasmuch as the sense of arising of Arising… |
yāvatā nirodhassa nirodhaṭṭho… |
Inasmuch as the sense of cessation of Cessation… |
yāvatā maggassa maggaṭṭho… |
Inasmuch as the sense of path of the Path… |
yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… |
Inasmuch as the sense of discrimination of meaning of the Discrimination-of-meaning… |
yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… |
Inasmuch as the sense of discrimination of the Dhamma(law) of the Discrimination-of-Dhamma(law)… |
yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… |
Inasmuch as the sense of discrimination of language of the Discrimination-of-language… |
yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho… |
Inasmuch as the sense of discrimination of ready-wit of the Discrimination-of-ready-wit… |
yāvatā indriyaparopariyatte ñāṇaṃ… |
Inasmuch as the knowledge of penetration of others faculties… |
yāvatā sattānaṃ āsayānusaye ñāṇaṃ… |
Inasmuch as the knowledge of inclinations of beings… |
yāvatā yamakapāṭihīre ñāṇaṃ… |
Inasmuch as the twin miracles… |
yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ… |
Inasmuch as the knowledge of attainment of great compassion… |
yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. |
Inasmuch as knowing, seeing, understanding, realizing and encountered with wisdom – that which is seen, heard, perceived, known, attained, searched for, reflected on with the mind; there is nothing that is not encountered with wisdom – it is all-seeing. That which is All-Seeing, that is wisdom-faculty. On account of wisdom-faculty – it is faith-faculty, in terms of ascertaining; it is effort-faculty, in terms of exerting; it is mindfulness-faculty, in terms of attentiveness; it is concentration-faculty, in terms of non-distraction. |
Saddahanto paggaṇhāti, paggaṇhanto saddahati. |
Having faith, one exerts; exerting, one has faith. |
Saddahanto upaṭṭhāpeti, upaṭṭhāpento saddahati. |
Having faith, one is attentive; being attentive, one has faith. |
Saddahanto samādahati, samādahanto saddahati. |
Having faith, one concentrates; concentrating, one has faith. |
Saddahanto pajānāti, pajānanto saddahati. |
Having faith, one knows clearly; knowing, one has faith. |
Paggaṇhanto upaṭṭhāpeti, upaṭṭhāpento paggaṇhāti. |
Exerting, one is attentive; being attentive, one exerts. |
Paggaṇhanto samādahati, samādahanto paggaṇhāti. |
Exerting, one concentrates; concentrating, one exerts. |
Paggaṇhanto pajānāti, pajānanto paggaṇhāti. |
Exerting, one knows clearly; knowing clearly, one exerts. |
Paggaṇhanto saddahati, saddahanto paggaṇhāti. |
Exerting, one has faith; having faith, one exerts. |
Upaṭṭhāpento samādahati, samādahanto upaṭṭhāpeti. |
Being attentive, one concentrates; concentrating, one is attentive. |
Upaṭṭhāpento pajānāti, pajānanto upaṭṭhāpeti. |
Being attentive, one knows clearly; knowing clearly, one is attentive. |
Upaṭṭhāpento saddahati, saddahanto upaṭṭhāpeti. |
Being attentive, one has faith; having faith, one is attentive. |
Upaṭṭhāpento paggaṇhāti, paggaṇhanto upaṭṭhāpeti. |
Being attentive, one exerts; exerting, one is attentive. |
Samādahanto pajānāti, pajānanto samādahati. |
Concentrating, one knows clearly; knowing clearly, one concentrates. |
Samādahanto saddahati, saddahanto samādahati. |
Concentrating, one has faith; having faith, one concentrates. |
Samādahanto paggaṇhāti, paggaṇhanto samādahati. |
Concentrating, one exerts; exerting, one concentrates. |
Samādahanto upaṭṭhāpeti, upaṭṭhāpento samādahati. |
Concentrating, one is attentive; being attentive, one concentrates. |
Pajānanto saddahati, saddahanto pajānāti. |
Knowing clearly, one has faith; having faith, one knows clearly. |
Pajānanto paggaṇhāti, paggaṇhanto pajānāti. |
Knowing clearly, one exerts; exerting, one knows clearly. |
Pajānanto upaṭṭhāpeti, upaṭṭhāpento pajānāti. |
Knowing clearly, one is attentive; being attentive, one knows clearly. |
Pajānanto samādahati, samādahanto pajānāti. |
Knowing clearly, one concentrates; concentrating, one knows clearly. |
Saddahitattā paggahitaṃ, paggahitattā saddahitaṃ. |
Due to faithfulness, there is exertion; due to exertion, there is faithfulness. |
Saddahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā saddahitaṃ. |
Due to faithfulness, there is attentiveness; due to attentiveness, there is faithfulness. |
Saddahitattā samādahitaṃ, samādahitattā saddahitaṃ. |
Due to faithfulness, there is concentration; due to concentration, there is faithfulness. |
Saddahitattā pajānitaṃ, pajānitattā saddahitaṃ. |
Due to faithfulness, there is clear-knowing; due to clear-knowing, there is faithfulness. |
Paggahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā paggahitaṃ. |
Due to exertion, there is attentiveness; due to attentiveness, there is exertion. |
Paggahitattā samādahitaṃ, samādahitattā paggahitaṃ. |
Due to exertion, there is concentration; due to concentration, there is exertion. |
Paggahitattā pajānitaṃ pajānitattā paggahitaṃ. |
Due to exertion, there is clear-knowing; due to clear-knowing, there is exertion. |
Paggahitattā saddahitaṃ, saddahitattā paggahitaṃ. |
Due to exertion, there is faithfulness; due to faithfulness, there is exertion. |
Upaṭṭhāpitattā samādahitaṃ, samādahitattā upaṭṭhāpitaṃ. |
Due to attentiveness, there is concentration; due to concentration, there is attentiveness. |
Upaṭṭhāpitattā pajānitaṃ, pajānitattā upaṭṭhāpitaṃ. |
Due to attentiveness, there is clear-knowing; due to clear-knowing, there is attentiveness. |
Upaṭṭhāpitattā saddahitaṃ, saddahitattā upaṭṭhāpitaṃ. |
Due to attentiveness, there is faithfulness; due to faithfulness, there is attentiveness. |
Upaṭṭhāpitattā paggahitaṃ, paggahitattā upaṭṭhāpitaṃ. |
Due to attentiveness, there is exertion; due to exertion, there is attentiveness. |
Samādahitattā pajānitaṃ, pajānitattā samādahitaṃ. |
Due to concentration, there is clear-knowing; due to clear-knowing, there is concentration. |
Samādahitattā saddahitaṃ, saddahitattā samādahitaṃ. |
Due to concentration, there is faithfulness; due to faithfulness, there is concentration. |
Samādahitattā paggahitaṃ, paggahitattā samādahitaṃ. |
Due to concentration, there is exertion; due to exertion, there is concentration. |
Samādahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā samādahitaṃ. |
Due to concentration, there is attentiveness; due to attentiveness, there is concentration. |
Pajānitattā saddahitaṃ, saddahitattā pajānitaṃ. |
Due to clear-knowing, there is faithfulness; due to faithfulness, there is clear-knowing. |
Pajānitattā paggahitaṃ, paggahitattā pajānitaṃ. |
Due to clear-knowing, there is exertion; due to exertion, there is clear-knowing. |
Pajānitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā pajānitaṃ. |
Due to clear-knowing, there is attentiveness; due to attentiveness, there is clear-knowing. |
Pajānitattā samādahitaṃ, samādahitattā pajānitaṃ. |
Due to clear-knowing, there is concentration; due to concentration, there is clear-knowing. |
Yaṃ buddhacakkhu taṃ buddhañāṇaṃ, |
That which is the ‘Eye of the Buddha’, that is the ‘Knowledge of the Buddha’; |
yaṃ buddhañāṇaṃ taṃ buddhacakkhu, |
that which is the ‘Knowledge of the Buddha’, that is the ‘Eye of the Buddha’ – |
yena cakkhunā tathāgato satte passati |
It is with that eye, the Thus-Gone-One sees beings – |
apparajakkhe mahārajakkhe |
the ones with little dust in the eyes, the ones with much dust in the eyes; |
tikkhindriye mudindriye |
the ones with sharp faculties, the ones with blunt faculties; |
svākāre dvākāre |
the ones who are of good disposition, the ones who are of bad disposition; |
suviññāpaye duviññāpaye |
the ones who are easy to instruct, the ones who are difficult to instruct; |
appekacce paralokavajjabhayadassāvino, appekacce naparalokavajjabhayadassāvino. |
some of whom consider the faults of the other-world with fear, some of whom do not consider the faults of the other-world with fear. |
Apparajakkhe mahārajakkheti |
Apparajakkhe mahārajakkhe (those with little dust in their eyes, those with much dust in their eyes) means – |
saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho. |
The person who has faith is one with little dust in the eyes; the person who has no faith is one with much dust in the eyes. The person who is of aroused effort is one with little dust in the eyes; the person who is lazy is one with much dust in the eyes. The person who is attentive is one with little dust in the eyes; the person with inattentive is one with much dust in the eyes. The person who is focused is one with little dust in the eyes; the person who is ill-focused is one with much dust in the eyes. The person who is wise is one with little dust in the eyes; the person who is unwise is one with much dust in the eyes. |
Tikkhindriye mudindriyeti |
Tikkhindriye mudindriye (The person with sharp faculties; the person with blunt faculties) means – |
saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo…pe… paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo. |
The person who has faith is one with sharp faculties; the person who has no faith is one with blunt faculties… …The person who is wise is one with sharp faculties; the person who is unwise is one with blunt faculties. |
Svākāre dvākāreti |
Svākāre dvākāre (person with good disposition, person with bad disposition) means – |
saddho puggalo svākāro, assaddho puggalo dvākāro…pe… paññavā puggalo svākāro, duppañño puggalo dvākāro. |
The person who has faith is one with good disposition; the person who has no faith is one with bad disposition… …The person who is wise is one with good disposition; the person who is unwise is one with bad disposition. |
Suviññāpaye duviññāpayeti |
Suviññāpaye duviññāpaye (person who is easily instructable; person who is difficult to instruct) means – |
saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo…pe… paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo. |
The person who has faith is one who is easily instructable; the person who has no faith is one who is difficult to instruct… …The person who is wise is one who is easily instructable; the person who has unwise is one who is difficult to instruct. |
Appekacce paralokavajjabhayadassāvino, appekacce naparalokavajjabhayadassāvinoti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo naparalokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī, kusīto puggalo naparalokavajjabhayadassāvī…pe… paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo naparalokavajjabhayadassāvī. |
Appekacce paralokavajjabhayadassāvino, appekacce naparalokavajjabhayadassāvino (Some are those who consider with fear the fault of the other-world; some are those who do not consider with fear the fault of the other-world) means – The person who has faith is one who considers with fear the fault of the other-world; the person who has no faith is one who does not consider with fear the fault of the other-world. The person who is of aroused effort is one who considers with fear the fault of the other-world; the person who is lazy is one who does not consider with fear the fault of the other-world… …The person who is wise is one who considers with fear the fault of the other-world; the person who is unwise is one who does not consider with fear the fault of the other-world. |
Lokoti |
Loko (world) means – |
khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko. |
the world of aggregates, the world of elements, the world of sense-spheres, the world of the lower realms, the world of action leading to lower realms, the world of higher realms, the world of action leading to higher realms. |
Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo. |
One world – all being subsist on food. Two worlds – immateriality and materiality. Three worlds – the three kinds of sensation. Four worlds – the four kinds of food. Five worlds – the five clinging aggregates. Six worlds – the six internal bases. Seven worlds – the seven footholds of consciousness. Eight worlds – the eight worldly conditions. Nine worlds – the nine abodes of beings. Ten worlds – the ten sense-spheres. Twelve worlds – the twelve bases. Eighteen worlds – the eighteen elements. |
Vajjanti |
Vajja (fault) means – |
sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā honti, seyyathāpi ukkhittāsike vadhake. |
all defilements are faults; all wrong-conducts are faults; all accumulations are faults; all actions leading to becoming are faults. Thus in these worlds, in these faults, a strong perception of fear is well-established – same as towards a murderer with a raised sword. |
Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhatīti. |
One knows, sees, understands, comprehends the five faculties by these fifty ways. |
Indriyasamodhāno pañcamo. |
Integrating the faculties – the fifth. |
Tatiyabhāṇavāro. |
The third recitation. |
Indriyakathā niṭṭhitā. |
The talks on faculties have been explained. |
Paṭisambhidāmagga |
The Path of Discrimination |
1 Mahāvagga |
great chapter |
1.5. Vimokkhakathā |
1.5. Treatise on Liberation |
1.5.1. Uddesa |
synopsis |
Purimanidānaṁ. |
[Sutta-Sources Given Already] |
“Tayome, bhikkhave, vimokkhā. Katame tayo? Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho—ime kho, bhikkhave, tayo vimokkhā. |
1. “Bhikkhus, there are these three liberations. What three? Liberation by voidness, liberation by signlessness, liberation by desirelessness. These, bhikkhus, are three liberations”. |
Api ca aṭṭhasaṭṭhi vimokkhā—suññato vimokkho, animitto vimokkho, appaṇihito vimokkho; |
2. Furthermore, there are sixty-eight liberations. [As well as] the liberation by voidness, the liberation by signlessness, the liberation by desirelessness; [not counted—included above; ] |
ajjhattavuṭṭhāno vimokkho, bahiddhāvuṭṭhāno vimokkho, dubhato vuṭṭhāno vimokkho; |
There are liberation as emergence internally, liberation as emergence externally, liberation as emergence in both ways; [count 3; ] |
ajjhattavuṭṭhānā cattāro vimokkhā, bahiddhāvuṭṭhānā cattāro vimokkhā, dubhato vuṭṭhānā cattāro vimokkhā; |
Four liberations as emergence internally, four liberations as emergence externally, four liberations as emergence in both ways; [count 9—the 1st of each set included in previous 3; ] |
ajjhattavuṭṭhānānaṁ anulomā cattāro vimokkhā, bahiddhāvuṭṭhānānaṁ anulomā cattāro vimokkhā, dubhato vuṭṭhānānaṁ anulomā cattāro vimokkhā; |
Four liberations in conformity with emergence internally, four liberations in conformity with emergence externally, four liberations in conformity with emergence in both ways; [count 12; ] |
ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā, bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā, dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā; |
Four liberations as tranquillization of emergence internally, four liberations as tranquillization of emergence externally, four liberations as tranquillization of emergence in both ways; [count 12; ] |
rūpī rūpāni passatīti vimokkho, ajjhattaṁ arūpasaññī bahiddhā rūpāni passatīti vimokkho, subhaṁ teva adhimutto hotīti vimokkho; |
Liberation described thus, Possessed of materiality, he sees instances of materiality; the liberation described thus, Unpercipient of materiality internally (in himself), he sees instances of materiality externally; the liberation described thus, He is resolved upon only the beautiful; |
ākāsānañcāyatanasamāpatti vimokkho, viññāṇañcāyatanasamāpatti vimokkho, ākiñcaññāyatanasamāpatti vimokkho; |
liberation as the attainment of the base consisting of boundless space; liberation as the attainment of the base consisting of boundless consciousness; liberation as the attainment of the base consisting of nothingness; |
nevasaññānāsaññāyatanasamāpatti vimokkho, saññāvedayitanirodhasamāpatti vimokkho; |
liberation as the attainment of the base consisting of neither perception nor non-perception; liberation as the attainment of the cessation of perception and feeling; [count 8; ] |
samayavimokkho, asamayavimokkho; |
Occasional liberation, non-occasional liberation; [count 2; ] |
sāmayiko vimokkho, asāmayiko vimokkho; |
Liberation belonging to an occasion, liberation not belonging to an occasion; [count 2; ] |
kuppo vimokkho, akuppo vimokkho; |
Assailable liberation, unassailable liberation; [count 2; ] |
lokiko vimokkho, lokuttaro vimokkho; |
Mundane liberation, supramundane liberation; [count 2; ] |
sāsavo vimokkho, anāsavo vimokkho; |
Liberation that is subject to cankers, liberation that is not subject to cankers; [count 2; ] |
sāmiso vimokkho, nirāmiso vimokkho; nirāmisānirāmisataro vimokkho, |
Materialistic liberation, unmaterialistic liberation, liberation more unmaterialistic than the unmaterialistic; [count 3; ] |
paṇihito vimokkho, appaṇihito vimokkho, paṇihitappaṭippassaddhi vimokkho; |
Liberation by desire, liberation by desirelessness, liberation by tranquillized desire; [count 2—the 2nd already included above; ] |
saññutto vimokkho, visaññutto vimokkho; |
Fettered liberation, unfettered liberation; [count 2; ] |
ekattavimokkho, nānattavimokkho, saññāvimokkho, ñāṇavimokkho; |
Liberation based on unity, liberation based on difference; [count 2; ] |
sītisiyāvimokkho, jhānavimokkho, anupādācittassa vimokkho”. [75] |
liberation of perception, liberation of knowledge, liberation described thus: [All that is experienced here] can become cool; [count 3; ] |
| Jhana liberation, liberation of cognizance through not clinging, [count 2.] | |
1.5.2. Niddesa |
1.5.2. Niddesa |
Katamo suññato vimokkho? |
3. What is liberation by voidness? |
Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati— |
Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, considers thus: |
“suññamidaṁ attena vā attaniyena vā”ti. |
“This is void of self or of what belongs to self”. |
So tattha abhinivesaṁ na karotīti—suññato vimokkho. |
He contrives no misinterpretation thereon, thus it is liberation by voidness. |
Ayaṁ suññato vimokkho. |
This is liberation by voidness. |
Katamo animitto vimokkho? |
4. What is liberation by signlessness? |
Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati— |
Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, considers thus: |
“suññamidaṁ attena vā attaniyena vā”ti. |
“This is void of self or of what belongs to self”. |
So tattha nimittaṁ na karotīti—animitto vimokkho. |
He contrives no sign thereon, thus it is liberation by signlessness. |
Ayaṁ animitto vimokkho. |
This is liberation by signlessness. |
Katamo appaṇihito vimokkho? |
5. What is liberation by desirelessness? |
Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati— |
Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, considers thus: |
“suññamidaṁ attena vā attaniyena vā”ti. |
“This is void of self or of what belongs to self”. |
So tattha paṇidhiṁ na karotīti—appaṇihito vimokkho. |
He contrives no desire thereon, thus it is liberation by desirelessness. |
Ayaṁ appaṇihito vimokkho. |
This is liberation by desirelessness. |
Katamo ajjhattavuṭṭhāno vimokkho? |
6. What is liberation as emergence [from defilements] internally? |
Cattāri jhānāni—ayaṁ ajjhattavuṭṭhāno vimokkho. |
The four jhanas. This is liberation as emergence internally. |
Katamo bahiddhāvuṭṭhāno vimokkho? |
7. What is liberation as emergence [from the object] externally? |
Catasso arūpasamāpattiyo—ayaṁ bahiddhāvuṭṭhāno vimokkho. |
The four immaterial attainments. This is liberation as emergence externally. |
Katamo dubhato vuṭṭhāno vimokkho? |
8. What is liberation as emergence in both ways? |
Cattāro ariyamaggā—ayaṁ dubhato vuṭṭhāno vimokkho. |
The four noble paths. This is liberation as emergence in both ways. |
Katame ajjhattavuṭṭhānā cattāro vimokkhā? |
9. What are the four liberations as emergence internally? |
Paṭhamaṁ jhānaṁ nīvaraṇehi vuṭṭhāti. |
The first jhana emerges from the hindrances. |
Dutiyaṁ jhānaṁ vitakkavicārehi vuṭṭhāti. |
The second jhana emerges from applied and sustained thought. |
Tatiyaṁ jhānaṁ pītiyā vuṭṭhāti. |
The third jhana emerges from happiness. |
Catutthaṁ jhānaṁ sukhadukkhehi vuṭṭhāti. |
The fourth jhana emerges from pleasure and pain. |
Ime ajjhattavuṭṭhānā cattāro vimokkhā. |
These are the four liberations in conformity with emergence internally. |
Katame bahiddhāvuṭṭhānā cattāro vimokkhā? |
10. What are the four liberations as emergence externally? |
Ākāsānañcāyatanasamāpatti rūpasaññāya paṭighasaññāya nānattasaññāya vuṭṭhāti. |
The attainment of the base consisting of boundless space emerges from perception of materiality, from perception of resistance and from perception of difference. |
Viññāṇañcāyatanasamāpatti ākāsānañcāyatanasaññāya vuṭṭhāti. |
The attainment of the base consisting of boundless consciousness emerges from perception of the base consisting of boundless space. |
Ākiñcaññāyatanasamāpatti viññāṇañcāyatanasaññāya vuṭṭhāti. |
The attainment of the base consisting of nothingness emerges from perception of the base consisting of boundless consciousness. |
Nevasaññānāsaññāyatanasamāpatti ākiñcaññāyatanasaññāya vuṭṭhāti. |
The attainment of the base consisting of neither perception nor non-perception emerges from perception of the base consisting of nothingness. |
Ime bahiddhāvuṭṭhānā cattāro vimokkhā. |
These are the four liberations as emergence externally. |
Katame dubhato vuṭṭhānā cattāro vimokkhā? |
11. What are the four liberations as emergence in both ways? |
Sotāpattimaggo sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. |
The stream-entry path emerges from [wrong] view of individuality, from uncertainty, and from misapprehension of virtue and duty, and also from the underlying tendencies to [wrong] view and to uncertainty, and it emerges from defilements and aggregates that occur consequent upon them, and it emerges externally from all signs. |
Sakadāgāmimaggo oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. |
The once-return path emerges from the gross fetters of greed for sensual-desires and of resistance, and from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates that occur consequent upon them, and it emerges externally from all signs. |
Anāgāmimaggo anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. |
The non-return path emerges from the secondary fetters of greed for sensual-desires and of resistance, and from the secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates that occur consequent upon them, and it emerges externally from all signs. |
Arahattamaggo rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. |
The arahant path emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, and from the underlying tendencies to conceit (pride), greed for being, and ignorance, and it emerges from defilements and from aggregates that occur consequent upon them, and it emerges externally from all signs. |
Ime dubhato vuṭṭhānā cattāro vimokkhā. |
These are the four liberations as emergence in both ways. |
Katame ajjhattavuṭṭhānānaṁ anulomā cattāro vimokkhā? |
12. What are the four liberations in conformity with emergence internally? |
Paṭhamaṁ jhānaṁ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, |
The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the first jhana. |
dutiyaṁ jhānaṁ paṭilābhatthāya …pe… |
The applied-thought … the second jhana |
tatiyaṁ jhānaṁ paṭilābhatthāya …pe… |
… the third jhana. |
catutthaṁ jhānaṁ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca— |
The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the fourth jhana. |
ime ajjhattavuṭṭhānānaṁ anulomā cattāro vimokkhā. |
These are the four liberations in conformity with emergence internally. |
Katame bahiddhāvuṭṭhānānaṁ anulomā cattāro vimokkhā? |
13. What are the four liberations in conformity with emergence externally? |
Ākāsānañcāyatanasamāpattiṁ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, |
The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the base consisting of boundless space. |
viññāṇañcāyatanasamāpattiṁ |
The applied-thought … the base consisting of boundless consciousness … |
…pe… ākiñcaññāyatanasamāpattiṁ |
the base consisting of nothingness … |
…pe… nevasaññānāsaññāyatanasamāpattiṁ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca— |
The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the base consisting of neither perception nor non-perception. |
ime bahiddhāvuṭṭhānānaṁ anulomā cattāro vimokkhā. |
These are the four liberations in conformity with emergence externally. |
Katame dubhato vuṭṭhānānaṁ anulomā cattāro vimokkhā? |
14. What are the four liberations in conformity with emergence in both ways? |
Sotāpattimaggaṁ paṭilābhatthāya aniccānupassanā, dukkhānupassanā, anattānupassanā. |
The contemplation of impermanence and contemplation of pain and contemplation of not self that have the purpose of obtaining the stream-entry path. |
Sakadāgāmimaggaṁ paṭilābhatthāya …pe… |
The contemplation of impermanence … once-return path |
anāgāmimaggaṁ paṭilābhatthāya …pe… |
… non-return path. |
arahattamaggaṁ paṭilābhatthāya aniccānupassanā, dukkhānupassanā, anattānupassanā— |
The contemplation of impermanence and contemplation of pain and contemplation of not self that have the purpose of obtaining the arahant path. |
ime dubhato vuṭṭhānānaṁ anulomā cattāro vimokkhā. |
These are the four liberations in conformity with emergence in both ways. |
Katame ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā? |
15. What are the four liberations as tranquillization of emergence internally? |
Paṭhamassa jhānassa paṭilābho vā vipāko vā, |
The obtainment of the first jhana or its result. |
dutiyassa jhānassa …pe… |
The obtainment of the second jhana or its result. |
tatiyassa jhānassa …pe… |
The obtainment of the third jhana or its result. |
catutthassa jhānassa paṭilābho vā vipāko vā— |
The obtainment of the fourth jhana or its result. |
ime ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā. |
These are the four liberations as tranquillization of emergence internally. |
Katame bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā? |
16. What are the four liberations as tranquillization of emergence externally? |
Ākāsānañcāyatanasamāpattiyā paṭilābho vā vipāko vā, |
The obtainment of the attainment of the base consisting of boundless space or its result. |
viññāṇañcāyatanasamāpattiyā …pe… |
The obtainment of the attainment of the base consisting of boundless consciousness or its result. |
ākiñcaññāyatanasamāpattiyā …pe… |
The obtainment of the attainment of the base consisting of nothingness or its result. |
nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā— |
The obtainment of the attainment of the base consisting of neither perception nor non-perception or its result. |
ime bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā. |
These are the four liberations as tranquillization of emergence externally. |
Katame dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā? |
17. What are the four liberations as tranquillization of emergence in both ways? |
Sotāpattimaggassa sotāpattiphalaṁ, |
The stream-entry fruition of the stream-entry path. |
sakadāgāmimaggassa sakadāgāmiphalaṁ, |
The once-return fruition of the once-return path. |
anāgāmimaggassa anāgāmiphalaṁ, |
The non-return fruition of the non-return path. |
arahattamaggassa arahattaphalaṁ— |
The arahant fruition of the arahant path. |
ime dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā. |
These are the four liberations as tranquillization of emergence in both ways. |
Kathaṁ rūpī rūpāni passatīti—vimokkho? |
18. What is the liberation described thus: possessed of materiality, he sees instances of materiality? |
Idhekacco ajjhattaṁ paccattaṁ nīlanimittaṁ manasikaroti, nīlasaññaṁ paṭilabhati. |
Here someone gives attention to the sign of blue-black internally in himself [e.g. his hair]. |
So taṁ nimittaṁ suggahitaṁ karoti, sūpadhāritaṁ upadhāreti, svāvatthitaṁ avatthāpeti. |
He obtains perception of blue-black. He thoroughly apprehends, thoroughly bears in mind, thoroughly defines, that sign. |
So taṁ nimittaṁ suggahitaṁ katvā sūpadhāritaṁ upadhāretvā svāvatthitaṁ avatthāpetvā |
Having thoroughly apprehended, thoroughly borne in mind, thoroughly defined, that sign, |
bahiddhā nīlanimitte cittaṁ upasaṁharati, |
he applies his consciousness to the sign of blue-black externally. |
nīlasaññaṁ paṭilabhati. |
He obtains perception of blue-black. |
So taṁ nimittaṁ suggahitaṁ karoti, sūpadhāritaṁ upadhāreti, svāvatthitaṁ avatthāpeti. |
He thoroughly apprehends, thoroughly bears in mind, thoroughly defines, that sign. |
So taṁ nimittaṁ suggahitaṁ katvā upadhāretvā svāvatthitaṁ avatthāpetvā āsevati bhāveti bahulīkaroti. |
Having thoroughly apprehended, thoroughly borne in mind, thoroughly defined, that sign, he repeats, develops and makes much of it. |
Tassa evaṁ hoti—“ajjhattañca bahiddhā ca ubhayamidaṁ rūpan”ti, |
It appears to him thus: “This is materiality internally and externally and both”. |
rūpasaññī hoti. |
Thus he is percipient of materiality. |
Idhekacco ajjhattaṁ paccattaṁ pītanimittaṁ …pe… |
Here someone gives attention to the sign of yellow internally in himself … |
lohitanimittaṁ …pe… |
Here someone gives attention to the sign of red internally in himself … |
odātanimittaṁ manasikaroti, odātasaññaṁ paṭilabhati. |
Here someone gives attention to the sign of white internally in himself … |
So taṁ nimittaṁ suggahitaṁ karoti, sūpadhāritaṁ upadhāreti, svāvatthitaṁ avatthāpeti. |
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So taṁ nimittaṁ suggahitaṁ katvā sūpadhāritaṁ upadhāretvā svāvatthitaṁ avatthāpetvā bahiddhā odātanimitte cittaṁ upasaṁharati, odātasaññaṁ paṭilabhati. |
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So taṁ nimittaṁ suggahitaṁ karoti, sūpadhāritaṁ upadhāreti, svāvatthitaṁ avatthāpeti. |
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So taṁ nimittaṁ suggahitaṁ katvā sūpadhāritaṁ upadhāretvā svāvatthitaṁ avatthāpetvā āsevati bhāveti bahulīkaroti. |
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Tassa evaṁ hoti—“ajjhattañca bahiddhā ca ubhayamidaṁ rūpan”ti, |
It appears to him thus: “This is materiality internally and externally and both”. |
rūpasaññī hoti. |
Thus he is percipient of materiality. |
Evaṁ rūpī rūpāni passatīti—vimokkho. |
Such is the liberation described thus: possessed of materiality he sees instances of materiality. |
Kathaṁ ajjhattaṁ arūpasaññī bahiddhā rūpāni passatīti—vimokkho? |
19. What is the liberation described thus: Unpercipient of materiality internally, he sees instances of materiality externally? |
Idhekacco ajjhattaṁ paccattaṁ nīlanimittaṁ na manasikaroti, |
Here someone does not give attention to the sign of blue-black internally in himself. |
nīlasaññaṁ na paṭilabhati; |
He does not obtain perception of blue-black. |
bahiddhā nīlanimitte cittaṁ upasaṁharati, |
He applies his cognizance to the sign of blue-black externally. |
nīlasaññaṁ paṭilabhati. |
He obtains perception of blue-black. |
So taṁ nimittaṁ suggahitaṁ karoti, sūpadhāritaṁ upadhāreti, svāvatthitaṁ avatthāpeti. So taṁ nimittaṁ suggahitaṁ katvā sūpadhāritaṁ upadhāretvā svāvatthitaṁ avatthāpetvā āsevati bhāveti bahulīkaroti. |
He thoroughly apprehends … Having thoroughly apprehended, … makes much of it. |
Tassa evaṁ hoti—“ajjhattaṁ arūpaṁ, bahiddhā rūpamidan”ti, |
It appears to him thus: “There is no materiality internally, this is materiality externally”. |
rūpasaññī hoti. |
Thus he is percipient of an instance of materiality. |
Idhekacco ajjhattaṁ paccattaṁ pītanimittaṁ …pe… |
Here someone does not give attention to the sign of yellow internally … |
lohitanimittaṁ …pe… |
Here someone does not give attention to the sign of red internally … |
odātanimittaṁ na manasikaroti, odātasaññaṁ na paṭilabhati; bahiddhā odātanimitte cittaṁ upasaṁharati, odātasaññaṁ paṭilabhati. So taṁ nimittaṁ suggahitaṁ karoti, sūpadhāritaṁ upadhāreti, svāvatthitaṁ avatthāpeti. So taṁ nimittaṁ suggahitaṁ katvā sūpadhāritaṁ upadhāretvā svāvatthitaṁ avatthāpetvā āsevati bhāveti bahulīkaroti. |
Here someone does not give attention to the sign of white internally … |
Tassa evaṁ hoti—“ajjhattaṁ arūpaṁ bahiddhā rūpamidan”ti, |
It appears to him thus: “There is no materiality internally; this is an instance of materiality externally”. |
rūpasaññī hoti. |
Thus he is percipient of an instance of materiality. |
Evaṁ ajjhattaṁ arūpasaññī bahiddhā rūpāni passatīti—vimokkho. |
Such is the liberation described thus: Unpercipient of materiality internally, he sees instances of materiality externally. |
Kathaṁ subhanteva adhimutto hotīti—vimokkho? |
20. What is the liberation described thus: He is resolved upon only what is beautiful? |
Idha bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
(1.🤝🤗 ) Here a bhikkhu dwells intent upon one quarter with his will endued with friendly kindness, likewise the second quarter, likewise the third quarter, likewise the fourth quarter; so above and below and around; he dwells intent on the entire world everywhere and equally with his will endued with friendly kindness, abundant, exalted, measureless, free from affliction. |
Mettāya bhāvitattā sattā appaṭikūlā honti. |
Because of the development of friendly kindness beings are unrepulsive. |
Karuṇāsahagatena cetasā …pe… karuṇāya bhāvitattā sattā appaṭikūlā honti. |
(2.👐😊️ ) He dwells intent upon one quarter with his will endued with compassion … Because of the development of compassion beings are unrepulsive. |
Muditāsahagatena cetasā …pe… muditāya bhāvitattā sattā appaṭikūlā honti. |
(3.😊 ) He dwells intent upon one quarter with his will endued with gladness … Because of the development of gladness beings are unrepulsive. |
Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe… upekkhāya bhāvitattā sattā appaṭikūlā honti. |
(4.🛆👁️ ) He dwells intent upon one quarter with his will endued with equanimity … Because of the development of equanimity beings are unrepulsive. |
Evaṁ “subhaṁ” teva adhimutto hotīti—vimokkho. |
Such is the liberation described thus: He is resolved upon only what is beautiful. |
Katamo ākāsānañcāyatanasamāpatti vimokkho? |
21. What is the liberation as the attainment of the base consisting of boundless space? |
Idha bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja viharati—ayaṁ ākāsānañcāyatanasamāpatti vimokkho. |
Here with the complete surmounting of perceptions of materiality, with the disappearance of perceptions of resistance, with not giving attention to perceptions of difference, [aware of] “Unbounded space”, a bhikkhu enters upon and dwells in the base consisting of boundless space. This is the liberation as the attainment of the base consisting of boundless space. |
Katamo viññāṇañcāyatanasamāpatti vimokkho? |
22. What is the liberation as the attainment of the base consisting of boundless consciousness? |
Idha bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja viharati—ayaṁ viññāṇañcāyatanasamāpatti vimokkho. |
Here by completely surmounting the base consisting of boundless space, [aware of] “Unbounded consciousness”, a bhikkhu enters upon and dwells in the base consisting of boundless consciousness. This is the liberation as the attainment of the base consisting of boundless consciousness. |
Katamo ākiñcaññāyatanasamāpatti vimokkho? |
23. What is the liberation as the attainment of the base consisting of nothingness? |
Idha bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja viharati—ayaṁ ākiñcaññāyatanasamāpatti vimokkho. |
Here by completely surmounting the base consisting of boundless consciousness, [aware that] “There is nothing”, a bhikkhu enters upon and dwells in the base consisting of nothingness. This is the liberation as the attainment of the base consisting of nothingness. |
Katamo nevasaññānāsaññāyatanasamāpatti vimokkho? |
24. What is the liberation as the attainment of the base consisting of neither perception nor non-perception? |
Idha bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—ayaṁ nevasaññānāsaññāyatanasamāpatti vimokkho. |
Here by completely surmounting the base consisting of nothingness a bhikkhu enters upon and dwells in the base consisting of neither perception nor non-perception. This is the liberation as the attainment of the base consisting of neither perception nor non-perception. |
Katamo saññāvedayitanirodhasamāpatti vimokkho? |
what is attainment of cessation of perception and sensation? |
Idha bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—ayaṁ saññāvedayitanirodhasamāpatti vimokkho. |
24b. here a monk surmounting the dimension of neither perception nor non perception attains and dwells in cessation of perception and sensation. this is called attainment of cessation of perception and sensation. |
Katamo samayavimokkho? |
25. What is occasional liberation? |
Cattāri ca jhānāni catasso ca arūpasamāpattiyo—ayaṁ samayavimokkho. |
The four jhanas and the four immaterial attainments. This is occasional liberation. |
Katamo asamayavimokkho? |
26. What is non-occasional liberation? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ asamayavimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is non-occasional liberation. |
Katamo sāmayiko vimokkho? |
27. What is liberation belonging to an occasion? |
Cattāri ca jhānāni, catasso ca arūpasamāpattiyo—ayaṁ sāmayiko vimokkho. |
The four jhanas and the four immaterial attainments. This is liberation belonging to an occasion. |
Katamo asāmayiko vimokkho? |
28. What is liberation not belonging to an occasion? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ asāmayiko vimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is liberation not belonging to an occasion. |
Katamo kuppo vimokkho? |
29. What is assailable liberation? |
Cattāri ca jhānāni, catasso ca arūpasamāpattiyo—ayaṁ kuppo vimokkho. |
The four jhanas and the four immaterial attainments. This is assailable liberation. |
Katamo akuppo vimokkho? |
30. What is unassailable liberation? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ akuppo vimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is unassailable liberation. |
Katamo lokiko vimokkho? |
31. What is mundane liberation? |
Cattāri ca jhānāni, catasso ca arūpasamāpattiyo—ayaṁ lokiko vimokkho. |
The four jhanas and the four immaterial attainments. This is mundane liberation. |
Katamo lokuttaro vimokkho? |
32. What is supramundane liberation? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ lokuttaro vimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is supramundane liberation. |
Katamo sāsavo vimokkho? |
33. What is liberation that is subject to cankers? |
Cattāri ca jhānāni, catasso ca arūpasamāpattiyo—ayaṁ sāsavo vimokkho. |
The four jhanas and the four immaterial attainments. This is liberation that is subject to cankers. |
Katamo anāsavo vimokkho? |
34. What is liberation that is not subject to cankers? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ anāsavo vimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is liberation that is not subject to cankers. |
Katamo sāmiso vimokkho? |
35. What is materialistic liberation? |
Rūpappaṭisaññutto vimokkho—ayaṁ sāmiso vimokkho. |
Liberation inseparable from materiality. This is materialistic liberation. |
Katamo nirāmiso vimokkho? |
36. What is unmaterialistic liberation? |
Arūpappaṭisaññutto vimokkho—ayaṁ nirāmiso vimokkho. |
Liberation inseparable from immateriality. This is unmaterialistic liberation. |
Katamo nirāmisā nirāmisataro vimokkho? |
37. What is liberation more unmaterialistic than the unmaterialistic? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ nirāmisānirāmisataro vimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is liberation more unmaterialistic than the unmaterialistic. |
Katamo paṇihito vimokkho? |
38. What is liberation by desire? |
Cattāri ca jhānāni, catasso ca arūpasamāpattiyo—ayaṁ paṇihito vimokkho. |
The four jhanas and the four immaterial attainments. This is liberation by desire. |
Katamo appaṇihito vimokkho? |
39. What is liberation by the desireless? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ appaṇihito vimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is liberation by desirelessness. |
Katamo paṇihitappaṭippassaddhi vimokkho? |
40. What is liberation by tranquillized desire? |
Paṭhamassa jhānassa paṭilābho vā vipāko vā …pe… |
The obtainment of the first jhana or its result … [and so on as in § 15]. |
nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā—ayaṁ paṇihitappaṭippassaddhi vimokkho. |
The obtainment of the attainment of the base consisting of boundless space … [and so on as in § 16]. This is liberation by tranquillization of desire. |
Katamo saññutto vimokkho? |
41. What is fettered liberation? |
Cattāri ca jhānāni, catasso ca arūpasamāpattiyo—ayaṁ saññutto vimokkho. |
The four jhanas and the four immaterial attainments. |
Katamo visaññutto vimokkho? |
42. What is unfettered liberation? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ visaññutto vimokkho. |
The four noble paths, the four fruits of asceticism and nibbana. This is unfettered liberation. |
Katamo ekattavimokkho? |
43. What is liberation based on unity? |
Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca—ayaṁ ekattavimokkho. |
The four jhanas, the four noble paths, the four fruits of asceticism and nibbana. This is liberation based on unity. |
Katamo nānattavimokkho? |
44. What is liberation based on differences? |
Cattāri ca jhānāni, catasso ca arūpasamāpattiyo—ayaṁ nānattavimokkho. |
The four jhanas and the four immaterial attainments. This is liberation based on differences. |
Katamo saññāvimokkho? |
45. What is liberation of perception? |
Siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti, vatthuvasena pariyāyena. |
It is possible that one liberation of perception is ten liberations of perception and that ten liberations of perception are one liberation of perception, according to [its ten kinds of] supporting object and [its one] function [of liberation]. |
Siyāti kathañca siyā? |
It is possible: how is it possible? |
Aniccānupassanañāṇaṁ niccato saññāya muccatīti—saññāvimokkho. Dukkhānupassanañāṇaṁ sukhato saññāya muccatīti—saññāvimokkho. Anattānupassanañāṇaṁ attato saññāya muccatīti—saññāvimokkho. Nibbidānupassanañāṇaṁ nandiyā saññāya muccatīti—saññāvimokkho. Virāgānupassanañāṇaṁ rāgato saññāya muccatīti—saññāvimokkho. Nirodhānupassanañāṇaṁ samudayato saññāya muccatīti—saññāvimokkho. Paṭinissaggānupassanañāṇaṁ ādānato saññāya muccatīti—saññāvimokkho. Animittānupassanañāṇaṁ nimittato saññāya muccatīti—saññāvimokkho. Appaṇihitānupassanañāṇaṁ paṇidhiyā saññāya muccatīti—saññāvimokkho. Suññatānupassanañāṇaṁ abhinivesato saññāya muccatīti—saññāvimokkho. |
Knowledge of contemplation of impermanence is liberated from perception as permanent, thus there is liberation of perception. Knowledge of contemplation of pain is liberated from perception as pleasant, thus there is liberation of perception. Knowledge of contemplation of not self is liberated from perception as self, … Knowledge of contemplation of dispassion is liberated from perception as delighting, … Knowledge of contemplation of fading away is liberated from perception as greed, … Knowledge of contemplation of cessation is liberated from perception as origin, … Knowledge of contemplation of relinquishment is liberated from perception as grasping, … Knowledge of contemplation of the signless is liberated from perception as sign, … Knowledge of contemplation of the desireless is liberated from perception as desire, … Knowledge of contemplation of voidness is liberated from perception as misinterpretation, thus there is liberation of perception. |
Evaṁ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena. |
That is how it is possible that one liberation of perception is ten liberations of perception and that ten liberations of perception are one liberation of perception, according to object and function. |
Rūpe aniccānupassanañāṇaṁ niccato saññāya muccatīti—saññāvimokkho …pe… rūpe suññatānupassanañāṇaṁ abhinivesato saññāya muccatīti—saññāvimokkho. Evaṁ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena. |
Knowledge of contemplation of impermanence in materiality is liberated from perception [of it] as permanent, thus there is liberation of perception. Knowledge of contemplation of pain in materiality … Knowledge of contemplation of voidness in materiality is liberated from perception [of it] as misinterpretation, [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of impermanence in ageing-and-death is liberated from perception [of it] as permanent, thus it is liberation of perception … Knowledge of contemplation of voidness in ageing-and-death is liberated from perception [of it] as misinterpretation, thus there is liberation of perception. |
Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanañāṇaṁ niccato saññāya muccatīti—saññāvimokkho …pe… jarāmaraṇe suññatānupassanañāṇaṁ abhinivesato saññāya muccatīti—saññāvimokkho. Evaṁ siyā, eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena—ayaṁ saññāvimokkho. |
That is how it is possible that one liberation of perception is ten liberations of perception and that ten liberations of perception are one liberation of perception, according to object and function. |
Katamo ñāṇavimokkho? |
46. What is liberation of knowledge? |
Siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena siyāti. |
It is possible that one liberation of knowledge is ten liberations of knowledge and that ten liberations of knowledge are one liberation of knowledge, according to object and function. |
Kathañca siyā? |
It is possible: how is it possible? |
Aniccānupassanā yathābhūtaṁ ñāṇaṁ niccato sammohā aññāṇā muccatīti—ñāṇavimokkho. Dukkhānupassanā yathābhūtaṁ ñāṇaṁ sukhato sammohā aññāṇā muccatīti—ñāṇavimokkho. Anattānupassanā yathābhūtaṁ ñāṇaṁ attato sammohā aññāṇā muccatīti—ñāṇavimokkho. Nibbidānupassanā yathābhūtaṁ ñāṇaṁ nandiyā sammohā aññāṇā muccatīti—ñāṇavimokkho. Virāgānupassanā yathābhūtaṁ ñāṇaṁ rāgato sammohā aññāṇā muccatīti—ñāṇavimokkho. Nirodhānupassanā yathābhūtaṁ ñāṇaṁ samudayato sammohā aññāṇā muccatīti—ñāṇavimokkho. Paṭinissaggānupassanā yathābhūtaṁ ñāṇaṁ ādānato sammohā aññāṇā muccatīti—ñāṇavimokkho. Animittānupassanā yathābhūtaṁ ñāṇaṁ nimittato sammohā aññāṇā muccatīti—ñāṇavimokkho. Appaṇihitānupassanā yathābhūtaṁ ñāṇaṁ paṇidhiyā sammohā aññāṇā muccatīti—ñāṇavimokkho. Suññatānupassanā yathābhūtaṁ ñāṇaṁ abhinivesato sammohā aññāṇā muccatīti—ñāṇavimokkho. Evaṁ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena. |
Correct knowledge as contemplation of impermanence is liberated from unknowing as confusion about permanence, thus there is liberation of knowledge. Correct knowledge as contemplation of pain is liberated from unknowing as confusion about pleasure, … Correct knowledge as contemplation of not self is liberated from unknowing as confusion about self, … Correct knowledge as contemplation of dispassion is liberated from unknowing as confusion about delight, … Correct knowledge as contemplation of fading away is liberated from unknowing as confusion about greed, … Correct knowledge as contemplation of cessation is liberated from unknowing as confusion about origin, … Correct knowledge as contemplation of relinquishment is liberated from unknowing as confusion about grasping, … Correct knowledge as contemplation of the signless is liberated from unknowing as confusion about the sign, … Correct knowledge as contemplation of the desireless is liberated from unknowing as confusion about desire, … Correct knowledge as contemplation of voidness is liberated from unknowing as confusion about misinterpreting, thus there is liberation of knowledge. |
Rūpe aniccānupassanā yathābhūtaṁ ñāṇaṁ niccato sammohā aññāṇā muccatīti—ñāṇavimokkho …pe… rūpe suññatānupassanā yathābhūtaṁ ñāṇaṁ abhinivesato sammohā aññāṇā muccatīti—ñāṇavimokkho. Evaṁ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena. |
That is how it is possible that one liberation of knowledge is ten liberations of knowledge and that ten liberations of knowledge are one liberation of knowledge, according to object and function. |
Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanā yathābhūtaṁ ñāṇaṁ niccato sammohā aññāṇā muccatīti—ñāṇavimokkho …pe… jarāmaraṇe suññatānupassanā yathābhūtaṁ ñāṇaṁ abhinivesato sammohā aññāṇā muccatīti—ñāṇavimokkho. Evaṁ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena—ayaṁ ñāṇavimokkho. |
Correct knowledge as contemplation of impermanence in materiality is liberated from unknowing as confusion about its permanence, thus there is liberation of knowledge … Correct knowledge as contemplation of voidness in materiality is liberated from unknowing as confusion about misinterpreting it, thus it is liberation of knowledge … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … Correct knowledge as contemplation of impermanence in ageing-and-death … Correct knowledge as contemplation of voidness in ageing-and-death is liberated from unknowing as confusion about misinterpreting it, thus there is liberation of knowledge. |
| That is how it is possible that one liberation of knowledge is ten liberations of knowledge and that ten liberations of knowledge are one liberation of knowledge, according to object and function. | |
Katamo sītisiyāvimokkho? |
47. What is liberation described thus: [all that is experienced here] can become cool? |
Siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena siyāti. |
It is possible that one liberation described thus “It can become cool” is ten liberations described thus “It can become cool” and that ten liberations described thus “It can become cool” are one liberation described thus “It can become cool”. |
Kathañca siyā? |
It is possible: how is it possible? |
Aniccānupassanā anuttaraṁ sītibhāvañāṇaṁ niccato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Dukkhānupassanā anuttaraṁ sītibhāvañāṇaṁ sukhato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Anattānupassanā anuttaraṁ sītibhāvañāṇaṁ attato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Nibbidānupassanā anuttaraṁ sītibhāvañāṇaṁ nandiyā santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Virāgānupassanā anuttaraṁ sītibhāvañāṇaṁ rāgato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Nirodhānupassanā anuttaraṁ sītibhāvañāṇaṁ samudayato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Paṭinissaggānupassanā anuttaraṁ sītibhāvañāṇaṁ ādānato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Animittānupassanā anuttaraṁ sītibhāvañāṇaṁ nimittato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Appaṇihitānupassanā anuttaraṁ sītibhāvañāṇaṁ paṇidhiyā santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Suññatānupassanā anuttaraṁ sītibhāvañāṇaṁ abhinivesato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Evaṁ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena. |
The unsurpassed coolness of knowledge as contemplation of impermanence is liberated from burning, anguish and distress about permanence, thus there is liberation described thus “It can become cool”. The unsurpassed coolness of knowledge as contemplation of pain is liberated from burning, anguish and distress about pleasure, … The unsurpassed coolness of knowledge as contemplation of not self is liberated from burning, anguish and distress about self, … The unsurpassed coolness of knowledge as contemplation of dispassion is liberated from burning, anguish and distress about delighting, … The unsurpassed coolness of knowledge as contemplation of fading away is liberated from burning, anguish and distress about greed, … The unsurpassed coolness of knowledge as contemplation of cessation is liberated from burning, anguish and distress about origin, … The unsurpassed coolness of knowledge as contemplation of relinquishment is liberated from burning, anguish and distress about grasping, … The unsurpassed coolness of knowledge as contemplation of the signless is liberated from burning, anguish and distress about the sign, … The unsurpassed coolness of knowledge as contemplation of the desireless is liberated from burning, anguish and distress about desire, … The unsurpassed coolness of knowledge as contemplation of voidness is liberated from burning, anguish and distress about misinterpretation, thus there is liberation described thus “It can become cool”. |
Rūpe aniccānupassanā anuttaraṁ sītibhāvañāṇaṁ niccato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho …pe… rūpe suññatānupassanā anuttaraṁ sītibhāvañāṇaṁ abhinivesato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Evaṁ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena. |
That is how it is possible … according to object and function. |
Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanā anuttaraṁ sītibhāvañāṇaṁ niccato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho …pe… jarāmaraṇe suññatānupassanā anuttaraṁ sītibhāvañāṇaṁ abhinivesato santāpapariḷāhadarathā muccatīti—sītisiyāvimokkho. Evaṁ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena—ayaṁ sītisiyāvimokkho. |
The unsurpassed coolness of knowledge as contemplation of impermanence in materiality is liberated from burning, anguish and distress about its permanence, thus there is liberation described thus “it can become cool” … The unsurpassed coolness of knowledge as contemplation of voidness in materiality is liberated from burning, anguish and distress about misinterpreting it, … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … The unsurpassed coolness of knowledge as contemplation of ageing-and-death … The unsurpassed coolness of knowledge as contemplation of voidness in ageing-and-death is liberated from burning, anguish and distress about misinterpreting it, thus there is liberation described thus “it can become cool”. That is how it is possible … according to object and function. |
| This is liberation described thus: [all that is experienced here] can become cool. |
Katamo jhānavimokkho? |
48. What is jhana liberation? |
Nekkhammaṁ jhāyatīti jhānaṁ. Kāmacchandaṁ jhāpetīti—jhānaṁ. Jhāyanto muccatīti—jhānavimokkho. Jhāpento muccatīti—jhānavimokkho. Jhāyantīti— dhammā. Jhāpetīti—kilese. Jhāte ca jhāpe ca jānātīti—jhānavimokkho. |
Renunciation is ignited (jhāyati), thus it is jhana; it consumes (jhāpeti) zeal for sensual-desires, thus it is jhana; being ignited (jhāyanto), it is liberated, thus it is jhana liberation; consuming (jhāpento), it is liberated, thus it is jhana liberation; they are ignited (jhāyanti) [namely, good] ideas; they are consumed (jhāpenti) [namely,] defilements; he knows the ignited (jhāta) and the consumed (jhāpa), thus it is jhana liberation. |
Abyāpādo jhāyatīti—jhānaṁ. Byāpādaṁ jhāpetīti—jhānaṁ. Jhāyanto muccatīti— jhānavimokkho. Jhāpento muccatīti—jhānavimokkho. Jhāyantīti—dhammā. Jhāpetīti—kilese. Jhāte ca jhāpe ca jānātīti—jhānavimokkho. |
Non-ill-will is ignited, … it consumes ill-will, … |
Ālokasaññā jhāyatīti—jhānaṁ. Thinamiddhaṁ jhāpetīti—jhānaṁ …pe… |
Perception of light is ignited, … it consumes stiffness-and-torpor, … |
avikkhepo jhāyatīti— jhānaṁ. Uddhaccaṁ jhāpetīti—jhānaṁ. |
Non-distraction is ignited, … it consumes agitation, … |
Dhammavavatthānaṁ jhāyatīti—jhānaṁ. Vicikicchaṁ jhāpetīti—jhānaṁ. |
Investigation-of-ideas is ignited, … it consumes uncertainty, … |
Ñāṇaṁ jhāyatīti—jhānaṁ. Avijjaṁ jhāpetīti— jhānaṁ. |
Knowledge is ignited, … it consumes ignorance, … |
Pāmojjaṁ jhāyatīti—jhānaṁ. Aratiṁ jhāpetīti—jhānaṁ. |
Gladness is ignited, … it consumes boredom, … |
Paṭhamaṁ jhānaṁ jhāyatīti—jhānaṁ. Nīvaraṇe jhāpetīti—jhānaṁ …pe… |
The first jhana is ignited, … it consumes the hindrances, … |
… |
The second jhana is ignited, … it consumes applied thought and sustained thought, … |
… |
The third jhana is ignited, … it consumes happiness, … |
…. |
The fourth jhana is ignited, it consumes pleasure and pain, … |
… |
The attainment of the base consisting of boundless space … |
… |
The attainment of the base consisting of boundless consciousness … |
… |
The attainment of the base consisting of nothingness … |
… |
The attainment of the base consisting of neither perception nor non-perception … |
… |
The stream-entry path … |
… |
The once-return path … |
… |
The non-return path … |
arahattamaggo jhāyatīti— jhānaṁ. Sabbakilese jhāpetīti—jhānaṁ. Jhāyanto muccatīti—jhānavimokkho. Jhāpento muccatīti—jhānavimokkho. Jhāyantīti—dhammā. Jhāpetīti—kilese. Jhāte ca jhāpe ca jānātīti—jhānavimokkho |
The arahant path is ignited, thus there is jhana; it consumes all defilements, thus there is jhana; being ignited, it is liberated, thus there is jhana liberation; consuming, it is liberated, thus there is jhana liberation; they are ignited, namely [good] ideas; he consumes them, namely, defilements; he knows the ignited and the consumed, thus there is jhana liberation. |
—ayaṁ jhānavimokkho. |
This is jhana liberation. |
Katamo anupādā cittassa vimokkho? |
49. What is liberation of cognizance through not clinging? |
Siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena siyāti. |
It is possible that one liberation of cognizance through not clinging is ten liberations of cognizance through not clinging and that ten liberations of cognizance through not clinging are one liberation of cognizance through not clinging, according to object and function. |
Kathañca siyā? |
It is possible: how is it possible? |
Aniccānupassanañāṇaṁ niccato upādānā muccatīti—anupādācittassa vimokkho. Dukkhānupassanañāṇaṁ sukhato upādānā muccatīti—anupādācittassa vimokkho. Anattānupassanañāṇaṁ attato upādānā muccatīti—anupādācittassa vimokkho. Nibbidānupassanañāṇaṁ nandiyā upādānā muccatīti—anupādācittassa vimokkho. Virāgānupassanañāṇaṁ rāgato upādānā muccatīti—anupādācittassa vimokkho. Nirodhānupassanañāṇaṁ samudayato upādānā muccatīti—anupādācittassa vimokkho. Paṭinissaggānupassanañāṇaṁ ādānato upādānā muccatīti—anupādācittassa vimokkho. Animittānupassanañāṇaṁ nimittato upādānā muccatīti—anupādācittassa vimokkho. Appaṇihitānupassanañāṇaṁ paṇidhiyā upādānā muccatīti—anupādācittassa vimokkho. Suññatānupassanañāṇaṁ abhinivesato upādānā muccatīti—anupādācittassa vimokkho. |
Knowledge as contemplation of impermanence is liberated from clinging about permanence, thus there is liberation of cognizance through not clinging. Knowledge as contemplation of pain is liberated from clinging about pleasure, … Knowledge as contemplation of not self is liberated from clinging about self, … Knowledge as contemplation of dispassion is liberated from clinging about delight, … Knowledge of contemplation of fading away is liberated from clinging about greed, … Knowledge as contemplation of cessation is liberated from clinging about origin, … Knowledge as contemplation of relinquishment is liberated from clinging about grasping, … Knowledge as contemplation of the signless is liberated from clinging about the sign, … Knowledge as contemplation of the desireless is liberated from clinging about desire, … Knowledge as contemplation of voidness is liberated from clinging about misinterpretations, thus there is liberation of cognizance through not clinging. |
Evaṁ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena. |
That is how it is possible … according to object and function. |
Rūpe aniccānupassanañāṇaṁ niccato upādānā muccatīti—anupādācittassa vimokkho …pe… rūpe suññatānupassanañāṇaṁ abhinivesato upādānā muccatīti—anupādācittassa vimokkho. Evaṁ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena. |
Knowledge as contemplation of impermanence in materiality is liberated from clinging to it as permanent, thus there is liberation of cognizance through not clinging … Knowledge as contemplation of voidness in materiality is liberated from clinging as misinterpreting it … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … Knowledge as contemplation of ageing-and-death as impermanent … Knowledge as contemplation of ageing-and-death as voidness is liberated from clinging as misinterpretation of it, thus there is liberation of cognizance through not clinging. |
Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanañāṇaṁ niccato upādānā muccatīti—anupādācittassa vimokkho …pe… jarāmaraṇe suññatānupassanañāṇaṁ abhinivesato upādānā muccatīti—anupādācittassa vimokkho. Evaṁ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena. |
That is how it is possible … according to object and function. |
Aniccānupassanañāṇaṁ katihupādānehi muccati? |
50. From how many kinds of clinging is knowledge of contemplation of impermanence liberated? |
Dukkhānupassanañāṇaṁ katihupādānehi muccati? |
From how many kinds of clinging is knowledge as contemplation of pain liberated? |
Anattānupassanañāṇaṁ katihupādānehi muccati? |
From how many kinds of clinging is knowledge as contemplation of not self liberated? |
Nibbidānupassanañāṇaṁ …pe… |
From how many kinds of clinging is knowledge as contemplation of dispassion liberated? |
virāgānupassanañāṇaṁ … |
From how many kinds of clinging is knowledge as contemplation of fading away liberated? |
nirodhānupassanañāṇaṁ … |
From how many kinds of clinging is knowledge as contemplation of cessation liberated? |
paṭinissaggānupassanañāṇaṁ … |
From how many kinds of clinging is knowledge as contemplation of relinquishment liberated? |
animittānupassanañāṇaṁ … |
From how many kinds of clinging is knowledge as contemplation of the signless liberated? |
appaṇihitānupassanañāṇaṁ … |
From how many kinds of clinging is knowledge as contemplation of the desireless liberated? |
suññatānupassanañāṇaṁ katihupādānehi muccatīti? |
From how many kinds of clinging is knowledge as contemplation of voidness liberated? |
Aniccānupassanañāṇaṁ tīhupādānehi muccati. |
51. Knowledge as contemplation of impermanence is liberated from three kinds of clinging. |
Dukkhānupassanañāṇaṁ ekupādānā muccati. |
Knowledge as contemplation of pain is liberated from one kind of clinging. |
Anattānupassanañāṇaṁ tīhupādānehi muccati. |
Knowledge as contemplation of not self is liberated from three kinds of clinging. |
Nibbidānupassanañāṇaṁ ekupādānā muccati. |
Knowledge as contemplation of dispassion is liberated from one kind of clinging. |
Virāgānupassanañāṇaṁ ekupādānā muccati. |
Knowledge as contemplation of fading away is liberated from one kind of clinging. |
Nirodhānupassanañāṇaṁ catūhupādānehi muccati. |
Knowledge as contemplation of cessation is liberated from four kinds of clinging. |
Paṭinissaggānupassanañāṇaṁ catūhupādānehi muccati. |
Knowledge as contemplation of relinquishment is liberated from four kinds of clinging. |
Animittānupassanañāṇaṁ tīhupādānehi muccati. |
Knowledge as contemplation of the signless is liberated from three kinds of clinging. |
Appaṇihitānupassanañāṇaṁ ekupādānā muccati. |
Knowledge as contemplation of the desireless is liberated from one kind of clinging. |
Suññatānupassanañāṇaṁ tīhupādānehi muccati. |
Knowledge as contemplation of voidness is liberated from three kinds of clinging. |
Aniccānupassanañāṇaṁ katamehi tīhupādānehi muccati? |
52. What three kinds of clinging is knowledge as contemplation of impermanence liberated from? |
Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā—aniccānupassanañāṇaṁ imehi tīhupādānehi muccati. |
From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge as contemplation of impermanence is liberated from these three kinds of clinging. |
Dukkhānupassanañāṇaṁ katamā ekupādānā muccati? |
What one kind of clinging is knowledge as contemplation of pain liberated from? |
Kāmupādānā—dukkhānupassanañāṇaṁ idaṁ ekupādānā muccati. |
From sensual-desire clinging. Knowledge … |
Anattānupassanañāṇaṁ katamehi tīhupādānehi muccati? |
What three kinds of clinging is knowledge as contemplation of not self liberated from? |
Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā—anattānupassanañāṇaṁ imehi tīhupādānehi muccati. |
From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge … |
Nibbidānupassanañāṇaṁ katamā ekupādānā muccati? |
What one kind of clinging is knowledge as contemplation of dispassion liberated from? |
Kāmupādānā—nibbidānupassanañāṇaṁ idaṁ ekupādānā muccati. |
From sensual-desire clinging. Knowledge … |
Virāgānupassanañāṇaṁ katamā ekupādānā muccati? |
What one kind of clinging is knowledge as contemplation of fading away liberated from? |
Kāmupādānā—virāgānupassanañāṇaṁ idaṁ ekupādānā muccati. |
From sensual-desire clinging. Knowledge … |
Nirodhānupassanañāṇaṁ katamehi catūhupādānehi muccati? |
What four kinds of clinging is knowledge as contemplation of cessation liberated from? |
Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā—nirodhānupassanañāṇaṁ imehi catūhupādānehi muccati. |
From sensual-desire clinging, wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge … |
Paṭinissaggānupassanañāṇaṁ katamehi catūhupādānehi muccati? |
What four kinds of clinging is knowledge as contemplation of relinquishment liberated from? |
Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā—paṭinissaggānupassanañāṇaṁ imehi catūhupādānehi muccati. |
From sensual-desire clinging, wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge … |
Animittānupassanañāṇaṁ katamehi tīhupādānehi muccati? |
What three kinds of clinging is knowledge as contemplation of the signless liberated from? |
Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā—animittānupassanañāṇaṁ imehi tīhupādānehi muccati. |
From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge … |
Appaṇihitānupassanañāṇaṁ katamā ekupādānā muccati? |
What one kind of clinging is knowledge as contemplation of the desireless liberated from? |
Kāmupādānā—appaṇihitānupassanañāṇaṁ idaṁ ekupādānā muccati. |
From sensual-desire clinging. Knowledge … |
Suññatānupassanañāṇaṁ katamehi tīhupādānehi muccati? |
What three kinds of clinging is knowledge as contemplation of voidness liberated from? |
Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā—suññatānupassanañāṇaṁ imehi tīhupādānehi muccati. |
From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge as contemplation of voidness is liberated from these three kinds of clinging. |
Yañca aniccānupassanañāṇaṁ, yañca anattānupassanañāṇaṁ, yañca animittānupassanañāṇaṁ, yañca suññatānupassanañāṇaṁ—imāni cattāri ñāṇāni tīhupādānehi muccanti—diṭṭhupādānā, sīlabbatupādānā, attavādupādānā. |
53. Knowledge as contemplation of impermanence, and knowledge as contemplation of not self, and knowledge as contemplation of the signless, and knowledge as contemplation of voidness, these four kinds of knowledge are liberated from three kinds of clinging, namely, from wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. |
Yañca dukkhānupassanañāṇaṁ, yaṁ ca nibbidānupassanañāṇaṁ, yañca virāgānupassanañāṇaṁ, yañca appaṇihitānupassanañāṇaṁ—imāni cattāri ñāṇāni ekupādānā muccanti—kāmupādānā. |
Knowledge as contemplation of pain, and knowledge as contemplation of dispassion, and knowledge as contemplation of fading away, and knowledge as contemplation of the desireless, these four kinds of knowledge are liberated from one kind of clinging, namely from sensual-desire clinging. |
Yañca nirodhānupassanañāṇaṁ, yañca paṭinissaggānupassanañāṇaṁ—imāni dve ñāṇāni catūhupādānehi muccanti—kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā— |
Knowledge as contemplation of cessation, and knowledge as contemplation of relinquishment, these two kinds of knowledge are liberated from four kinds of clinging, namely, from sensual-desire clinging, wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. |
ayaṁ anupādācittassa vimokkho. |
This is liberation of cognizance through not clinging. |
Vimokkhakathāya paṭhamabhāṇavāro. |
End of first recital section. |
Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṁvattanti. |
54. Now these three gateways to liberation lead to the outlet from the world, [that is to say:] |
Sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya animittāya ca dhātuyā cittasampakkhandanatāya, |
(i) to the seeing of all formations as limited and circumscribed and to the entering of cognizance into the signless principle, |
sabbasaṅkhāresu manosamuttejanatāya appaṇihitāya ca dhātuyā cittasampakkhandanatāya, |
(ii) to the bestirring of the mind with respect to all formations and to the entering of cognizance into the desireless principle, |
sabbadhamme parato samanupassanatāya suññatāya ca dhātuyā cittasampakkhandanatāya— |
(iii) to the seeing of all ideas as alien and to the entering of cognizance into the voidness principle. |
imāni tīṇi vimokkhamukhāni lokaniyyānāya saṁvattanti. |
These three gateways to liberation lead to the outlet from the world. |
Aniccato manasikaroto kathaṁ saṅkhārā upaṭṭhanti? |
55. When he gives attention to formations as impermanent, how do they appear to him? |
Dukkhato manasikaroto kathaṁ saṅkhārā upaṭṭhanti? |
When he gives attention to formations as painful, how do they appear to him? |
Anattato manasikaroto kathaṁ saṅkhārā upaṭṭhanti? |
When he gives attention to formations as not self, how do they appear to him? |
Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti, |
When he gives attention to formations as impermanent, they appear to him as exhaustion. |
dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti, |
When he gives attention to formations as painful, they appear as terror. |
anattato manasikaroto suññato saṅkhārā upaṭṭhanti. |
When he gives attention to formations as not self, they appear as voidness. |
Aniccato manasikaroto kiṁ bahulaṁ cittaṁ hoti? |
56. When he gives attention as impermanent, what is his cognizance great in? |
Dukkhato manasikaroto kiṁ bahulaṁ cittaṁ hoti? |
When he gives attention as painful, what is his cognizance great in? |
Anattato manasikaroto kiṁ bahulaṁ cittaṁ hoti? |
When he gives attention as not self, what is his cognizance great in? |
Aniccato manasikaroto adhimokkhabahulaṁ cittaṁ hoti. |
When he gives attention as impermanent, his cognizance has great resolution. |
Dukkhato manasikaroto passaddhibahulaṁ cittaṁ hoti. |
When he gives attention as painful, his cognizance has great tranquillity. |
Anattato manasikaroto vedabahulaṁ cittaṁ hoti. |
When he gives attention as not self, his cognizance has great wisdom. |
Aniccato manasikaronto adhimokkhabahulo katamindriyaṁ paṭilabhati? |
57. When one who has great resolution gives attention as impermanent, what faculty does he acquire? |
Dukkhato manasikaronto passaddhibahulo katamindriyaṁ paṭilabhati? |
When one who has great tranquillity gives attention as painful, what faculty does he acquire? |
Anattato manasikaronto vedabahulo katamindriyaṁ paṭilabhati? |
When one who has great wisdom gives attention as not self, what faculty does he acquire? |
Aniccato manasikaronto adhimokkhabahulo saddhindriyaṁ paṭilabhati. |
When one who has great resolution gives attention as impermanent, he acquires the faith faculty. |
Dukkhato manasikaronto passaddhibahulo samādhindriyaṁ paṭilabhati. |
When one who has great tranquillity gives attention as painful, he acquires the concentration faculty. |
Anattato manasikaronto vedabahulo paññindriyaṁ paṭilabhati. |
When one who has great wisdom gives attention as not self, he acquires the understanding faculty. |
Aniccato manasikaroto adhimokkhabahulassa katamindriyaṁ ādhipateyyaṁ hoti, |
58. (1) When one who has great resolution gives attention as impermanent, what faculty is dominant in him? |
bhāvanāya katindriyāni tadanvayā honti, |
(2) In development how many faculties follow upon it, |
sahajātapaccayā honti, aññamaññapaccayā honti, |
are conascent conditions, are mutuality conditions, |
nissayapaccayā honti, |
are support conditions, |
sampayuttapaccayā honti, ekarasā honti, |
are association conditions, have a single function (taste)? |
kenaṭṭhena bhāvanā, |
(3) In what sense is development? |
ko bhāveti? |
(4) Who develops? |
Dukkhato manasikaroto passaddhibahulassa katamindriyaṁ ādhipateyyaṁ hoti, |
(5) When one who has great tranquillity gives attention as painful, what faculty is dominant in him? |
bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, |
(6) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? |
kenaṭṭhena bhāvanā, |
(7) In what sense is development? |
ko bhāveti? |
(8) Who develops? |
Anattato manasikaroto vedabahulassa katamindriyaṁ ādhipateyyaṁ hoti, |
(9) When one who has great wisdom gives attention as not self, what faculty is dominant in him? |
bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, |
(10) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? |
kenaṭṭhena bhāvanā, |
(11) In what sense is development? |
ko bhāveti? |
(12) Who develops? |
Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṁ ādhipateyyaṁ hoti. |
(1) When one who has great resolution gives attention as impermanent, the faith faculty is dominant in him. |
Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. |
(2) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). |
Ekarasaṭṭhena bhāvanā. |
(3) Development is in the sense of single function (taste). |
Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. |
(4) He develops who has entered upon the right way: there is no development of faculties in one who has entered upon the wrong way. |
Dukkhato manasikaroto passaddhibahulassa samādhindriyaṁ ādhipateyyaṁ hoti. |
(5) When one who has great tranquillity gives attention as painful, the concentration faculty is dominant in him. |
Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. |
(6) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). |
Ekarasaṭṭhena bhāvanā. |
(7) Development is in the sense of single function (taste). |
Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. |
(8) He develops who has entered upon the right way: there is no development of faculties in one who has entered upon the wrong way. |
Anattato manasikaroto vedabahulassa paññindriyaṁ ādhipateyyaṁ hoti. |
(9) When one who has great wisdom gives attention as not self, the understanding faculty is dominant in him. |
Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. |
(10) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). |
Ekarasaṭṭhena bhāvanā. |
(11) Development is in the sense of single function (taste). |
Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. |
(12) He develops who has entered upon the right way: there is no development of faculties in one who has entered upon the wrong way. |
Aniccato manasikaroto adhimokkhabahulassa katamindriyaṁ ādhipateyyaṁ hoti? |
59. (1) When one who has great resolution gives attention as impermanent, what faculty is dominant in him? |
Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? |
(2) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? |
Paṭivedhakāle katamindriyaṁ ādhipateyyaṁ hoti? |
(3) At the time of penetration what faculty is dominant? |
Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? |
(4) In penetration how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? |
Kenaṭṭhena bhāvanā? |
(5) In what sense development? |
Kenaṭṭhena paṭivedho? |
(6) In what sense penetration? |
Dukkhato manasikaroto passaddhibahulassa katamindriyaṁ ādhipateyyaṁ hoti? |
(7) When one who has great tranquillity gives attention as painful, what faculty is dominant in him? |
Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? |
(8) In development … |
Paṭivedhakāle katamindriyaṁ ādhipateyyaṁ hoti? |
|
Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? |
|
Kenaṭṭhena bhāvanā? |
|
Kenaṭṭhena paṭivedho? |
(12) In what sense penetration? |
Anattato manasikaroto vedabahulassa katamindriyaṁ ādhipateyyaṁ hoti? |
(13) When one who has great wisdom gives attention as not self, what faculty is dominant in him? |
Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? |
(14) In development … |
Paṭivedhakāle katamindriyaṁ ādhipateyyaṁ hoti? |
|
Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? |
|
Kenaṭṭhena bhāvanā? |
|
Kenaṭṭhena paṭivedho? |
(15) In what sense penetration? |
Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṁ ādhipateyyaṁ hoti. |
(1) When one who has great resolution gives attention as impermanent, the faith faculty is dominant in him. |
Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
(2) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). |
Paṭivedhakāle paññindriyaṁ ādhipateyyaṁ hoti. |
(3) At the time of penetration the understanding faculty is dominant in him. |
Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. |
(4) In penetration four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). |
Ekarasaṭṭhena bhāvanā. |
(5) Development is in the sense of single function (taste). |
Dassanaṭṭhena paṭivedho. Evaṁ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. |
(6) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates. |
Dukkhato manasikaroto passaddhibahulassa samādhindriyaṁ ādhipateyyaṁ hoti. |
(7) When one who has great tranquillity gives attention as painful, the concentration faculty is dominant in him. |
Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
(8) In development … have a single function (taste). |
Paṭivedhakāle paññindriyaṁ ādhipateyyaṁ hoti. |
(9) At the time of penetration the understanding faculty is dominant in him. |
Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. |
(10) In penetration … |
Dassanaṭṭhena paṭivedho. Evaṁ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. |
(12) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates. |
Anattato manasikaroto vedabahulassa paññindriyaṁ ādhipateyyaṁ hoti. |
(13) When one who has great wisdom gives attention as not self, the understanding faculty is dominant in him. |
Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
(14) In development … have a single function (taste). |
Paṭivedhakālepi paññindriyaṁ ādhipateyyaṁ hoti. |
(15) At the time of penetration the understanding faculty is dominant in him. |
Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. |
(16) In penetration … |
Dassanaṭṭhena paṭivedho. Evaṁ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. |
(18) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates. |
Aniccato manasikaroto katamindriyaṁ adhimattaṁ hoti? |
60. (1) When he gives attention as impermanent, what faculty is outstanding in him? |
Katamindriyassa adhimattattā saddhāvimutto hoti? |
With what faculty outstanding is he One Liberated by Faith? |
Dukkhato manasikaroto katamindriyaṁ adhimattaṁ hoti? |
(2) When he gives attention as painful, what faculty is outstanding in him? |
Katamindriyassa adhimattattā kāyasakkhī hoti? |
With what faculty outstanding is he a Body Witness? |
Anattato manasikaroto katamindriyaṁ adhimattaṁ hoti? |
(3) When he gives attention as not self, what faculty is outstanding in him? |
Katamindriyassa adhimattattā diṭṭhippatto hoti? |
With what faculty outstanding is he One Attained to Vision? |
Aniccato manasikaroto saddhindriyaṁ adhimattaṁ hoti. |
(1) When he gives attention as impermanent, the faith faculty is outstanding in him. |
Saddhindriyassa adhimattattā saddhāvimutto hoti. |
With the faith faculty outstanding he is One Liberated by Faith. |
Dukkhato manasikaroto samādhindriyaṁ adhimattaṁ hoti. |
(2) When he gives attention as painful, the concentration faculty is outstanding in him. |
Samādhindriyassa adhimattattā kāyasakkhī hoti. |
With the concentration faculty outstanding he is a Body Witness. |
Anattato manasikaroto paññindriyaṁ adhimattaṁ hoti. |
(3) When he gives attention as not self, the understanding faculty is outstanding in him. |
Paññindriyassa adhimattattā diṭṭhippatto hoti. |
With the understanding faculty outstanding he is One Attained to Vision. |
Saddahanto vimuttoti—saddhāvimutto. |
61. [At the moment of the fruition of the first path] he has been liberated by having faith (saddahanto vimutto), thus he is One Liberated by Faith (saddhāvimutto); |
Phuṭṭhattā sacchikatoti—kāyasakkhī. |
he has realized [nibbana] by touching (contacting), thus he is a Body Witness; |
Diṭṭhattā pattoti—diṭṭhippatto. |
he has attained [nibbana] by vision, thus he is One Attained to Vision. |
Saddahanto vimuccatīti—saddhāvimutto. |
[At the moments of the three remaining paths] he is liberated by having faith (saddahanto vimuccati), thus he is One Liberated by Faith; |
Jhānaphassaṁ paṭhamaṁ phusati, pacchā nirodhaṁ nibbānaṁ sacchikarotīti—kāyasakkhī. |
he first touches the touch (contact) of jhana and afterwards realizes cessation, nibbana, thus he is a Body Witness; |
“Dukkhā saṅkhārā, sukho nirodho”ti ñātaṁ hoti diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāyāti—diṭṭhippatto. |
it is known, seen, recognized, realized, and sounded (experienced), with understanding that formations are painful and cessation is pleasant, thus he is One Attained to Vision. |
Yo cāyaṁ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena siyāti. |
62. There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. It is possible that these three persons are Liberated by Faith and Body Witnesses and Attained to Vision, according to object and function. |
Kathañca siyā? |
It is possible: how is it possible? |
Aniccato manasikaroto saddhindriyaṁ adhimattaṁ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto saddhindriyaṁ adhimattaṁ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Anattato manasikaroto saddhindriyaṁ adhimattaṁ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Evaṁ ime tayo puggalā saddhindriyassa vasena saddhāvimuttā. |
(1) When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. When he gives attention as painful, the faith faculty is [still] outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. When he gives attention as not self, the faith faculty is [still] outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. That is how these three persons are Liberated by Faith through the influence of the faith faculty. |
Dukkhato manasikaroto samādhindriyaṁ adhimattaṁ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto samādhindriyaṁ adhimattaṁ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Aniccato manasikaroto samādhindriyaṁ adhimattaṁ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Evaṁ ime tayo puggalā samādhindriyassa vasena kāyasakkhī. |
(2) When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding he is a Body Witness. When he gives attention as not self, the concentration faculty is [still] outstanding in him; with the concentration faculty outstanding he is a Body Witness. When he gives attention as impermanent, the concentration faculty is [still] outstanding in him; with the concentration faculty outstanding he is a Body Witness. That is how these three persons are Body Witnesses through the influence of the concentration faculty. |
Anattato manasikaroto paññindriyaṁ adhimattaṁ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Aniccato manasikaroto paññindriyaṁ adhimattaṁ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Dukkhato manasikaroto paññindriyaṁ adhimattaṁ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Evaṁ ime tayo puggalā paññindriyassa vasena diṭṭhippattā. |
(3) When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding he is One Attained to Vision. When he gives attention as impermanent, the understanding faculty is [still] outstanding in him; with the understanding faculty outstanding he is One Attained to Vision. When he gives attention as painful, the understanding faculty is [still] outstanding in him; with the understanding faculty outstanding he is One Attained to Vision. That is how these three persons are Attained to Vision through the influence of the understanding faculty. |
Yo cāyaṁ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṁ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. |
There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. It is possible that these three persons are Liberated by Faith and Body Witnesses and Attained to Vision, according to object and function. |
Yo cāyaṁ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā …pe… aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto. |
There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. It is possible that of these three persons the One Liberated by Faith is one, the Body Witness another, and the One Attained to Vision another. |
Siyāti. Kathañca siyā? |
It is possible: how is it possible? |
Aniccato manasikaroto saddhindriyaṁ adhimattaṁ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṁ adhimattaṁ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṁ adhimattaṁ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. |
(1) When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. (2) When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding he is a Body Witness. (3) When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding he is One Attained to Vision. |
Yo cāyaṁ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṁ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto. |
There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. That is how it is possible that of these three persons the One Liberated by Faith is one, the Body Witness is another, and the One Attained to Vision another. |
Aniccato manasikaroto saddhindriyaṁ adhimattaṁ hoti, saddhindriyassa adhimattattā sotāpattimaggaṁ paṭilabhati; tena vuccati—“saddhānusārī”. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena catunnaṁ indriyānaṁ bhāvanā hoti. Ye hi keci saddhindriyassa vasena sotāpattimaggaṁ paṭilabhanti, sabbe te saddhānusārino. |
63. (1) When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the stream-entry path; hence he is called a Faith Devotee. Four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions. Through the influence of the faith faculty there is development of the [other] four faculties. All those who acquire the stream-entry path through the influence of the faith faculty are Faith Devotees. |
Aniccato manasikaroto saddhindriyaṁ adhimattaṁ hoti, saddhindriyassa adhimattattā sotāpattiphalaṁ sacchikataṁ hoti; tena vuccati—“saddhāvimutto”. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci saddhindriyassa vasena sotāpattiphalaṁ sacchikatā, sabbe te saddhāvimuttā. |
When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the fruition of stream entry; hence he is called One Liberated by Faith. Four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions. Through the influence of the faith faculty the [other] four faculties have been developed, well developed. All those who have realized the fruition of stream entry through the influence of the faith faculty are Liberated by Faith. |
Aniccato manasikaroto saddhindriyaṁ adhimattaṁ hoti, saddhindriyassa adhimattattā sakadāgāmimaggaṁ paṭilabhati …pe… |
When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the once-return path … |
sakadāgāmiphalaṁ sacchikataṁ hoti …pe… |
… the fruition of once-return is realized … |
anāgāmimaggaṁ paṭilabhati … |
… he acquires the non-return path … |
anāgāmiphalaṁ sacchikataṁ hoti …pe… |
… the fruition of non-return is realized … |
arahattamaggaṁ paṭilabhati … |
… the arahant path … are Faith Devotees. |
arahattaṁ sacchikataṁ hoti; tena vuccati—“saddhāvimutto”. Cattārindriyāni tadanvayā honti …pe… sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci saddhindriyassa vasena arahattaṁ sacchikatā, sabbe te saddhāvimuttā. |
When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the fruition of arahantship; hence he is called One Liberated by Faith … All those who have realized arahantship through the influence of the faith faculty are Liberated by Faith. |
Dukkhato manasikaroto samādhindriyaṁ adhimattaṁ hoti, samādhindriyassa adhimattattā sotāpattimaggaṁ paṭilabhati; tena vuccati—“kāyasakkhī”. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Samādhindriyassa vasena catunnaṁ indriyānaṁ bhāvanā hoti. Ye hi keci samādhindriyassa vasena sotāpattimaggaṁ paṭilabhanti, sabbe te kāyasakkhī. |
(2) When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding he acquires the stream-entry path; hence he is called a Body Witness. Four faculties follow … Through the influence of the concentration faculty there is development of the [other] four faculties. All those who acquire the stream-entry path through the influence of the concentration faculty are Body Witnesses. |
Dukkhato manasikaroto samādhindriyaṁ adhimattaṁ hoti, samādhindriyassa adhimattattā sotāpattiphalaṁ sacchikataṁ hoti …pe… |
When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding the fruition of stream entry is realized; hence he is called a Body Witness. Four faculties follow, … Through the influence of the concentration faculty the [other] four faculties have been developed, well developed. All those by whom the fruition of stream-entry is realized through the influence of the concentration faculty are Body Witnesses. |
sakadāgāmimaggaṁ paṭilabhati …pe… |
… he acquires the once-return path … |
sakadāgāmiphalaṁ sacchikataṁ hoti …pe… |
… the fruition of once-return is realized … |
anāgāmimaggaṁ paṭilabhati …pe… |
… he acquires the non-return path … |
anāgāmiphalaṁ sacchikataṁ hoti …pe… |
… the fruition of non-return is realized … |
arahattamaggaṁ paṭilabhati …pe… arahattaṁ sacchikataṁ hoti; tena vuccati—“kāyasakkhī”. |
… he acquires the arahant path … are Body Witnesses. |
Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Samādhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Ye hi keci samādhindriyassa vasena arahattaṁ sacchikatā, sabbe te kāyasakkhī. |
When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding the fruition of arahantship is realized; hence he is called a Body Witness … All those who have realized arahantship through the influence of the concentration faculty are Body Witnesses. |
Anattato manasikaroto paññindriyaṁ adhimattaṁ hoti, paññindriyassa adhimattattā sotāpattimaggaṁ paṭilabhati; tena vuccati—“dhammānusārī”. Cattārindriyāni tadanvayā honti …pe… sampayuttapaccayā honti. Paññindriyassa vasena catunnaṁ indriyānaṁ bhāvanā hoti. Ye hi keci paññindriyassa vasena sotāpattimaggaṁ paṭilabhanti, sabbe te dhammānusārino. |
(3) When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding he acquires the stream-entry path; hence he is called a Dhamma Devotee. Four faculties follow … Through the influence of the understanding faculty there is development of the [other] four faculties. All those who acquire the stream-entry path through the influence of the understanding faculty are Dhamma Devotees. |
Anattato manasikaroto paññindriyaṁ adhimattaṁ hoti, paññindriyassa adhimattattā sotāpattiphalaṁ sacchikataṁ hoti; tena vuccati—“diṭṭhippatto”. Cattārindriyāni tadanvayā honti …pe… sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Ye hi keci paññindriyassa vasena sotāpattiphalaṁ sacchikatā, sabbe te diṭṭhippattā. |
When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding the fruition of stream entry is realized; hence he is called One Attained to Vision. Four faculties follow … Through the influence of the understanding faculty the [other] four faculties have been developed, well developed. All those who have realized the fruition of stream-entry through the influence of the understanding faculty are Attained to Vision. |
Anattato manasikaroto paññindriyaṁ adhimattaṁ hoti, paññindriyassa adhimattattā sakadāgāmimaggaṁ paṭilabhati …pe… |
… he acquires the once-return path … |
sakadāgāmiphalaṁ sacchikataṁ hoti …pe… |
… the fruition of once-return is realized … |
anāgāmimaggaṁ paṭilabhati … |
… he acquires the non-return path … |
anāgāmiphalaṁ sacchikataṁ hoti … |
… the fruition of non-return is realized … |
arahattamaggaṁ paṭilabhati …pe… |
… he acquires the arahant path … are Dhamma Devotees. |
arahattaṁ sacchikataṁ hoti; tena vuccati—“diṭṭhippatto”. |
When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding the fruition of arahantship is realized; hence he is called One Attained to Vision. |
Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Ye hi keci paññindriyassa vasena arahattaṁ sacchikatā, sabbe te diṭṭhippattā. |
Four faculties follow upon it, are conascence conditions, are mutuality conditions, are support conditions, are association conditions. Through the influence of the understanding faculty the [other] four faculties have been developed, well developed. All those who have realized arahantship through the influence of the understanding faculty are Attained to Vision. |
Ye hi keci nekkhammaṁ bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā. |
64. All those who have developed, are developing, will develop, have arrived at, are arriving at, will arrive at, have reached, are reaching, will reach, have acquired, are acquiring, will acquire, have penetrated, are penetrating, will penetrate, have realized, are realizing, will realize, have sounded, are sounding, will sound, have mastered, are mastering, will master, have reached perfection in, are reaching perfection in, will reach perfection in, have reached assurance in, are reaching assurance in, will reach assurance in, renunciation, are Liberated by Faith through the influence of the faith faculty, Body Witnesses through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty. |
Ye hi keci abyāpādaṁ …pe… ālokasaññaṁ … avikkhepaṁ … dhammavavatthānaṁ … ñāṇaṁ … pāmojjaṁ … |
All those … non-ill-will … [and so on with each of the opposites to the rest of the seven hindrances] … |
paṭhamaṁ jhānaṁ … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ … ākāsānañcāyatanasamāpattiṁ … viññāṇañcāyatanasamāpattiṁ … ākiñcaññāyatanasamāpattiṁ … nevasaññānāsaññāyatanasamāpattiṁ … |
All those … the first jhana … [and so on with each of the rest of the four jhanas and the four immaterial attainments] … |
aniccānupassanaṁ … dukkhānupassanaṁ … anattānupassanaṁ … nibbidānupassanaṁ … virāgānupassanaṁ … nirodhānupassanaṁ … paṭinissaggānupassanaṁ … khayānupassanaṁ … vayānupassanaṁ … vipariṇāmānupassanaṁ … animittānupassanaṁ … appaṇihitānupassanaṁ … suññatānupassanaṁ … adhipaññādhammavipassanaṁ … yathābhūtañāṇadassanaṁ … ādīnavānupassanaṁ … paṭisaṅkhānupassanaṁ … vivaṭṭanānupassanaṁ … |
All those … contemplation of impermanence … [and so on with each of the rest of the 18 Principal Insights] … |
sotāpattimaggaṁ … sakadāgāmimaggaṁ … anāgāmimaggaṁ … arahattamaggaṁ …. |
All those … the stream-entry path … [and so on with each of the rest of the 4 paths] … |
Ye hi keci cattāro satipaṭṭhāne … |
All those … the four foundations of mindfulness … |
cattāro sammappadhāne … |
All those … the four right endeavours … |
cattāro iddhipāde … |
All those … the four bases for success … |
pañcindriyāni … |
All those … the five faculties [of faith, etc.,] … |
pañca balāni … |
All those … the five powers … |
satta bojjhaṅge … |
All those … the seven enlightenment factors … |
ariyaṁ aṭṭhaṅgikaṁ maggaṁ … |
All those … the noble eightfold path … |
ye hi keci aṭṭha vimokkhe bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā. |
All those who have developed, are developing, will develop, have arrived at, are arriving at, will arrive at, have reached, are reaching, will reach, have acquired, are acquiring, will acquire, have penetrated, are penetrating, will penetrate, have realized, are realizing, will realize, have sounded, are sounding, will sound, have mastered, are mastering, will master, have reached perfection in, are reaching perfection in, will reach perfection in, have reached assurance in, are reaching assurance in, will reach assurance in, the eight liberations, are Liberated by Faith through the influence of the faith faculty, Body Witnesses through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty. |
Ye hi keci catasso paṭisambhidā pattā vā pāpuṇanti vā pāpuṇissanti vā …pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā. |
All those who have reached, are reaching, will reach, … will reach assurance in, the four discriminations, are Liberated … |
Ye hi keci tisso vijjā paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā …pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā. |
All those who have penetrated, are penetrating, will penetrate, … will reach assurance in, the three recognitions, are Liberated … |
Ye hi keci tisso sikkhā sikkhitā vā sikkhanti vā sikkhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā. |
All those who have trained in, are training in, will train in, have sounded, are sounding, will sound, have mastered, are mastering, will master, have reached perfection in, are reaching perfection in, will reach perfection in, have reached assurance in, are reaching assurance in, will reach assurance in, the three trainings, are Liberated … |
Ye hi keci dukkhaṁ parijānanti samudayaṁ pajahanti nirodhaṁ sacchikaronti maggaṁ bhāventi, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā. |
All those who fully understand suffering, who abandon origin, who realize cessation, who develop the path, are Liberated by Faith through the influence of the faith faculty, Body Witnesses through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty. |
Katihākārehi saccappaṭivedho hoti? |
65. In how many aspects is there penetration of the actualities? |
Katihākārehi saccāni paṭivijjhati? |
In how many aspects does he penetrate the actualities? |
Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. |
There is penetration of the actualities in four aspects. He penetrates the actualities in four aspects. |
Dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhati, samudayasaccaṁ pahānappaṭivedhaṁ paṭivijjhati, nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhati, maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. |
He penetrates the actuality of suffering with the penetration of full-understanding, he penetrates the actuality of origin with the penetration of abandoning, he penetrates the actuality of cessation with the penetration of realizing, he penetrates the actuality of the path with the penetration of developing. There is penetration of the actualities in these four aspects. |
Imehi catūhākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto. |
One who penetrates the actualities in these four aspects is Liberated by Faith through the influence of the faith faculty, a Body Witness through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty. |
Katihākārehi saccappaṭivedho hoti? |
66. In how many aspects is there penetration of the actualities? |
Katihākārehi saccāni paṭivijjhati? |
In how many aspects does he penetrate the actualities? |
Navahākārehi saccappaṭivedho hoti, |
There is penetration of the actualities in nine aspects. |
navahākārehi saccāni paṭivijjhati. |
He penetrates the actualities in nine aspects. |
Dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhati, samudayasaccaṁ pahānappaṭivedhaṁ paṭivijjhati, nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhati, maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhati. Abhiññāpaṭivedho ca sabbadhammānaṁ, pariññāpaṭivedho ca sabbasaṅkhārānaṁ, pahānappaṭivedho ca sabbākusalānaṁ, bhāvanāpaṭivedho ca catunnaṁ maggānaṁ, sacchikiriyāpaṭivedho ca nirodhassa. |
He penetrates the actuality of suffering with the penetration of full-understanding, he penetrates the actuality of origin with the penetration of abandoning, he penetrates the actuality of cessation with the penetration of realizing, he penetrates the actuality of the path with the penetration of developing. There is also penetration of all ideas by direct-knowledge, and penetration of all formations by full-understanding, and penetration of all unprofitable ideas by abandoning, and penetration of the four paths by developing, and penetration of cessation by realizing. |
Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto. |
One who penetrates the actualities in these nine aspects is Liberated by Faith through the influence of the faith faculty, a Body Witness through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty. |
Dutiyabhāṇavāro. |
End of second recital section. |
Aniccato manasikaroto kathaṁ saṅkhārā upaṭṭhanti? |
67. When he gives attention to formations as impermanent, how do they appear to him? |
Dukkhato manasikaroto kathaṁ saṅkhārā upaṭṭhanti? |
When he gives attention to formations as painful, how do they appear to him? |
Anattato manasikaroto kathaṁ saṅkhārā upaṭṭhanti? |
When he gives attention to formations as not self, how do they appear to him? |
Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhanti. |
When he gives attention to formations as impermanent, they appear to him as exhaustion, when he gives attention to formations as painful, they appear to him as terror. When he gives attention to formations as not self, they appear to him as voidness. |
Aniccato manasikaroto kiṁ bahulaṁ cittaṁ hoti? |
68. When he gives attention as impermanent, what is his cognizance great in? |
Dukkhato manasikaroto kiṁ bahulaṁ cittaṁ hoti? |
When he gives attention as painful, what is his cognizance great in? |
Anattato manasikaroto kiṁ bahulaṁ cittaṁ hoti? |
When he gives attention as not self, what is his cognizance great in? |
Aniccato manasikaroto adhimokkhabahulaṁ cittaṁ hoti. Dukkhato manasikaroto passaddhibahulaṁ cittaṁ hoti. Anattato manasikaroto vedabahulaṁ cittaṁ hoti. |
When he gives attention as impermanent, his cognizance has great resolution. When he gives attention as painful, his cognizance has great tranquillity. When he gives attention as not self, his cognizance has great wisdom. |
Aniccato manasikaronto adhimokkhabahulo katamaṁ vimokkhaṁ paṭilabhati? |
69. When one who has great resolution gives attention as impermanent, what liberation does he acquire? |
Dukkhato manasikaronto passaddhibahulo katamaṁ vimokkhaṁ paṭilabhati? |
When one who has great tranquillity gives attention as painful, what liberation does he acquire? |
Anattato manasikaronto vedabahulo katamaṁ vimokkhaṁ paṭilabhati? |
When one who has great resolution gives attention as not self, what liberation does he acquire? |
Aniccato manasikaronto adhimokkhabahulo animittaṁ vimokkhaṁ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṁ vimokkhaṁ paṭilabhati. Anattato manasikaronto vedabahulo suññataṁ vimokkhaṁ paṭilabhati. |
When one who has great resolution gives attention as impermanent, he acquires the signless liberation. When one who has great tranquillity gives attention as painful, he acquires the desireless liberation. When one who has great wisdom gives attention as not self, he acquires the void liberation. |
Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? |
70. (1) When one who has great resolution gives attention as impermanent, what liberation is dominant in him? (2) In development how many liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (3) In what sense is development? (4) Who develops? |
Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? |
(5) When one who has great tranquillity gives attention as painful, what liberation is dominant in him? (6) In development how many liberations follow upon it, … (7) In what sense is development? (8) Who develops? |
Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? |
(9) When one who has great wisdom gives attention as not self, what liberation is dominant in him? (10) In development how many liberations follow upon it, … (11) In what sense is development? (12) Who develops? |
Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. |
(1) When one who has great resolution gives attention as impermanent, the signless liberation is dominant in him. (2) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (3) Development is in the sense of single function (taste). (4) He develops who has entered upon the right way: there is no development of liberations in one who has entered upon the wrong way. |
Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. |
(5) When one who has great tranquillity gives attention as painful, the desireless liberation is dominant in him. (6) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (7) Development is in the sense of single function (taste). (8) He develops who has entered upon the right way: there is no development of liberations in one who has entered upon the wrong way. |
Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. |
(9) When one who has great wisdom gives attention as not self, the voidness liberation is dominant in him. (10) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (11) Development is in the sense of single function (taste). (12) He develops who has entered upon the right way: there is no development of liberations in one who has entered upon the wrong way. |
Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? |
71. (1) When one who has great resolution gives attention as impermanent, what liberation is dominant in him? (2) In development how many liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (3) At the time of penetration what liberation is dominant in him? (4) In penetration how many liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (5) In what sense development? (6) In what sense penetration? |
Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? |
(7) When one who has great tranquillity gives attention as painful, what liberation is dominant in him? (8) In development … (12) In what sense penetration? |
Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kativimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? |
(13) When one who has great wisdom gives attention as not self, what liberation is dominant in him? (14) In development … (18) In what sense penetration? |
Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi animitto vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṁ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. |
(1) When one who has great resolution gives attention as impermanent, the signless liberation is dominant in him. (2) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (3) At the time of penetration the signless liberation is dominant in him. (4) In penetration two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (5) Development is in the sense of single function (taste). (6) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates. |
Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi appaṇihito vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṁ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. |
(7) When one who has great tranquillity gives attention as painful, the desireless liberation is dominant in him. (8) In development … (9) At the time of penetration the desireless liberation is dominant in him. (10) In penetration … (12) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates. |
Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi suññato vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṁ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. |
(13) When one who has great wisdom gives attention as not self, the voidness liberation is dominant in him. (14) In development … (15) At the time of penetration the voidness liberation is dominant in him. (16) In penetration … (18) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates. |
Aniccato manasikaroto katamo vimokkho adhimatto hoti? |
72. (1) When he gives attention as impermanent, what liberation is outstanding in him? |
Katamavimokkhassa adhimattattā saddhāvimutto hoti? |
With what liberation outstanding is he One Liberated by Faith? |
Dukkhato manasikaroto katamo vimokkho adhimatto hoti? |
(2) When he gives attention as painful, what liberation is outstanding in him? |
Katamavimokkhassa adhimattattā kāyasakkhī hoti? |
With what liberation outstanding is he a Body Witness? |
Anattato manasikaroto katamo vimokkho adhimatto hoti? |
(3) When he gives attention as not self, what liberation is outstanding in him? |
Katamavimokkhassa adhimattattā diṭṭhippatto hoti? |
With what liberation outstanding is he One Attained to Vision? |
Aniccato manasikaroto animitto vimokkho adhimatto hoti. Animittavimokkhassa adhimattattā saddhāvimutto hoti. |
(1) When he gives attention as impermanent, the signless liberation is outstanding in him. With the signless liberation outstanding he is One Liberated by Faith. |
Dukkhato manasikaroto appaṇihito vimokkho adhimatto hoti. Appaṇihitavimokkhassa adhimattattā kāyasakkhī hoti. |
(2) When he gives attention as painful, the desireless liberation is outstanding in him. With the desireless liberation outstanding he is a Body Witness. |
Anattato manasikaroto suññato vimokkho adhimatto hoti. Suññatavimokkhassa adhimattattā diṭṭhippatto hoti. |
(3) When he gives attention as not self, the voidness liberation is outstanding in him. With the voidness liberation outstanding he is One Attained to Vision. |
Saddahanto vimuttoti—saddhāvimutto. Phuṭṭhattā sacchikatoti—kāyasakkhī. Diṭṭhattā pattoti—diṭṭhippatto. |
73. [At the moment of the fruition of the first path:] he has been liberated by having faith (saddahanto vimutto), thus he is One Liberated by Faith (saddhā-vimutto); he has realized [nibbana] by touching (contacting), thus he is a Body Witness; he has attained [nibbana] by vision, thus he is One Attained to Vision. |
Saddahanto vimuccatīti—saddhāvimutto. Jhānaphassaṁ paṭhamaṁ phusati, pacchā nirodhaṁ nibbānaṁ sacchikarotīti—kāyasakkhī. |
[At the moments of the remaining paths:] he is liberated by having faith (saddahanto vimuccati), thus he is One Liberated by Faith; he first touches the touch (contact) of jhana and afterwards realizes cessation, nibbana, thus he is a Body Witness; |
“Dukkhā saṅkhārā, sukho nirodho”ti viññātaṁ hoti diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāyāti—diṭṭhippatto …pe… |
it is known, seen, recognized, realized, and sounded (experienced), with understanding that formations are painful and cessation is pleasant, thus he is One Attained to Vision. |
ye hi keci nekkhammaṁ bhāvitā vā bhāventi vā bhāvissanti vā …pe… sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā. |
74. All those who have developed, are developing, will develop, … [and so on as in § 64] … will reach assurance in, renunciation, are Liberated by Faith through the influence of the signless liberation, Body Witnesses through the influence of the desireless liberation, Attained to Vision through the influence of the voidness liberation. |
Ye hi keci abyāpādaṁ … |
All those … non-ill-will … |
ālokasaññaṁ … avikkhepaṁ … |
… [and so on as in § 64 up to] … |
ye hi keci dukkhaṁ parijānanti, samudayaṁ pajahanti, nirodhaṁ sacchikaronti, maggaṁ bhāventi, sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā. |
All those who fully understand suffering, who abandon origin, who realize cessation, who develop the path, are Liberated by Faith through the influence of the signless liberation, Body Witnesses through the influence of the desireless liberation, Attained to Vision through the influence of the voidness liberation. |
Katihākārehi saccappaṭivedho hoti? |
75. In how many aspects is there penetration of the actualities? |
Katihākārehi saccāni paṭivijjhati? |
In how many aspects does he penetrate the actualities? |
Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. |
There is penetration of the actualities in four aspects. He penetrates the actualities in four aspects. |
Dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhati, samudayasaccaṁ pahānapaṭivedhaṁ paṭivijjhati. Nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhati. Maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. |
He penetrates the actuality of suffering … [and so on as in § 65 up to] … There is penetration of the actualities in these four aspects. |
Imehi catūhākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto. |
One who penetrates the actualities in these four aspects is Liberated by Faith through the influence of the signless liberation, a Body Witness through the influence of the desireless liberation, One Attained to Vision through the voidness liberation. |
Katihākārehi saccappaṭivedho hoti? |
76. In how many aspects is there penetration of the actualities? |
Katihākārehi saccāni paṭivijjhati? |
In how many aspects does he penetrate the actualities? |
Navahākārehi saccappaṭivedho hoti. Navahākārehi saccāni paṭivijjhati. |
There is penetration of the actualities in nine aspects. He penetrates the actualities in nine aspects. |
Dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhati …pe… sacchikiriyāpaṭivedho ca nirodhassa. |
He penetrates the actuality of suffering … [and so on as in § 66 up to] … and penetration of cessation by realizing. |
Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto. |
One who penetrates the actualities in these nine aspects is Liberated by Faith through the influence of the signless liberation, a Body Witness through the influence of the desireless liberation, Attained to Vision through the influence of the voidness liberation. |
Aniccato manasikaronto katame dhamme yathābhūtaṁ jānāti passati? |
77. When he gives attention as impermanent, what ideas does he correctly know and see? |
Kathaṁ sammādassanaṁ hoti? |
How is there right seeing? |
Kathaṁ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti? |
How, by inference from that, are all formations clearly seen as impermanent? |
Kattha kaṅkhā pahīyati? |
Wherein is doubt abandoned? |
Dukkhato manasikaronto katame dhamme yathābhūtaṁ jānāti passati? |
When he gives attention as painful, what ideas does he correctly know and see? |
Kathaṁ sammādassanaṁ hoti? |
How is there right seeing? |
Kathaṁ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti? |
How, by inference from that, are all formations clearly seen as painful? |
Kattha kaṅkhā pahīyati? |
Wherein is doubt abandoned? |
Anattato manasikaronto katame dhamme yathābhūtaṁ jānāti passati? |
When he gives attention as not self, what ideas does he correctly know and see? |
Kathaṁ sammādassanaṁ hoti? |
How is there right seeing? |
Kathaṁ tadanvayena sabbe dhammā anattato sudiṭṭhā honti? |
How, by inference from that, are all ideas clearly seen as not self? |
Kattha kaṅkhā pahīyati? |
Wherein is doubt abandoned? |
Aniccato manasikaronto nimittaṁ yathābhūtaṁ jānāti passati; |
When he gives attention as impermanent, he correctly knows and sees the sign. |
tena vuccati—“sammādassanaṁ”. |
Hence “right seeing” is said. |
Evaṁ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. |
Thus, by inference from that, all formations are clearly seen as impermanent. |
Ettha kaṅkhā pahīyati. |
Herein doubt is abandoned. |
Dukkhato manasikaronto pavattaṁ yathābhūtaṁ jānāti passati; |
When he gives attention as painful, he correctly knows and sees occurrence. |
tena vuccati—“sammādassanaṁ”. |
Hence “right seeing” is said. |
Evaṁ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. |
Thus, by inference from that, all formations are clearly seen as painful. Herein doubt is abandoned. |
Anattato manasikaronto nimittañca pavattañca yathābhūtaṁ jānāti passati; |
When he gives attention as not self, he correctly knows and sees the sign and occurrence. |
tena vuccati—“sammādassanaṁ”. |
Hence “right seeing” is said. |
Evaṁ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. |
Thus, by inference from that, all ideas are clearly seen as not self. Herein doubt is abandoned. |
Yañca yathābhūtaṁ ñāṇaṁ yañca sammādassanaṁ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? |
78. Correct-Knowledge, and Right-Seeing, and Overcoming-of-Doubt—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different? |
Yañca yathābhūtaṁ ñāṇaṁ yañca sammādassanaṁ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nānaṁ. |
Correct-Knowledge, and Right-Seeing, and Overcoming-of-Doubt—these ideas are one in meaning and only the letter is different. |
Aniccato manasikaroto kiṁ bhayato upaṭṭhāti? |
79. When he gives attention as impermanent, what appears to him as terror? |
Dukkhato manasikaroto kiṁ bhayato upaṭṭhāti? |
When he gives attention as painful, what appears to him as terror? |
Anattato manasikaroto kiṁ bhayato upaṭṭhāti? |
When he gives attention as not self, what appears to him as terror? |
Aniccato manasikaroto nimittaṁ bhayato upaṭṭhāti. |
When he gives attention as impermanent, the sign appears to him as terror. |
Dukkhato manasikaroto pavattaṁ bhayato upaṭṭhāti. |
When he gives attention as painful, occurrence appears to him as terror. |
Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhāti. |
When he gives attention as not self, the sign and occurrence appear to him as terror. |
Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṁ yā ca nibbidā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? |
80. Understanding-of-Appearance-as-Terror, and Knowledge-of-Danger, and Dispassion—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different? |
Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṁ yā ca nibbidā, ime dhammā ekatthā, byañjanameva nānaṁ. |
Understanding-of-Appearance-as-Terror, and Knowledge-of-Danger, and Dispassion—these ideas are one in meaning and only the letter is different. |
Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? |
81. Contemplation-of-Not-self, and Contemplation-of-Voidness—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different? |
Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nānaṁ. |
Contemplation-of-Not-self, and Contemplation-of-Voidness—these ideas are one in meaning and only the letter is different. |
Aniccato manasikaroto kiṁ paṭisaṅkhā ñāṇaṁ uppajjati? |
82. When he gives attention as impermanent, there arises in him knowledge after reflecting on what? |
Dukkhato manasikaroto kiṁ paṭisaṅkhā ñāṇaṁ uppajjati? |
When he gives attention as painful, there arises in him knowledge after reflecting on what? |
Anattato manasikaroto kiṁ paṭisaṅkhā ñāṇaṁ uppajjati? |
When he gives attention as not self, there arises in him knowledge after reflecting on what? |
Aniccato manasikaroto nimittaṁ paṭisaṅkhā ñāṇaṁ uppajjati. |
When he gives attention as impermanent, there arises in him knowledge after reflecting on the sign. |
Dukkhato manasikaroto pavattaṁ paṭisaṅkhā ñāṇaṁ uppajjati. |
When he gives attention as painful, there arises in him knowledge after reflecting on occurrence. |
Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṁ uppajjati. |
When he gives attention as not self, there arises in him knowledge after reflecting on the sign and occurrence. |
Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? |
83. Desire-for-Deliverance, and Contemplation-of-Reflexion, and Equanimity-about-Formations—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different? |
Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nānaṁ. |
Desire-for-Deliverance, and Contemplation-of-Reflexion, and Equanimity-about-Formations—these ideas are one in meaning and only the letter is different. |
Aniccato manasikaroto kuto cittaṁ vuṭṭhāti, kattha cittaṁ pakkhandati? |
84. When he gives attention as impermanent, what does his cognizance emerge from? Where does his cognizance enter in? |
Dukkhato manasikaroto kuto cittaṁ vuṭṭhāti, kattha cittaṁ pakkhandati? |
When he gives attention as painful, what does his cognizance emerge from? Where does his cognizance enter in? |
Anattato manasikaroto kuto cittaṁ vuṭṭhāti, kattha cittaṁ pakkhandati? |
When he gives attention as not self, what does his cognizance emerge from? Where does his cognizance enter in? |
Aniccato manasikaroto nimittā cittaṁ vuṭṭhāti, animitte cittaṁ pakkhandati. |
When he gives attention as impermanent, his cognizance emerges from the sign; his cognizance enters into the signless. |
Dukkhato manasikaroto pavattā cittaṁ vuṭṭhāti, appavatte cittaṁ pakkhandati. |
When he gives attention as painful, his cognizance emerges from occurrence; his cognizance enters into non-occurrence. |
Anattato manasikaroto nimittā ca pavattā ca cittaṁ vuṭṭhāti, animitte appavatte nirodhe nibbānadhātuyā cittaṁ pakkhandati. |
When he gives attention as not self, his cognizance emerges from the sign and from occurrence; his cognizance enters into the signless, into non-occurrence, into the nibbana principle consisting in cessation. |
Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? |
85.Understanding-of-Emergence-and-Turning-away-from-the-External, and Change-of-lineage-Knowledge—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different? |
Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā ekatthā, byañjanameva nānaṁ. |
Understanding-of-Emergence-and-Turning-away-from-the-External, and Change-of-lineage-Knowledge—these ideas are one in meaning and only the letter is different. |
Aniccato manasikaronto katamena vimokkhena vimuccati? |
86. When he gives attention as impermanent, what liberation is he liberated by? |
Dukkhato manasikaronto katamena vimokkhena vimuccati? |
When he gives attention as painful, what liberation is he liberated by? |
Anattato manasikaronto katamena vimokkhena vimuccati? |
When he gives attention as not self, what liberation is he liberated by? |
Aniccato manasikaronto animittavimokkhena vimuccati. |
When he gives attention as impermanent, he is liberated by the signless liberation. |
Dukkhato manasikaronto appaṇihitavimokkhena vimuccati. |
When he gives attention as painful, he is liberated by the desireless liberation. |
Anattato manasikaronto suññatavimokkhena vimuccati. |
When he gives attention as not self, he is liberated by the void liberation. |
Yā ca dubhato vuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṁ, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? |
87. Understanding-of-Emergence-and-Turning-away-from-Both, and Knowledge-of-the-Path—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different? |
Yā ca dubhato vuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṁ, ime dhammā ekatthā, byañjanameva nānaṁ. |
Understanding-of-Emergence-and-Turning-away-from-Both, and Knowledge-of-the-Path—these ideas are one in meaning and only the letter is different. |
Katihākārehi tayo vimokkhā nānākkhaṇe honti? |
88. In how many aspects are the three liberations in different moments? |
Katihākārehi tayo vimokkhā ekakkhaṇe honti? |
In how many aspects are the three liberations in one moment? |
Catūhākārehi tayo vimokkhā nānākkhaṇe honti. Sattahākārehi tayo vimokkhā ekakkhaṇe honti. |
The three liberations are in different moments in four aspects. The three liberations are in one moment in seven aspects. |
Katamehi catūhākārehi tayo vimokkhā nānākkhaṇe honti? |
89. In what four aspects are the three liberations in different moments? |
Ādhipateyyaṭṭhena, adhiṭṭhānaṭṭhena, abhinīhāraṭṭhena, niyyānaṭṭhena. |
In the sense of dominance, in the sense of steadying, in the sense of guidance, and in the sense of outlet. |
Kathaṁ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti? |
How are the three liberations in different moments in the sense of dominance? |
Aniccato manasikaroto animitto vimokkho ādhipateyyo hoti, |
When he gives attention as impermanent, the signless liberation is dominant; |
dukkhato manasikaroto appaṇihito vimokkho ādhipateyyo hoti, |
when he gives attention as painful, the desireless liberation is dominant; |
anattato manasikaroto suññato vimokkho ādhipateyyo hoti. |
when he gives attention as not self, the void liberation is dominant. |
Evaṁ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti. |
That is how the three liberations are in different moments in the sense of dominance. |
Kathaṁ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti? |
How are the three liberations in different moments in the sense of steadying? |
Aniccato manasikaronto animittavimokkhassa vasena cittaṁ adhiṭṭhāti, |
When he gives attention as impermanent, he steadies cognizance through the influence of the signless liberation. |
dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṁ adhiṭṭhāti, |
When he gives attention as painful, he steadies cognizance through the influence of the desireless liberation. |
anattato manasikaronto suññatavimokkhassa vasena cittaṁ adhiṭṭhāti. |
When he gives attention as not self, he steadies cognizance through the influence of the void liberation. |
Evaṁ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti. |
That is how the three liberations are in different moments in the sense of steadying. |
Kathaṁ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti? |
How are the three liberations in different moments in the sense of guidance? |
Aniccato manasikaronto animittavimokkhassa vasena cittaṁ abhinīharati, |
When he gives attention as impermanent, he guides cognizance through the influence of the signless liberation. |
dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṁ abhinīharati, |
When he gives attention as painful, he guides cognizance through the influence of the desireless liberation. |
anattato manasikaronto suññatavimokkhassa vasena cittaṁ abhinīharati. |
When he gives attention as not self, he guides cognizance through the influence of the void liberation. |
Evaṁ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti. |
That is how the three liberations are in different moments in the sense of guidance. |
Kathaṁ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti? |
How are the three liberations in different moments in the sense of outlet? |
Aniccato manasikaronto animittavimokkhassa vasena nirodhaṁ nibbānaṁ niyyāti, |
When he gives attention as impermanent, he is led out to cessation, nibbana, through the influence of the signless liberation. |
dukkhato manasikaronto appaṇihitavimokkhassa vasena nirodhaṁ nibbānaṁ niyyāti, |
When he gives attention as painful, he is led out to cessation, nibbana, through the influence of the desireless liberation. |
anattato manasikaronto suññatavimokkhassa vasena nirodhaṁ nibbānaṁ niyyāti. |
When he gives attention as not self, he is led out to cessation, nibbana, through the influence of the void liberation. |
Evaṁ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti. |
That is how the three liberations are in different moments in the sense of outlet. |
Imehi catūhākārehi tayo vimokkhā nānākkhaṇe honti. |
The three liberations are in different moments in these four aspects. |
Katamehi sattahākārehi tayo vimokkhā ekakkhaṇe honti? |
90. In what seven aspects are the three liberations in one moment? |
Samodhānaṭṭhena, adhigamanaṭṭhena, paṭilābhaṭṭhena paṭivedhaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena. |
In the sense of combining, in the sense of arrival, in the sense of obtainment, in the sense of penetration, in the sense of realization, in the sense of sounding, in the sense of convergence. |
Kathaṁ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti? |
How are the liberations in one moment in the sense of combining, … in the sense of convergence? |
Aniccato manasikaronto nimittā muccatīti—animitto vimokkho. |
When he gives attention as impermanent, he is liberated from the sign, thus there is the signless liberation. |
Yato muccati, tattha na paṇidahatīti—appaṇihito vimokkho. |
He has no desire for what he has been liberated from. Thus there is the desireless liberation. |
Yattha na paṇidahati, tena suññoti—suññato vimokkho. |
He is void of what he does not desire, thus there is the void liberation. |
Yena suñño, tena nimittena animittoti—animitto vimokkho. |
He has no sign of what he is void of, thus there is the signless liberation. |
Evaṁ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti. |
That is how the three liberations are in one moment in the sense of combining, … in the sense of convergence. |
Dukkhato manasikaronto paṇidhiyā muccatīti—appaṇihito vimokkho. |
When he gives attention as painful, he is liberated from desire, thus there is the desireless liberation. |
Yattha na paṇidahati, tena suññoti—suññato vimokkho. |
He is void of what he does not desire, thus there is the void liberation. |
Yena suñño, tena nimittena animittoti—animitto vimokkho. |
He has no sign of what he is void of, thus there is the signless liberation. |
Yena nimittena animitto, tattha na paṇidahatīti—appaṇihito vimokkho. |
He does not desire the sign of what he has no sign of, thus there is the desireless liberation. |
Evaṁ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti. |
That is how the three liberations are in one moment in the sense of combining, … in the sense of convergence. |
Anattato manasikaronto abhinivesā muccatīti—suññato vimokkho. |
When he gives attention as not self, he is liberated from misinterpreting, thus there is the void liberation. |
Yena suñño, tena nimittena animittoti—animitto vimokkho. |
He has no sign of what he is void of, thus there is the signless liberation. |
Yena nimittena animitto, tattha na paṇidahatīti—appaṇihito vimokkho. |
He does not desire the sign of what he has no sign of, thus there is the desireless liberation. |
Yattha na paṇidahati, tena suññoti—suññato vimokkho. |
He is void of what he does not desire, thus there is the void liberation. |
Evaṁ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti. |
That is how the three liberations are in one moment in the sense of combining, … in the sense of convergence. |
Imehi sattahākārehi tayo vimokkhā ekakkhaṇe honti. |
The three liberations are in one moment in these seven aspects. |
Atthi vimokkho, atthi mukhaṁ, atthi vimokkhamukhaṁ, atthi vimokkhapaccanīkaṁ, atthi vimokkhānulomaṁ, atthi vimokkhavivaṭṭo, atthi vimokkhabhāvanā, atthi vimokkhappaṭippassaddhi. |
91. There is liberation, there is gateway, there is gateway to liberation, there is what opposes liberation, there is what conforms to liberation, there is turning away as liberation, there is development of liberation, there is tranquillization of liberation. |
Katamo vimokkho? |
92. What is liberation? |
Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho. |
The void liberation, the signless liberation, the desireless liberation. |
Katamo suññato vimokkho? |
93 What is the void liberation? |
Aniccānupassanañāṇaṁ niccato abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of impermanence is the void liberation since it liberates from misinterpreting as permanent. |
Dukkhānupassanañāṇaṁ sukhato abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of pain is the void liberation since it liberates from misinterpreting as pleasant. |
Anattānupassanañāṇaṁ attato abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of not self is the void liberation since it liberates from misinterpreting as self. |
Nibbidānupassanañāṇaṁ nandiyā abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of dispassion is the void liberation since it liberates from misinterpreting as delight. |
Virāgānupassanañāṇaṁ rāgato abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of fading away is the void liberation since it liberates from misinterpreting as greed. |
Nirodhānupassanañāṇaṁ samudayato abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of cessation is the void liberation since it liberates from misinterpreting as origin. |
Paṭinissaggānupassanañāṇaṁ ādānato abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of relinquishment is the void liberation since it liberates from misinterpretation as grasping. |
Animittānupassanañāṇaṁ nimittato abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of the signless is the void liberation since it liberates from misinterpretation as the sign. |
Appaṇihitānupassanañāṇaṁ paṇidhiyā abhinivesā muccatīti—suññato vimokkho. |
Knowledge of contemplation of desirelessness is the void liberation since it liberates from misinterpreting as desire. |
Suññatānupassanañāṇaṁ sabbābhinivesehi muccatīti—suññato vimokkho. |
Knowledge of contemplation of voidness is the void liberation since it liberates from all misinterpretings. |
Rūpe aniccānupassanañāṇaṁ niccato abhinivesā muccatīti—suññato vimokkho …pe… rūpe suññatānupassanañāṇaṁ sabbābhinivesehi muccatīti—suññato vimokkho. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanañāṇaṁ niccato abhinivesā muccatīti—suññato vimokkho …pe… jarāmaraṇe suññatānupassanañāṇaṁ sabbābhinivesehi muccatīti—suññato vimokkho. |
Knowledge of contemplation of impermanence in materiality is the void liberation since it liberates from misinterpreting as permanent … [and so on with the ten contemplations in the case of each of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of voidness in ageing-and-death is the void liberation since it liberates from all misinterpretations. |
Ayaṁ suññato vimokkho. |
This is the void liberation. |
Katamo animitto vimokkho? |
94. What is the signless liberation? |
Aniccānupassanañāṇaṁ niccato nimittā muccatīti—animitto vimokkho. Dukkhānupassanañāṇaṁ sukhato nimittā muccatīti—animitto vimokkho. Anattānupassanañāṇaṁ attato nimittā muccatīti—animitto vimokkho. Nibbidānupassanañāṇaṁ nandiyā nimittā muccatīti—animitto vimokkho. Virāgānupassanañāṇaṁ rāgato nimittā muccatīti—animitto vimokkho. Nirodhānupassanañāṇaṁ samudayato nimittā muccatīti—animitto vimokkho. Paṭinissaggānupassanañāṇaṁ ādānato nimittā muccatīti—animitto vimokkho. Animittānupassanañāṇaṁ sabbanimittehi muccatīti—animitto vimokkho. Appaṇihitānupassanañāṇaṁ paṇidhiyā nimittā muccatīti—animitto vimokkho. Suññatānupassanañāṇaṁ abhinivesato nimittā muccatīti—animitto vimokkho. |
Knowledge of contemplation of impermanence is the signless liberation since it liberates from the sign as permanent … [and so on as in § 93, substituting sign for misinterpreting up to] … Knowledge of contemplation of signlessness is the signless liberation since it liberates from all signs. Knowledge of contemplation of desirelessness is the signless liberation since it liberates from the sign as desire. Knowledge of contemplation of voidness is the signless liberation since it liberates from the sign as misinterpreting. |
Rūpe aniccānupassanañāṇaṁ niccato nimittā muccatīti—animitto vimokkho …pe… rūpe animittānupassanañāṇaṁ sabbanimittehi muccatīti—animitto vimokkho. Rūpe appaṇihitānupassanañāṇaṁ paṇidhiyā nimittā muccatīti—animitto vimokkho. Rūpe suññatānupassanañāṇaṁ abhinivesato nimittā muccatīti—animitto vimokkho. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanañāṇaṁ niccato nimittā muccatīti—animitto vimokkho …pe… jarāmaraṇe aniccānupassanañāṇaṁ sabbanimittehi muccatīti—animitto vimokkho. Jarāmaraṇe appaṇihitānupassanañāṇaṁ paṇidhiyā nimittā muccatīti—animitto vimokkho. Jarāmaraṇe suññatānupassanañāṇaṁ abhinivesato nimittā muccatīti—animitto vimokkho. |
Knowledge of contemplation of impermanence in materiality is the signless liberation since it liberates from the sign as permanent … [and so on with the ten contemplations in the case of each of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of voidness in ageing-and-death is the signless liberation since it liberates from the sign as misinterpreting. |
Ayaṁ animitto vimokkho. |
This is the signless liberation. |
Katamo appaṇihito vimokkho? |
95. What is the desireless liberation? |
Aniccānupassanañāṇaṁ niccato paṇidhiyā muccatīti—appaṇihito vimokkho. Dukkhānupassanañāṇaṁ sukhato paṇidhi muccatīti—appaṇihito vimokkho. Anattānupassanañāṇaṁ attato paṇidhi muccatīti—appaṇihito vimokkho. Nibbidānupassanañāṇaṁ nandiyā paṇidhi muccatīti—appaṇihito vimokkho. Virāgānupassanañāṇaṁ rāgato paṇidhi muccatīti—appaṇihito vimokkho. Nirodhānupassanañāṇaṁ samudayato paṇidhi muccatīti—appaṇihito vimokkho. Paṭinissaggānupassanañāṇaṁ ādānato paṇidhi muccatīti—appaṇihito vimokkho. Animittānupassanañāṇaṁ nimittato paṇidhi muccatīti—appaṇihito vimokkho. Appaṇihitānupassanañāṇaṁ sabbapaṇidhīhi muccatīti—appaṇihito vimokkho. Suññatānupassanañāṇaṁ abhinivesato paṇidhi muccatīti—appaṇihito vimokkho. |
Knowledge of contemplation of impermanence is the desireless liberation since it liberates from desire as permanent … [and so on as in § 93, substituting desire for misinterpreting up to] … Knowledge of contemplation of signlessness is the desireless liberation since it liberates from desire as the sign. Knowledge of contemplation of desirelessness is the desireless liberation since it liberates from all desires. Knowledge of contemplation of voidness is the desireless liberation since it liberates from desire as misinterpretation. |
Rūpe aniccānupassanañāṇaṁ niccato paṇidhi muccatīti—appaṇihito vimokkho …pe… rūpe appaṇihitānupassanañāṇaṁ sabbapaṇidhīhi muccatīti—appaṇihito vimokkho. Rūpe suññatānupassanañāṇaṁ abhinivesato paṇidhi muccatīti—appaṇihito vimokkho. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe … cakkhusmiṁ …pe… jarāmaraṇe aniccānupassanañāṇaṁ niccato paṇidhi muccatīti—appaṇihito vimokkho …pe… jarāmaraṇe appaṇihitānupassanañāṇaṁ sabbapaṇidhīhi muccatīti—appaṇihito vimokkho. Jarāmaraṇe suññatānupassanañāṇaṁ abhinivesato paṇidhi muccatīti—appaṇihito vimokkho. |
Knowledge of contemplation of impermanence in materiality is the desireless liberation since it liberates from desire as permanent … [and so on with the ten contemplations in the case of each of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of voidness in ageing-and-death is the desireless liberation since it liberates from desire as misinterpretation. |
Ayaṁ appaṇihito vimokkho. |
This is the desireless liberation. |
Ayaṁ vimokkho. |
This is liberation. |
Katamaṁ mukhaṁ? |
96. What is gateway? |
Ye tattha jātā anavajjakusalā bodhipakkhiyā dhammā, idaṁ mukhaṁ. |
Those blameless, profitable ideas that partake of enlightenment and are born there—those are the gateway |
Katamaṁ vimokkhamukhaṁ? |
97. What is gateway to liberation? |
Yaṁ tesaṁ dhammānaṁ ārammaṇaṁ nirodho nibbānaṁ, idaṁ vimokkhamukhaṁ. Vimokkhañca mukhañca vimokkhamukhaṁ, idaṁ vimokkhamukhaṁ. |
What those ideas have as their supporting object, namely cessation, nibbana,—that is the gateway to liberation. |
Katamaṁ vimokkhapaccanīkaṁ? |
98. What is what opposes liberation? |
Tīṇi akusalamūlāni vimokkhapaccanīkāni, tīṇi duccaritāni vimokkhapaccanīkāni, sabbepi akusalā dhammā vimokkhapaccanīkā, idaṁ vimokkhapaccanīkaṁ. |
The three roots of the unprofitable oppose liberation, the three kinds of misconduct oppose liberation, also all unprofitable ideas oppose liberation. This is what opposes liberation. |
Katamaṁ vimokkhānulomaṁ? |
99. What is what is in conformity with liberation? |
Tīṇi kusalamūlāni vimokkhānulomāni, tīṇi sucaritāni vimokkhānulomāni, sabbepi kusalā dhammā vimokkhānulomā, idaṁ vimokkhānulomaṁ. |
The three roots of the profitable conform to liberation, the three kinds of good conduct conform to liberation, also all profitable ideas conform to liberation. This is what conforms to liberation. |
Katamo vimokkhavivaṭṭo? |
100. What is turning away as liberation? |
Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo, saccavivaṭṭo. Sañjānanto vivaṭṭatīti—saññāvivaṭṭo. Cetayanto vivaṭṭatīti—cetovivaṭṭo. Vijānanto vivaṭṭatīti—cittavivaṭṭo. Ñāṇaṁ karonto vivaṭṭatīti—ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti—vimokkhavivaṭṭo. Tathaṭṭhena vivaṭṭatīti—saccavivaṭṭo. |
Turning away of perception, turning away of the will, turning away of cognizance, turning away of knowledge, turning away as liberation, turning away in the actualities. One who perceives turns away, … |
Yattha saññāvivaṭṭo tattha cetovivaṭṭo, yattha cetovivaṭṭo tattha saññāvivaṭṭo, yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo, yattha cittavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo tattha ñāṇavivaṭṭo, yattha ñāṇavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo tattha vimokkhavivaṭṭo, yattha vimokkhavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo tattha saccavivaṭṭo, yattha saccavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. |
[and so on, repeating Tr. I § 522 to end.] |
Ayaṁ vimokkhavivaṭṭo. |
This is turning away as liberation. |
Katamā vimokkhabhāvanā? |
101. What is development of liberation? |
Paṭhamassa jhānassa āsevanā bhāvanā bahulīkammaṁ, dutiyassa jhānassa āsevanā bhāvanā bahulīkammaṁ, tatiyassa jhānassa āsevanā bhāvanā bahulīkammaṁ, catutthassa jhānassa āsevanā bhāvanā bahulīkammaṁ, ākāsānañcāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṁ, viññāṇañcāyatanasamāpattiyā …pe… ākiñcaññāyatanasamāpattiyā … nevasaññānāsaññāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṁ, sotāpattimaggassa āsevanā bhāvanā bahulīkammaṁ, sakadāgāmimaggassa āsevanā bhāvanā bahulīkammaṁ, anāgāmimaggassa āsevanā bhāvanā bahulīkammaṁ, arahattamaggassa āsevanā bhāvanā bahulīkammaṁ, ayaṁ vimokkhabhāvanā. |
The cultivation, development and making much of the first jhana. The cultivation, development and making much of the second jhana … the third jhana … the fourth jhana … the attainment of the base consisting of boundless space … the attainment of the base consisting of boundless consciousness … the attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception … the stream-entry path … the once-return path … the non-return path. The cultivation, development and making much of the arahant path. This is development of liberation. |
Katamā vimokkhappaṭippassaddhi? |
102. What is tranquillization as liberation? |
Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa paṭilābho vā vipāko vā, tatiyassa jhānassa …pe… catutthassa jhānassa … ākāsānañcāyatanasamāpattiyā … viññāṇañcāyatanasamāpattiyā … ākiñcaññāyatanasamāpattiyā … nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā, sotāpattimaggassa sotāpattiphalaṁ, sakadāgāmimaggassa sakadāgāmiphalaṁ, anāgāmimaggassa anāgāmiphalaṁ, arahattamaggassa arahattaphalaṁ, |
The obtainment or the result of the first jhana. The obtainment or the result of the second jhana. The third jhana … the fourth jhana … the attainment of the base consisting of boundless space … the attainment of the base consisting of boundless consciousness … the attainment of the base consisting of nothingness … The obtainment or the result of the attainment of the base consisting of neither perception nor non-perception. The stream-entry fruition of the stream-entry path. The once-return fruition of the once-return path. The non-return fruition of the non-return path. The arahant fruition of the arahant path. |
ayaṁ vimokkhappaṭippassaddhīti. |
This is tranquillization as liberation. |
Vimokkhakathā niṭṭhitā. |
End of third Recitation Section. |
Tatiyabhāṇavāro. |
End of Treatise on Liberation. |
Gatikathā-6 |
1.6 - Gati-kathā: About Fortunate Rebirth |
Gatisampattiyā ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? |
In a wisdom-associated fortunate-rebirth – based on how many roots is there rebirth? |
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? |
In prominent warrior clans’, prominent brahmin clans’, prominent householder clans’, sensual plane deities’ wisdom-associated (fortunate-rebirth) – based on how many roots is there rebirth? |
Rūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti? |
For the deities of the planes with form – based on how many roots is there rebirth? |
Arūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti? |
For the deities of the planes without form – based on how many roots is there rebirth? |
Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
In a wisdom-associated fortunate-rebirth – there is rebirth based on eight roots. |
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
In prominent warrior clans’, prominent brahmin clans’, prominent householder clans’, sensual plane deities’ wisdom-associated (fortunate-rebirth) – there is rebirth based on eight roots. |
Rūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
For the deities of the planes with form – there is rebirth based on eight roots. |
Arūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
For the deities of the planes without form – there is rebirth based on eight roots. |
Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? |
In the wisdom-associated fortunate rebirth – based on what eight roots is there rebirth? |
Kusalakammassa javanakkhaṇe tayo hetū kusalā; |
At the javana-moment of the skillful kamma, there are three roots that are skillful. (three kusala hetus – alobha, adosa, amoha.) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions (sahajāta paccaya). |
Tena vuccati – kusalamūlapaccayāpi saṅkhārā. |
Therefore it is said that this condition is a skillful root-conditions (kusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have skillful root-condition. |
| [Translation based on commentary – Sankhāra mūla pi kusala mūlaṃ.] | |
Nikantikkhaṇe dve hetū akusalā; |
At the moment of attachment (nikanti-khaṇa), two of the roots are unskillful. (lobha and moha) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions. |
Tena vuccati – akusalamūlapaccayāpi saṅkhārā. |
Therefore it is said that these conditions are unskillful root-conditions (akusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have unskillful root-condition. |
| (Note: The nikanti khaṇa arises close to the death moment – the mind gets attached to the kamma that is going to cause the rebirth. The attachment can be not only to the rebirth causing kamma but also to the sign of that kamma or to the sign of the rebirth destination.) | |
Paṭisandhikkhaṇe tayo hetū abyākatā; |
At the moment of rebirth, three roots are indeterminate. |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intention that is born is a co-nascent condition. |
Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’. |
Therefore it is said, conditioned by the mind-and-matter is the consciousness – and also conditioned by the consciousness is the mind-and-matter. |
Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the five aggregates (pañca khandhā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. |
At the moment of rebirth, the four great essentials (mahābhūta) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the three life conditions (tayo jīvita saṅkhārā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the mind and the matter are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, these (above mentioned) 14 phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the four formless aggregates (arūpino khandhā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). [ Here, the four arūpino khandhā refer to vedanā, saññā, saṅkhārā and viññāṇaṃ.] |
Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the five faculties (pañcindriya) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of the three roots (hetū) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the mind (nāma) and consciousness (viññāṇaṃ) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). [ Here, nāma refers to the other three arūpino nāma khandhas of vedanā, saññā and saṅkhārā.] |
Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, these (above mentioned) fourteen phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, these twenty eight phenomena (14 + 14) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Gatisampattiyā ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
In a fortunate rebirth that is associated with wisdom, there is rebirth based on these eight roots. |
| [ The 8 roots or hetus refer to the 3 skillful hetu at the javana moment of kamma, the 2 unskillful roots at the moment of attachment at the moment of attachment, the 3 indeterminate roots at the moment of rebirth] | |
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? |
In prominent warrior clans’, prominent brahmin clans’, prominent householder clans’, sensual plane deities’ wisdom-associated (fortunate-rebirth) – based on what eight roots is there rebirth? |
Kusalakammassa javanakkhaṇe tayo hetū kusalā; |
At the javana-moment of the skillful kamma, there are three roots that are skillful. (three kusala hetus – alobha, adosa, amoha.) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions (sahajāta paccaya). |
Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. |
Therefore it is said that these conditions are skillful root-conditions (kusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have skillful root-condition. |
| [Translation based on commentary – Sankhāra mūla pi kusala mūlaṃ.] | |
Nikantikkhaṇe dve hetū akusalā; |
At the moment of attachment (nikanti-khaṇa), two of the roots are unskillful. (lobha and moha) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions. |
Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. |
Therefore it is said that these condition are unskillful root-conditions (akusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have unskillful root-condition. |
| (Note: The nikanti khaṇa arises close to the death moment – the mind gets attached to the kamma that is going to cause the rebirth. The attachment can be not only to the rebirth causing kamma but also to the sign of that kamma or to the sign of the rebirth destination.) | |
Paṭisandhikkhaṇe tayo hetū abyākatā; |
At the moment of rebirth, three roots are indeterminate. |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intention that is born is a co-nascent condition. |
Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’. |
Therefore it is said, conditioned by the mind-and-matter is the consciousness – and also conditioned by the consciousness is the mind-and-matter. |
Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the five aggregates (pañca khandhā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. |
At the moment of rebirth, the four great essentials (mahābhūta) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the three life conditions (tayo jīvita saṅkhārā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the mind and the matter are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, these (above mentioned) 14 phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the four formless aggregates (arūpino khandhā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). [ Here, the four arūpino khandhā refer to vedanā, saññā, saṅkhārā and viññāṇaṃ.] |
Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the five faculties (pañcindriya) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of the three roots (hetū) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the mind (nāma) and consciousness (viññāṇaṃ) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). [ Here, nāma refers to the other three arūpino nāma khandhas of vedanā, saññā and saṅkhārā.] |
Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, these (above mentioned) fourteen phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, these twenty eight phenomena (14 + 14) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
In prominent warrior clans’, prominent brahmin clans’, prominent householder clans’, sensual plane deities’ wisdom-associated (fortunate-rebirth), there is rebirth based on these eight roots. |
| [ The 8 roots or hetus refer to the 3 skillful hetu at the javana moment of kamma, the 2 unskillful roots at the moment of attachment at the moment of attachment, the 3 indeterminate roots at the moment of rebirth] | |
Rūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? |
For the deities of the planes with form – based on what eight roots is there rebirth? |
Kusalakammassa javanakkhaṇe tayo hetū kusalā…pe… |
At the moment of the javana-moment of a skillful kamma, the three roots are skillful… |
rūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
For the deities of the planes with form – there is rebirth based on these eight roots. |
Arūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? |
For the deities of the planes without form – based on which eight roots is there rebirth? |
Kusalakammassa javanakkhaṇe tayo hetū kusalā; |
At the javana-moment of the skillful kamma, there are three roots that are skillful. (three kusala hetus – alobha, adosa, amoha.) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions (sahajāta paccaya). |
Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. |
Therefore it is said that these conditions are skillful root-condition (kusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have skillful root-condition. |
Nikantikkhaṇe dve hetū akusalā; |
At the moment of attachment (nikanti-khaṇa), two of the roots are unskillful. (lobha and moha) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intention that is born is a co-nascent condition. |
Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. |
Therefore it is said that this condition is a unskillful root-condition (akusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have unskillful root-condition. |
Paṭisandhikkhaṇe tayo hetū abyākatā; |
At the moment of rebirth, three roots are indeterminate. |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intention that is born is a co-nascent condition. |
Tena vuccati – ‘‘nāmapaccayāpi viññāṇaṃ viññāṇapaccayāpi nāmaṃ’’. |
Therefore it is said, conditioned by the mind-and-matter is the consciousness – and also conditioned by the consciousness is the mind-and-matter. |
Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the four formless aggregates (arūpino khandhā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). [ Here, the four arūpino khandhā refer to vedanā, saññā, saṅkhārā and viññāṇaṃ.] |
Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the five faculties (pañcindriya) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of the three roots (hetū) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the mind (nāma) and consciousness (viññāṇaṃ) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
| [ Here, nāma refers to the other three arūpino nāma khandhas of vedanā, saññā and saṅkhārā.] | |
Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, these (above mentioned) fourteen phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
| At the moment of rebirth, these fourteen phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). | |
Arūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. |
For the deities of the planes without form – there is rebirth based on these eight roots. |
Gatisampattiyā ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti? |
In a wisdom-dissociated fortunate-rebirth – based on how many roots is there rebirth? |
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti? |
In prominent warrior clans’, prominent brahmin clans’, prominent householder clans’; sensual plane deities’ wisdom-dissociated (fortunate-rebirth) – based on how many roots is there rebirth? |
Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. |
In a wisdom-dissociated fortunate-rebirth – there is rebirth based on six roots. |
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. |
In prominent warrior clans’, a prominent brahmin clans’, prominent householder clans’; sensual plane deities’ wisdom-dissociated (fortunate-rebirth) – there is rebirth based on six roots. |
Gatisampattiyā ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? |
In the wisdom-dissociated fortunate rebirth – based on which six roots is there rebirth? |
Kusalakammassa javanakkhaṇe dve hetū kusalā; |
At the javana-moment of the skillful kamma, there are two roots that are skillful. (alobha, adosa.) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions (sahajāta paccaya). |
Tena vuccati – kusalamūlapaccayāpi saṅkhārā. |
Therefore it is said that these conditions are skillful root-condition(kusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have skillful root-condition. |
Nikantikkhaṇe dve hetū akusalā; |
At the moment of attachment (nikanti-khaṇa), two of the roots are unskillful. (lobha and moha) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions. |
Tena vuccati – akusalamūlapaccayāpi saṅkhārā. |
Therefore it is said that these conditions are unskillful root-condition (akusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have unskillful root-condition. |
Paṭisandhikkhaṇe dve hetū abyākatā; |
At the moment of rebirth, two roots are indeterminate. |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent conditions. |
Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’. |
Therefore it is said, conditioned by the mind-and-matter is the consciousness – and also conditioned by the consciousness is the mind-and-matter. |
Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the five aggregates (pañca khandhā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. |
At the moment of rebirth, the four great essentials (mahābhūta) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the three life conditions (tayo jīvita saṅkhārā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, the mind and the matter are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, these (above mentioned) 14 phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the four formless aggregates (arūpino khandhā) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe cattāri indriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the four faculties (cattāri indriyāni) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe dve hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of the two roots (hetū) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, the mind (nāma) and consciousness (viññāṇaṃ) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe ime dvādasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. |
At the moment of rebirth, these (above mentioned) twelve phenomena are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are an association condition (sampayutta paccaya). |
Paṭisandhikkhaṇe ime chabbīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. |
At the moment of rebirth, these twenty six phenomena (14 + 12) are a co-nascent condition (sahajāta paccaya) – they are a mutual condition (aññamañña paccaya) – they are a dependence condition (nissaya paccaya) – they are a dissociation condition (vippayutta paccaya). |
Gatisampattiyā ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hoti. |
In a fortunate rebirth that is dissociated from wisdom, there is rebirth based on these six roots. |
| [ The 6 roots refer to the 2 skillful hetus of alobha and adosa at the javana moment of kamma, the 2 unskillful roots at the moment of attachment, the 2 indeterminate roots at the moment of rebirth] | |
Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? |
In a prominent warrior clans’, prominent brahmin clans’, prominent householder clans’; sensual plane deities’ wisdom-dissociated (fortunate-rebirth) – based on which six roots is there rebirth? |
Kusalakammassa javanakkhaṇe dve hetū kusalā; |
At the javana-moment of the skillful kamma, there are two roots that are skillful. (alobha, adosa.) |
tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. |
At that moment, the intentions that are born are co-nascent condition (sahajāta paccaya). |
Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā…pe… |
Therefore it is said that these conditions are a skillful root-condition(kusala-mūla-paccaya) – and also the conditioned states (i.e. the other cetasikas) have skillful root-condition… |
khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hotī’’ti. |
In prominent warrior clans’, prominent brahmin clans’, prominent householder clans’, sensual plane deities’ wisdom-dissociated (fortunate-rebirth), there is rebirth based on these six roots. |
Gatikathā niṭṭhitā. |
The Talk about Fortunate Rebirth has been elucidated. |
| Note 1: | |
| The commentary mentions that ‘gati’ or ‘rebirth-destination’ refers to only ‘sugati’ or ‘good rebirth-destination’. | |
| The commentary mentions that since this ‘Gatikathā – Talk on Rebirth’ follows after ‘Vimokkhakathā – Talk on Liberation’ – it is specifically for the rebirth which has three hetus (roots) of alobha (generosity), adosa (benevolence) and amoha (wisdom). | |
| If someone who has no wisdom because of a rebirth with only two good hetus of alobha and adosa – then they cannot even attain jhāna or absorption-concentration. That being the case, how can they ever attain liberation or ‘vimokkha’. | |
| Hence this ‘gatikathā’ is specifically about ‘sugati’ or ‘good rebirth-destinations’ of human, deva and brahma worlds where individuals with three hetus of alobha, adosa and amoha get rebirth. | |
| Also since it is about good rebirth destination, this talk mentions only the favourable clans for being reborn in human world – specifically – the warrior clans, the brahmin clans. |
Kammakathā-7 |
About Kamma – Kammakathā |
Ahosi kammaṃ, ahosi kammavipāko. |
There was kamma – there was fruition of kamma. |
Ahosi kammaṃ, nāhosi kammavipāko. |
There was kamma – there was no fruition of kamma. |
Ahosi kammaṃ, atthi kammavipāko. |
There was kamma – there is fruition of kamma. |
Ahosi kammaṃ, natthi kammavipāko. |
There was kamma – there is no fruition of kamma. |
Ahosi kammaṃ, bhavissati kammavipāko. |
There was kamma – there will be fruition of kamma. |
Ahosi kammaṃ, na bhavissati kammavipāko. |
There was kamma – there will not be fruition of kamma. |
[Atītakammaṃ] |
[Past kamma] |
Atthi kammaṃ, atthi kammavipāko. |
There is kamma – there is fruition of kamma. |
Atthi kammaṃ, natthi kammavipāko. |
There is kamma – there is no fruition of kamma. |
Atthi kammaṃ, bhavissati kammavipāko. |
There is kamma – there will be fruition of kamma. |
Atthi kammaṃ, na bhavissati kammavipāko. |
There is kamma – there will not be fruition of kamma. |
[Paccuppannakammaṃ] |
[Present kamma] |
Bhavissati kammaṃ, bhavissati kammavipāko. |
There will be kamma – there will be fruition of kamma. |
Bhavissati kammaṃ, na bhavissati kammavipāko. |
There will be kamma – there will be no fruition of kamma. |
[Anāgatakammaṃ] |
[Future kamma] |
| (Note: kusala kamma can be translated as wholesome kamma or skillful kamma.) | |
Ahosi kusalaṃ kammaṃ, ahosi kusalassa kammassa vipāko. |
There was skillful kamma – there was fruition of the skillful kamma. |
Ahosi kusalaṃ kammaṃ, nāhosi kusalassa kammassa vipāko. |
There was skillful kamma – there was no fruition of the skillful kamma. |
Ahosi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. |
There was skillful kamma – there is fruition of the skillful kamma. |
Ahosi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. |
There was skillful kamma – there is no fruition of skillful kamma (in the present). |
Ahosi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. |
There was skillful kamma – there will be fruition of the skillful kamma. |
Ahosi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko. |
There was skillful kamma – there will not be fruition of the skillful kamma. |
Atthi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. |
There is skillful kamma – there is fruition of the skillful kamma (in the present). |
Atthi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. |
There is skillful kamma – there is no fruition of the skillful kamma (in the present). |
Atthi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. |
There is skillful kamma – there will be fruition of the skillful kamma. |
Atthi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko. |
There is skillful kamma – there will not be fruition of the skillful kamma. |
Bhavissati kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. |
There will be skillful kamma – there will be fruition of the skillful kamma. |
Bhavissati kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko. |
There will be skillful kamma – there will not be fruition of the skillful kamma. |
Ahosi akusalaṃ kammaṃ, ahosi akusalassa kammassa vipāko. |
There was unskillful kamma – there was fruition of unskillful kamma. |
Ahosi akusalaṃ kammaṃ, nāhosi akusalassa kammassa vipāko. |
There was unskillful kamma – there was no fruition of unskillful kamma. |
Ahosi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. |
There was unskillful kamma – there is fruition of unskillful kamma. |
Ahosi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. |
There was unskillful kamma – there is no fruition of unskillful kamma. |
Ahosi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. |
There was unskillful kamma – there will be fruition of unskillful kamma. |
Ahosi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko. |
There was unskillful kamma – there will be no fruition of unskillful kamma. |
Atthi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. |
There is unskillful kamma – there is fruition of unskillful kamma (in the present). |
Atthi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. |
There is unskillful kamma – there is no fruition of unskillful kamma. |
Atthi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. |
There is unskillful kamma – there will be fruition of unskillful kamma. |
Atthi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko. |
There is unskillful kamma – there will be no fruition of unskillful kamma. |
Bhavissati akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. |
There will be unskillful kamma – there will be fruition of unskillful kamma. |
Bhavissati akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko. |
There will be unskillful kamma – there will not be fruition of unskillful kamma. |
Ahosi sāvajjaṃ kammaṃ…pe… |
There was flawed kamma (sāvajja kamma)… |
ahosi anavajjaṃ kammaṃ…pe… |
There was flawless kamma (anavajja kamma)… |
ahosi kaṇhaṃ kammaṃ…pe… |
There was dark kamma (kaṇha kamma)… |
ahosi sukkaṃ kammaṃ…pe… |
There was bright kamma (sukka kamma)… |
ahosi sukhudrayaṃ kammaṃ…pe… |
There was happiness-yielding kamma (sukhudraya kamma)… |
ahosi dukkhudrayaṃ kammaṃ…pe… |
There was unhappiness-yielding kamma (dukkhudraya kamma)… |
ahosi sukhavipākaṃ kammaṃ…pe… |
There was happiness-resulting kamma (sukhavipāka kamma)… |
Ahosi dukkhavipākaṃ kammaṃ, ahosi dukkhavipākassa kammassa vipāko. |
There was unhappiness-resulting kamma (dukkhavipāka kamma)– there was fruition of unhappiness-resulting kamma. |
Ahosi dukkhavipākaṃ kammaṃ, nāhosi dukkhavipākassa kammassa vipāko. |
There was unhappiness-resulting kamma – there was no fruition of unhappiness-resulting kamma. |
Ahosi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. |
There was unhappiness-resulting kamma – there is fruition of unhappiness-resulting kamma. |
Ahosi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. |
There was unhappiness-resulting kamma – there is no fruition of unhappiness-resulting kamma. |
Ahosi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. |
There was unhappiness-resulting kamma – there will be fruition of unhappiness-resulting kamma. |
Ahosi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko. |
There was unhappiness-resulting kamma – there will be no fruition of unhappiness-resulting kamma. |
Atthi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. |
There is unhappiness-resulting kamma – there is fruition of unhappiness-resulting kamma (in the present). |
Atthi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. |
There is unhappiness-resulting kamma – there is no fruition of unhappiness-resulting kamma. |
Atthi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. |
There is unhappiness-resulting kamma – there will be fruition of unhappiness-resulting kamma. |
Atthi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko. |
There is unhappiness-resulting kamma – there will be no fruition of unhappiness-resulting kamma. |
Bhavissati dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. |
There will be unhappiness-resulting kamma – there will be fruition of unhappiness-resulting kamma. |
Bhavissati dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipākoti. |
There will be unhappiness-resulting kamma – there will not be fruition of unhappiness-resulting kamma. |
Kammakathā niṭṭhitā. |
The talk on kamma has been elucidated. |
| Note 1 : The commentary to kammakathā mentions that the above can be understood clearly in terms the three kinds of four-fold kamma. | |
| The first set of four-fold kamma is: | |
| 1. diṭṭhadhamma-vedanīya kamma – this kamma gives immediate result in this life itself. | |
| 2. upapajja-vedanīya kamma – this kamma fructifies in the following life. | |
| 3. aparāpariya-vedanīya kamma – this kamma fructifies much later. | |
| 4. ahosi kamma – kamma that had already given result. | |
| The second set of four-fold kamma is: | |
| 1. garuka kamma – the four grievous kamma. | |
| 2. bahula kamma – the kamma that is done a lot. | |
| 3. āsanna kamma – the kamma that was remembered just before death. | |
| 4. kaṭattā kamma – the kamma that was done now and then. | |
| The third set of four-fold kamma is: | |
| 1. janaka kamma – the kamma – either good or bad – that can result in rebirth. | |
| 2. upatthambhaka kamma – in any given rebirth, this kamma can support the good or bad that arise in that life. | |
| 3. upapīlaka kamma – in any given rebirth, this kamma can depreciate the good or bad that arise in that life. | |
| 4. upaghātaka kamma – this is the kamma that is capable of cutting-off the result of another kamma and making its own result fructify instead. | |
| Note 2 : | |
| It is due to diṭṭhadhamma vedanīya kamma that had already given immediate result – there are kamma types such as the following: | |
| There was kamma – there was no fruition of kamma. (ahosi kammaṃ nāhosi kammavipāko) | |
| There was kamma – there will not be fruition of kamma. (na bhavissati kammavipāko) | |
| There was kamma – there is no fruition of kamma. (natthi kammavipāko ) | |
| So please do not misunderstand that there can be kamma which does not have a result or fruition. |
Vipallāsakathā-8 |
On Misapprehension – Vipallāsakathā |
Purimanidānaṃ. |
Based as in the previous one. |
‘‘Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. |
O! Monks! There are four kinds (each) of perception misapprehension, thought misapprehension, view misapprehension . |
Katame cattāro? |
What are the four? |
Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso. |
Monks! Taking what is impermanent as permanent is perception misapprehension, thought misapprehension, view misapprehension. |
Dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. |
Monks! Taking what is not-self as self is perception misapprehension, thought misapprehension, view misapprehension. |
Anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso. |
Monks! Taking what is not-self as self is perception misapprehension, thought misapprehension, view misapprehension. |
Asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. |
Monks! Taking what is repulsive as beautiful is perception misapprehension, thought misapprehension, view misapprehension. |
Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. |
Monks! These four are the perception misapprehension, thought misapprehension, view misapprehension. |
‘‘Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. |
O! Monks! There are these four which are not perception misapprehension, not thought misapprehension, not view misapprehension. |
Katame cattāro? |
What are the four? |
Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. |
Monks! Taking what is impermanent as impermanent is not perception misapprehension, not thought misapprehension, not view misapprehension. |
Dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. |
Monks! Taking what is suffering as suffering is not perception misapprehension, not thought misapprehension, not view misapprehension. |
Anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. |
Monks! Taking what is not-self as not-self is not perception misapprehension, not thought misapprehension, not view misapprehension. |
Asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. |
Monks! Taking what is repulsive as repulsive is not perception misapprehension, not thought misapprehension, not view misapprehension. |
Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā’’ti. |
Monks! These four are not perception misapprehension, not thought misapprehension, not view misapprehension. |
‘‘Anicce niccasaññino, dukkhe ca sukhasaññino; |
Those who perceive impermanent as permanent; suffering as pleasure; |
Anattani ca attāti, asubhe subhasaññino; |
not-self as self; repulsive as beautiful – |
Micchādiṭṭhihatā sattā, khittacittā visaññino. |
Those are beings disturbed by wrong-view, of scattered mind, contradictory. |
‘‘Te yogayuttā mārassa, |
They are bound to Māra’s yoke – |
ayogakkhemino janā; |
the people who have not attained the safety (of Nibbāna); |
Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino. |
They go about the saṃsāra; they go to birth and death. |
‘‘Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā; |
When the Buddhas, the light-creators arise in the world – |
Te imaṃ dhammaṃ pakāsenti, dukkhūpasamagāminaṃ. |
They make known this Teaching (Dhamma) that takes to appeasement of suffering. |
‘‘Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhu te; |
Having heard them, the wise ones become of similar mind – |
Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato. |
They see the impermanent as impermanent, the suffering as suffering, |
‘‘Anattani anattāti, asubhaṃ asubhataddasuṃ; |
the not-self as not-self, the repulsive as repulsive. |
Sammādiṭṭhisamādānā, |
They acquire the right-view – |
sabbaṃ dukkhaṃ upaccagu’’nti. |
They escape all suffering. |
Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti. |
These four misapprehensions of the person endowed with (right) view (that is, a Sotāpanna) are abandoned and not abandoned. |
Keci pahīnā, keci appahīnā? |
which are abandoned and which are not abandoned? |
Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. |
Taking what is impermanent as permanent – the perception misapprehension, the thought misapprehension, the view misapprehension are abandoned. |
Dukkhe sukhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. |
Taking what is suffering as pleasure – the perception arises, the thought arises; (but) the view misapprehension is abandoned. |
Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. |
Taking what is not-self as self – the perception misapprehension, the thought misapprehension, the view misapprehension are abandoned . |
Asubhe subhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. |
Taking what is repulsive as beautiful – the perception arises, the thought arises; (but) the view misapprehension is abandoned. |
Dvīsu vatthūsu cha vipallāsā pahīnā. |
In two of the bases, six misapprehensions are abandoned. |
| (Here, the two bases refer | |
| to taking what is impermanent as permanent and | |
| to taking what is not-self as self. | |
| And the six misapprehensions refer to perception misapprehension, thought misapprehension and view misapprehension with regard to each of those two bases [2 x 3 = 6].) | |
Dvīsu vatthūsu dve vipallāsā pahīnā, |
In two of the bases, two misapprehensions are abandoned; |
cattāro vipallāsā appahīnā. |
four misapprehensions are not abandoned. |
| (Here, the two bases refer | |
| to taking what is suffering as pleasure and | |
| to taking what is repulsive as beautiful. | |
| And the two abandoned misapprehensions refer to that of view with regard to those two bases.) | |
Catūsu vatthūsu aṭṭha vipallāsā pahīnā, |
In four of the bases, eight misapprehensions are abandoned; |
cattāro vipallāsā appahīnāti. |
four misapprehensions are not abandoned. |
| (This is the summing up of the above two listings.) | |
Vipallāsakathā niṭṭhitā. |
The talk on misapprehension has been elucidated. |
Maggakathā-9 |
About the Path or the Way – Maggakathā |
Maggoti kenaṭṭhena maggo? |
“Way” (Magga) – in what sense is it the Way? |
Sotāpattimaggakkhaṇe |
At the moment of the Stream-entry Way / Path – |
dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā pahānāya maggo ceva hetu ca, |
in the sense of seeing, Right View is the Way (magga) and the Reason (hetu), for abandoning of Wrong View. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
kilesānaṃ pariyādānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
cittassa vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
saccābhisamayāya maggo ceva hetu ca, |
It is the Way and the Reason, for realization of the Truths. |
nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
It is the Way and the Reason, for getting established in Cessation. |
Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappassa pahānāya maggo ceva hetu ca, |
In the sense of commitment, Right Resolve is the Way and the Reason, for the abandonment of Wrong resolve. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
kilesānaṃ pariyādānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
cittassa vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
saccābhisamayāya maggo ceva hetu ca, |
It is the Way and the Reason, for realization of the Truths. |
nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
It is the Way and the Reason, for getting established in Cessation. |
Pariggahaṭṭhena sammāvācā micchāvācāya pahānāya maggo ceva hetu ca, |
In the sense of upholding, Right Speech is the Way and the Reason, for the abandonment of Wrong Speech. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
kilesānaṃ pariyādānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
cittassa vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
saccābhisamayāya maggo ceva hetu ca, |
It is the Way and the Reason, for realization of the Truths. |
nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
It is the Way and the Reason, for getting established in Cessation. |
Samuṭṭhānaṭṭhena sammākammanto micchākammantassa pahānāya maggo ceva hetu ca, |
In the sense of originating, Right Action is the Way and the Reason for the abandonment of Wrong Action. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
kilesānaṃ pariyādānāya maggo ceva hetu ca paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
cittassa vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
saccābhisamayāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
It is the Way and the Reason, for realization of the Truths. |
| It is the Way and the Reason, for getting established in Cessation. | |
Vodānaṭṭhena sammāājīvo micchāājīvassa pahānāya maggo ceva hetu ca…pe… |
In the sense of purifying, Right Livelihood is the Way and the Reason, for the abandonment of Wrong Livelihood… |
paggahaṭṭhena sammāvāyāmo micchāvāyāmassa pahānāya maggo ceva hetu ca…pe… |
In the sense of exerting, Right Effort is the Way and the Reason, for the abandonment of Wrong Effort… |
upaṭṭhānaṭṭhena sammāsati micchāsatiyā pahānāya maggo ceva hetu ca…pe… |
In the sense of establishing, Right Mindfulness is the Way and the Reason, for the abandonment of Wrong Mindfulness… |
avikkhepaṭṭhena sammāsamādhi micchāsamādhissa pahānāya maggo ceva hetu ca, |
In the sense non-distractedness, Right Concentration is the Way and the Reason, for the abandonment of Wrong Concentration. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
kilesānaṃ pariyādānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
cittassa vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
saccābhisamayāya maggo ceva hetu ca, |
It is the Way and the Reason, for realization of the Truths. |
nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
It is the Way and the Reason, for getting established in Cessation. |
Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… |
At the moment of the Once-Returner Way – in the sense of seeing, Right View is … |
avikkhepaṭṭhena sammāsamādhi oḷārikassa kāmarāgasaññojanassa paṭighasaññojanassa oḷārikassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, |
In the sense of non-distractedness, Right Concentration is the Way and the Reason, for the abandonment of the gross sensual desire fetter and ill-will fetter, gross latent sensual desire and latent ill-will. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
kilesānaṃ pariyādānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
cittassa vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
saccābhisamayāya maggo ceva hetu ca, |
It is the Way and the Reason, for realization of the Truths. |
nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
It is the Way and the Reason, for getting established in Cessation. |
Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… |
At the moment of Non-Returner Way – in the sense of seeing, Right View is… |
avikkhepaṭṭhena sammāsamādhi anusahagatassa kāmarāgasaññojanassa paṭighasaññojanassa, |
In the sense of non-distractedness, Right Concentration is the Way and the Reason, for the abandonment of the residuum of sensual desire fetter and ill-will fetter, residuum of latent sensual desire and latent ill-will. |
anusahagatassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
kilesānaṃ pariyādānāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
cittassa vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for realization of the Truths. |
saccābhisamayāya maggo ceva hetu ca, |
It is the Way and the Reason, for getting established in Cessation. |
nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
|
Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… |
At the moment of Arahatta Way – in the sense of seeing, Right View is… |
avikkhepaṭṭhena sammāsamādhi rūparāgassa arūparāgassa mānassa uddhaccassa avijjāya, |
In the sense of non-distractedness, Right Concentration is the Way and the Reason, for the abandonment of the desire for form, desire for formlessness, competitiveness (conceit), restlessness, ignorance, |
mānānusayassa bhavarāgānusayassa avijjānusayassa pahānāya maggo ceva hetu ca, |
latent competiveness, latent desire for becoming and latent ignorance. |
sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for being supportive of the phenomena that arise together with it. |
kilesānaṃ pariyādānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the defilements being put to an end. |
paṭivedhādivisodhanāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrative cleansing. |
cittassa adhiṭṭhānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the determined quality of the mind. |
cittassa, vodānāya maggo ceva hetu ca, |
It is the Way and the Reason, for the cleansing of the mind. |
visesādhigamāya maggo ceva hetu ca, |
It is the Way and the Reason, for attaining distinction. |
uttari paṭivedhāya maggo ceva hetu ca, |
It is the Way and the Reason, for penetrating further. |
saccābhisamayāya maggo ceva, |
It is the Way and the Reason, for realization of the Truths. |
hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca. |
It is the Way and the Reason, for getting established in Cessation. |
Dassanamaggo sammādiṭṭhi, |
The Seeing-Way is Right View. |
abhiniropanamaggo sammāsaṅkappo, |
The Commitment-Way is Right Resolution. |
pariggahamaggo sammāvācā, |
The Upholding-Way is Right Speech. |
samuṭṭhānamaggo sammākammanto, |
The Originating-Way is Right Action. |
vodānamaggo sammāājīvo, |
The Purifying-Way is Right Livelihood. |
paggahamaggo sammāvāyāmo, |
The Exerting-Way is Right Effort. |
upaṭṭhānamaggo sammāsati, |
The Establishing-Way is Right Mindfulness. |
avikkhepamaggo sammāsamādhi. |
The Non-distracted-Way is Right Concentration. |
Upaṭṭhānamaggo satisambojjhaṅgo, |
The Establishing-Way is the Mindfulness factor of enlightenment (satisambojjhaṅga). |
pavicayamaggo dhammavicayasambojjhaṅgo, |
The Investigating-Way is the Analysis of phenomena factor of enligtenment (dhammavicayasambojjhaṅga). |
paggahamaggo vīriyasambojjhaṅgo, |
The Exerting-Way is the Effort factor of enlightenment (viriyasambojjhaṅga). |
pharaṇamaggo pītisambojjhaṅgo, |
The Spreading-Way is the Delight factor of enlightenment (pītisambojjhaṅga). |
upasamamaggo passaddhisambojjhaṅgo, |
The Soothing-Way is the Tranquility factor of enlightenment (passadhisambojjhaṅga). |
avikkhepamaggo samādhisambojjhaṅgo, |
The Non-distracted-Way is the Concentration factor of enlightenment (samādhisambojjhaṅga). |
paṭisaṅkhānamaggo upekkhāsambojjhaṅgo. |
The Reflective-Way is the Equanimity factor of enlightenment (upekkhāsambojjhaṅga). |
Assaddhiye akampiyamaggo saddhābalaṃ, |
The way of being unshaken by faithlessness is the strength of faith (saddhābalaṃ). |
kosajje akampiyamaggo vīriyabalaṃ, |
The way of being unshaken by laziness is the strength of effort (viriyabalaṃ). |
pamāde akampiyamaggo satibalaṃ, |
The way of being unshaken by heedlessness is the strength of mindfulness (satibalaṃ). |
uddhacce akampiyamaggo samādhibalaṃ, |
The way of being unshaken by restlessness is the strength of concentration (samādhibalaṃ). |
avijjāya akampiyamaggo paññābalaṃ. |
The way of being unshaken by ignorance is the strength of wisdom (paññābalaṃ). |
Adhimokkhamaggo saddhindriyaṃ, |
The way of being decisive (ascertaining) is the faculty of faith (saddhindriyaṃ). |
paggahamaggo vīriyindriyaṃ, |
The way of exerting is the faculty of effort (viriyindriya). |
upaṭṭhānamaggo satindriyaṃ, |
The way of getting established is the faculty of mindfulness (satindriya). |
avikkhepamaggo samādhindriyaṃ, |
The way of being undistracted is the faculty of concentration (samādhindriya). |
dassanamaggo paññindriyaṃ. |
The way of seeing is the faculty of wisdom (paññindriya). |
Ādhipateyyaṭṭhena indriyā maggo, |
Faculties (indriyā) are the Way, in terms of dominance / domination. |
akampiyaṭṭhena balā maggo, |
Strengths (balā) are the Way, in the sense of unshakableness. |
niyyānaṭṭhena bojjhaṅgā maggo, |
Factors of enlightenment (bojjhaṅgā) are the Way, in the sense of leading forth. |
hetuṭṭhena maggaṅgā maggo, |
Factors of the Way (maggaṅgā) are the Way, in the sense of (being the) cause. |
upaṭṭhānaṭṭhena satipaṭṭhānā maggo, |
Frameworks of reference (satipaṭṭhānā) are the Way, in the sense of establishing. |
padahanaṭṭhena sammappadhānā maggo, |
Right efforts (sammappadhānā) are the Way, in the sense of exerting. |
ijjhanaṭṭhena iddhipādā maggo, |
Bases of success (iddhipādā) are the Way, in the sense of thriving. |
tathaṭṭhena saccāni maggo, |
Truths (saccāni) are the Way, in the sense of being real. |
avikkhepaṭṭhena samatho maggo, |
Concentration practice (samatha) is the Way, in the sense of non-distractedness. |
anupassanaṭṭhena vipassanā maggo, |
Insight practice (vipassana) is the Way, in the sense of contemplation. |
ekarasaṭṭhena samathavipassanā maggo, |
Concentration-insight practice (samathavipassanā) is the Way, in the sense of being essentially similar. |
anativattanaṭṭhena yuganaddhā maggo, |
Concordant practice (yuganaddhā) is the Way, in the sense of not over-shooting / not out-running. |
saṃvaraṭṭhena sīlavisuddhi maggo, |
Purification of morality (sīlavisuddhi) is the Way, in the sense of restraining. |
avikkhepaṭṭhena cittavisuddhi maggo, |
Purification of mind (cittavisuddhi) is the Way, in the sense of non-distractedness. |
dassanaṭṭhena diṭṭhivisuddhi maggo, |
Purification of view (diṭṭhivisuddhi) is the Way, in the sense of seeing. |
muttaṭṭhena vimokkho maggo, |
Release (vimokkha) is the Way, in the sense of delivering. |
paṭivedhaṭṭhena vijjā maggo, |
Knowledge (vijjā) is the Way, in the sense of penetrating. |
pariccāgaṭṭhena vimutti maggo, |
Deliverance (vimutti) is the Way, in the sense of abandoning. |
samucchedaṭṭhena khaye ñāṇaṃ maggo, |
Knowledge in extinguishing (khaye ñaṇa) is the Way, in the sense of cutting-off. |
chando mūlaṭṭhena maggo, |
Desire (chanda) is the Way, in the sense of being the root. |
manasikāro samuṭṭhānaṭṭhena maggo, |
Attention (manasikāra) is the Way, in the sense of originating. |
phasso samodhānaṭṭhena maggo, |
Contact (phassa) is the Way, in the sense of bringing together. |
vedanā samosaraṇaṭṭhena maggo, |
Sensations (vedanā) are the Way, in the sense of being the junction. |
samādhi pamukhaṭṭhena maggo, |
Concentration (samādhi) is the Way, in the sense of being the entrance. |
sati ādhipateyyaṭṭhena maggo, |
Mindfulness (sati)is the Way, in the sense of dominating. |
paññā tatuttaraṭṭhena maggo, |
Wisdom (paññā) is the Way, in the sense of being the best. |
vimutti sāraṭṭhena maggo, |
Release (vimutti) is the Way, in the sense of being the essense. |
amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggoti. |
Nibbāna, immersed in deathlessness, is the Way, in the sense of being the quest. |
Maggakathā niṭṭhitā. |
The Talk about the Way (the Path) has been elucidated. |
Maṇḍapeyyakathā-10 |
The talk on the cream that is fit to be drunk – Maṇḍapeyyakathā |
‘‘Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ. |
This holy life (brahmacariya), O, Monks, is the cream . |
Satthā sammukhībhūto tidhattamaṇḍo. |
In the company of the Teacher, there are three kinds of cream. |
| (Note: Here, cream refers to the best of the best – the crème de la crème) | |
Satthari sammukhībhūte |
In the company of the Teacher, there is – |
desanāmaṇḍo, |
the cream of Teachings, |
paṭiggahamaṇḍo, |
the cream of the Recipients (of the Teachings), |
brahmacariyamaṇḍo’’. |
the cream of the Holy Life. |
Katamo desanāmaṇḍo? |
What is the cream of the Teaching? |
Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, |
The telling of, teaching of, declaring of, laying down of, making clear of, detailing of, giving an exposition of the four-fold Noble Truths… |
catunnaṃ satipaṭṭhānānaṃ…pe… |
of the four frames of reference… |
catunnaṃ sammappadhānānaṃ… |
of the four exertions… |
catunnaṃ iddhipādānaṃ… |
of the four bases of success… |
pañcannaṃ indriyānaṃ… |
of the five faculties… |
pañcannaṃ balānaṃ… |
of the five strengths… |
sattannaṃ bojjhaṅgānaṃ… |
of the seven factors of enlightenment… |
ariyassa aṭṭhaṅgikassa maggassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ – |
The telling of, teaching of, declaring of, laying down of, making clear of, detailing of, giving an exposition of the eight-fold Noble Path – |
ayaṃ desanāmaṇḍo. |
This is the cream of the Teaching. |
Katamo paṭiggahamaṇḍo? |
What is the cream of the Recipients? |
Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro – ayaṃ paṭiggahamaṇḍo. |
Monks, nuns, lay men, lay women, gods, humans and any other learners – This is the cream of the Recipients. |
Katamo brahmacariyamaṇḍo? |
What is the cream of the Holy Life? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ brahmacariyamaṇḍo. |
It is the Noble Eight-fold Path – that is – Right View, Right Resolve, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration – This is the cream of the Holy Life. |
Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; |
The cream of resoluteness is the faculty of faith (saddhindriyaṃ); faithlessness is the dregs. |
assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of faithlessness, one drinks the faith-faculty’s cream of resoluteness – and so that is the cream fit to be drunk. |
Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; |
The cream of exertion is the faculty of effort (viriyindriyaṃ); laziness is the dregs. |
kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyindriyassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of laziness, one drinks the effort-faculty’s cream of exertion – and so that is the cream fit to be drunk. |
Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; |
The cream of establishing is the faculty of mindfulness (satindriyaṃ); heedlessness is the dregs. |
pamādaṃ kasaṭaṃ chaḍḍetvā satindriyassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of heedlessness, one drinks the mindfulness-faculty’s cream of establishing – and so that is the cream fit to be drunk. |
Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; |
The cream of non-distractedness is the faculty of concentration (samādhindriyaṃ); restlessness is the dregs. |
uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhindriyassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs, one drinks the concentration-faculty’s cream of non-distractedness – and so that is the cream fit to be drunk. |
Dassanamaṇḍo paññindriyaṃ, avijjaṃ kasaṭo; |
The cream of seeing is the faculty of wisdom (paññindriyaṃ); ignorance is the dregs. |
avijjaṃ kasaṭaṃ chaḍḍetvā paññindriyassa dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs, one drinks the wisdom-faculty’s cream of seeing – and so that is the cream fit to be drunk. |
Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; |
The cream of being unshaken by faithlessness is the strength of faith (saddhābalaṃ), faithlessness is the dregs. |
assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhābalassa assaddhiye akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of faithlessness, one drinks the strength-of-faith’s cream of being unshaken by faithlessness – and so that is the cream fit to be drunk. |
Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; |
The cream of being unshaken by laziness is the strength of effort (viriyabalaṃ), laziness is the dregs. |
kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyabalassa kosajje akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of laziness, one drinks the strength-of-effort’s cream of being unshaken by laziness – so that is the cream fit to be drunk. |
Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; |
The cream of being unshaken by heedlessness is the strength of mindfulness (satibalaṃ), heedlessness is the dregs. |
pamādaṃ kasaṭaṃ chaḍḍetvā satibalassa pamāde akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of heedlessness, one drinks the strength-of-mindfulness’s cream of being unshaken by heedlessness – so that is the cream fit to be drunk. |
Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; |
The cream of being unshaken by restlessness is the strength of concentration (samādhibalaṃ), restlessness is the dregs. |
uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhibalassa uddhacce akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of restlessness, one drinks the strength-of-concentration’s cream of being unshaken by restlessness – so that is the cream fit to be drunk. |
Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; |
The cream of being unshaken by ignorance is the strength of wisdom (paññābalaṃ), ignorance is the dregs. |
avijjaṃ kasaṭaṃ chaḍḍetvā paññābalassa avijjāya akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of ignorance, one drinks the strength-of-wisdom’s cream of being unshaken by ignorance – so that is the cream fit to be drunk. |
Upaṭṭhānamaṇḍo satisambojjhaṅgā, pamādo kasaṭo; |
The cream of establishing is the mindfulness factor of enlightenment (satisambojjhaṅga), heedlessness is the dregs. |
pamādaṃ kasaṭaṃ chaḍḍetvā satisambojjhaṅgassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of heedlessness, one drinks the satisambojjhaṅga’s cream of establishing – so that is the cream fit to be drunk. |
Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; |
The cream of analysing is the investigation of phenomena factor of enlightenment (dhammavicaya sambojjhaṅga), ignorance is the dregs. |
avijjaṃ kasaṭaṃ chaḍḍetvā dhammavicayasambojjhaṅgassa pavicayamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of ignorance, one drinks the dhammavicaya sambojjhaṅga’s cream of analysing – so that is the cream fit to be drunk. |
Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; |
The cream of exerting is the effort factor of enlightenment (viriy sambojjhaṅga), laziness is the dregs. |
kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyasambojjhaṅgassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of laziness, one drinks the viriya sambojjhaṅga’s cream of exerting – so that is the cream fit to be drunk. |
Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; |
The cream of diffusing is the delight factor of enlightenment (pīti sambojjhaṅga), feverishness is the dregs. |
pariḷāhaṃ kasaṭaṃ chaḍḍetvā pītisambojjhaṅgassa pharaṇamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of feverishness, one drinks the pīti sambojjhaṅga’s cream of spreading – so that is the cream fit to be drunk. |
Upasamamaṇḍo passaddhisambojjhaṅgo, duṭṭhullaṃ kasaṭo; |
The cream of soothing-ness is the tranquillity factor of enlightenment (passadhi sambojjhaṅga), grossness is the dregs. |
duṭṭhullaṃ kasaṭaṃ chaḍḍetvā passaddhisambojjhaṅgassa upasamamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of grossness, one drinks the passadhi sambojjhaṅga’s cream of soothing – so that is the cream fit to be drunk. |
Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; |
The cream of being undistracted is the concentration factor of enlightenment (samādhi sambojjhaṅga), restlessness is the dregs. |
uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhisambojjhaṅgassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of restlessness, one drinks the satisambojjhaṅga’s cream of being undistracted – so that is the cream fit to be drunk. |
Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, appaṭisaṅkhā kasaṭo; |
The cream of reflecting is the equanimity factor of enlightenment (upekkhā sambojjhaṅga), not reflecting is the dregs. |
appaṭisaṅkhaṃ kasaṭaṃ chaḍḍetvā upekkhāsambojjhaṅgassa paṭisaṅkhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of not-reflecting, one drinks the satisambojjhaṅga’s cream of reflecting – so that is the cream fit to be drunk. |
Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; |
The cream of seeing is Right View – Wrong View is the dregs. |
micchādiṭṭhiṃ kasaṭaṃ chaḍḍetvā sammādiṭṭhiyā dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong View, one drinks Right View’s cream of seeing – so that is the cream fit to be drunk. |
Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; |
The cream of commitment is Right Resolve – Wrong Resolve is the dregs. |
micchāsaṅkappaṃ kasaṭaṃ chaḍḍetvā sammāsaṅkappassa abhiniropanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong Resolve, one drinks Right Resolve’s cream of commitment – so that is the cream fit to be drunk. |
Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; |
The cream of upholding is Right Speech – Wrong Speech is the dregs. |
micchāvācaṃ kasaṭaṃ chaḍḍetvā sammāvācāya pariggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong Speech, one drinks Right View’s cream of upholding – so that is the cream fit to be drunk. |
Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; |
The cream of originating is Right Action – Wrong Action is the dregs. |
micchākammantaṃ kasaṭaṃ chaḍḍetvā sammākammantassa samuṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong Action, one drinks Right Action’s cream of originating – so that is the cream fit to be drunk. |
Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; |
The cream of purifying is Right Livelihood – Wrong Livelihood is the dregs. |
micchāājīvaṃ kasaṭaṃ chaḍḍetvā sammāājīvassa vodānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong Livelihood, one drinks Right Livelihood’s cream of purifying – so that is the cream fit to be drunk. |
Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; |
The cream of exerting is Right Effort – Wrong Effort is the dregs. |
micchāvāyāmaṃ kasaṭaṃ chaḍḍetvā sammāvāyāmassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong Effort, one drinks Right Effort’s cream of exerting – so that is the cream fit to be drunk. |
Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; |
The cream of establishing is Right Mindfulness – Wrong Mindfulness is the dregs. |
micchāsatiṃ kasaṭaṃ chaḍḍetvā sammāsatiyā upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong Mindfulness, one drinks Right Mindfulness’s cream of establishing – so that is the cream fit to be drunk. |
Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; |
The cream of being undistracted is Right Concentration – Wrong Concentration is the dregs. |
micchāsamādhiṃ kasaṭaṃ chaḍḍetvā sammāsamādhissa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. |
Throwing away the dregs of Wrong Concentration, one drinks Right Concentration’s cream of being undistracted – so that is the cream fit to be drunk. |
Atthi maṇḍo, atthi peyyaṃ, atthi kasaṭo. |
There is the cream. There is that which is fit to be drunk. There is the dregs. |
Adhimokkhamaṇḍo saddhindriyaṃ, |
The cream of being decisive is the faith-faculty (saddhindriya); |
assaddhiyaṃ kasaṭo; |
faithlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Paggahamaṇḍo vīriyindriyaṃ, |
The cream of exerting is the effort-faculty (viriyindriya); |
kosajjaṃ kasaṭo; |
laziness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Upaṭṭhānamaṇḍo satindriyaṃ, |
The cream of establishing is the mindfulness-faculty (satindriya); |
pamādo kasaṭo; |
heedlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Avikkhepamaṇḍo samādhindriyaṃ, |
The cream of being undistracted is the concentration-faculty (samādhindriya); |
uddhaccaṃ kasaṭo; |
restlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Dassanamaṇḍo paññindriyaṃ, |
The cream of seeing is the wisdom-faculty (paññindriya); |
avijjā kasaṭo; |
ignorance is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Assaddhiye akampiyamaṇḍo saddhābalaṃ, |
The cream of being unshaken by faithlessness is the strength of faith (saddhābalaṃ), |
assaddhiyaṃ kasaṭo; |
faithlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Kosajje akampiyamaṇḍo vīriyabalaṃ, |
The cream of being unshaken by laziness is the strength of effort (viriya balaṃ), |
kosajjaṃ kasaṭo; |
laziness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Pamāde akampiyamaṇḍo satibalaṃ, |
The cream of being unshaken by heedlessness is the strenght of mindfulness (sati balaṃ), |
pamādo kasaṭo; |
heedlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Uddhacce akampiyamaṇḍo samādhibalaṃ, |
The cream of being unshaken by restlessness is the strength of concentration (samādhi balaṃ), |
uddhaccaṃ kasaṭo; |
restlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Avijjāya akampiyamaṇḍo paññābalaṃ, |
The cream of being unshaken by ignorance is the strength of wisdom (paññā balaṃ), |
avijjā kasaṭo; |
ignorance is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Upaṭṭhānamaṇḍo satisambojjhaṅgo, |
The cream of establishing is the enlightenment factor of mindfulness; |
pamādo kasaṭo; |
heedlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Pavicayamaṇḍo dhammavicayasambojjhaṅgo, |
The cream of analysing is the enlightenment factor of investigation-of-phenomena; |
avijjā kasaṭo; |
ignorance is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Paggahamaṇḍo vīriyasambojjhaṅgo, |
The cream of exerting is the enlightenment factor of effort; |
kosajjaṃ kasaṭo; |
laziness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Pharaṇamaṇḍo pītisambojjhaṅgo, |
The cream of diffusing is the enlightenment factor of delight; |
pariḷāho kasaṭo; |
feverishness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Upasamamaṇḍo passaddhisambojjhaṅgo, |
The cream of soothingness is the enlightenment factor of tranquillity; |
duṭṭhullaṃ kasaṭo; |
grossness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Avikkhepamaṇḍo samādhisambojjhaṅgo, |
The cream of being undistracted is the enlightenment factor of concentration; |
uddhaccaṃ kasaṭo; |
restlessness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, |
The cream of reflecting is the enlightenment factor of equanimity; |
apaṭisaṅkhā kasaṭo; |
not-reflecting is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Dassanamaṇḍo sammādiṭṭhi, |
The cream of seeing is Right View – |
micchādiṭṭhi kasaṭo; |
Wrong View is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Abhiniropanamaṇḍo sammāsaṅkappo, |
The cream of commitment is Right Resolve – |
micchāsaṅkappo kasaṭo; |
Wrong Resolve is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Pariggahamaṇḍo sammāvācā, |
The cream of upholding is Right Speech – |
micchāvācā kasaṭo; |
Wrong Speech is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Samuṭṭhānamaṇḍo sammākammanto, |
The cream of originating is Right Action – |
micchākammanto kasaṭo; |
Wrong Action is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Vodānamaṇḍo sammāājīvo, |
The cream of purifying is Right Livelihood – |
micchāājīvo kasaṭo; |
Wrong Livelihood is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Paggahamaṇḍo sammāvāyāmo, |
The cream of exerting is Right Effort – |
micchāvāyāmo kasaṭo; |
Wrong Effort is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Upaṭṭhānamaṇḍo sammāsati, |
The cream of establishing is Right Mindfulness – |
micchāsati kasaṭo; |
Wrong Mindfulness is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Avikkhepamaṇḍo sammāsamādhi, |
The cream of being undistracted is Right Concentration – |
micchāsamādhi kasaṭo; |
Wrong Concentration is the dregs. |
yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. |
Therein, whatever is the joy and gain of benefit; the joy and gain of that phenomena; the joy and gain of release – that is what is fit to be drunk; worthy of being drunk. |
Dassanamaṇḍo sammādiṭṭhi… |
The cream of seeing is Right View… |
abhiniropanamaṇḍo sammāsaṅkappo… |
The cream of commitment is Right Resolve… |
pariggahamaṇḍo sammāvācā… |
The cream of upholding is Right Speech… |
samuṭṭhānamaṇḍo sammākammanto… |
The cream of originating is Right Action… |
vodānamaṇḍo sammāājīvo… |
The cream of purifying is Right Livelihood… |
paggahamaṇḍo sammāvāyāmo… |
The cream of exerting is Right Effort… |
upaṭṭhānamaṇḍo sammāsati… |
The cream of establishing is Right Mindfulness… |
avikkhepamaṇḍo sammāsamādhi. |
The cream of being undistracted is Right Concentration. |
Upaṭṭhānamaṇḍo satisambojjhaṅgo… |
The cream of establishing is the mindfulness factor of enlightenment… |
pavicayamaṇḍo dhammavicayasambojjhaṅgo… |
The cream of analysing is the investigation-of-phenomena factor of enlightenment… |
paggahamaṇḍo vīriyasambojjhaṅgo… |
The cream of exerting is the effort factor of enlightenment… |
pharaṇamaṇḍo pītisambojjhaṅgo… |
The cream of diffusing is the delight factor of enlightenment… |
upasamamaṇḍo passaddhisambojjhaṅgo… |
The cream of being soothing is the tranquillity factor of enlightenment… |
avikkhepamaṇḍo samādhisambojjhaṅgo… |
The cream of being undistracted is the concentration factor of enlightenment… |
paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo. |
The cream of reflecting is the equanimity factor of enlightenment. |
Assaddhiye akampiyamaṇḍo saddhābalaṃ… |
The cream of being unshaken by faithlessness is the strength of faith… |
kosajje akampiyamaṇḍo vīriyabalaṃ… |
The cream of being unshaken by laziness is the strength of effort… |
pamāde akampiyamaṇḍo satibalaṃ… |
The cream of being unshaken by heedlessness is the strength of mindfulness… |
uddhacce akampiyamaṇḍo samādhibalaṃ… |
The cream of being unshaken by restlessness is the strength of concentration… |
avijjāya akampiyamaṇḍo paññābalaṃ. |
The cream of being unshaken by ignorance is the strength of wisdom. |
Adhimokkhamaṇḍo saddhindriyaṃ… |
The cream of being decisive is the faith-faculty… |
paggahamaṇḍo vīriyindriyaṃ… |
The cream of exerting is the effort-faculty… |
upaṭṭhānamaṇḍo satindriyaṃ… |
The cream of establishing is the mindfulness-faculty… |
avikkhepamaṇḍo samādhindriyaṃ… |
The cream of undistractedness is the concentration-faculty… |
dassanamaṇḍo paññindriyaṃ. |
The cream of seeing is the wisdom-faculty. |
Ādhipateyyaṭṭhena indriyā maṇḍo, |
In the sense of dominating, the faculties are the cream. |
akampiyaṭṭhena balā maṇḍo, |
In the sense of being unshaken, the strengths are the cream. |
niyyānaṭṭhena bojjhaṅgā maṇḍo, |
In the sese of leading forth, the factors of enlightenment are the cream. |
hetuṭṭhena maggo maṇḍo, |
In the sense of being the cause, the Path/ the Way is the cream. |
upaṭṭhānaṭṭhena satipaṭṭhānā maṇḍo, |
In the sense of establishing, the frames of reference are the cream. |
padahanaṭṭhena sammappadhānā maṇḍo, |
In the sense of exerting, the right exertions are the cream. |
ijjhanaṭṭhena iddhipādā maṇḍo, |
In the sense of being successful, the bases of success are the cream. |
tathaṭṭhena saccā maṇḍo, |
In the sense of being the reality, the Truths are the cream. |
avikkhepaṭṭhena samatho maṇḍo, |
In the sense of being undistracted, the concentration practice is the cream. |
anupassanaṭṭhena vipassanā maṇḍo, |
In the sense of contemplating, the insight practice is the cream. |
ekarasaṭṭhena samathavipassanā maṇḍo, |
In the sense of being of same essence, the concentration-insight practice is the cream. |
anativattanaṭṭhena yuganaddhā maṇḍo, |
In the sense of not out-running, the concordant practice (yuganaddhā) is the cream. |
saṃvaraṭṭhena sīlavisuddhi maṇḍo, |
In the sense of restraint, the purification of morality is the cream. |
avikkhepaṭṭhena cittavisuddhi maṇḍo, |
In the sense of being undistracted, the purification of mind is the cream. |
dassanaṭṭhena diṭṭhivisuddhi maṇḍo, |
In the sense of seeing, the purification of view is the cream. |
muttaṭṭhena vimokkho maṇḍo, |
In the sense of delivering, the release (vimokkha) is the cream. |
paṭivedhaṭṭhena vijjā maṇḍo, |
In the sense of penetrating, the knowledge (vijjā) is the cream. |
pariccāgaṭṭhena vimutti maṇḍo, |
In the sense of abandoning, the deliverance (vimutti) is the cream. |
samucchedaṭṭhena khaye ñāṇaṃ maṇḍo, |
In the sense of cutting-off, the knowledge in extinguishing (khaye ñāṇaṃ) is the cream. |
paṭippassaddhaṭṭhena anuppāde ñāṇaṃ maṇḍo, |
In the sense of allaying, the knowledge of non-arising (anuppāde ñāṇaṃ) is the cream. |
chando mūlaṭṭhena maṇḍo, |
In the sense of being the root, desire (chanda) is the cream. |
manasikāro samuṭṭhānaṭṭhena maṇḍo, |
In the sense of originating, attention (manasikāra) is the cream. |
phasso samodhānaṭṭhena maṇḍo, |
In the sense of bringing together, contact is the cream. |
vedanā samosaraṇaṭṭhena maṇḍo, |
In the sense of being the junction, the sensations are the cream. |
samādhi pamukhaṭṭhena maṇḍo, |
In the sense of being the entrance, concentration is the cream. |
sati ādhipateyyaṭṭhena maṇḍo, |
In the sense of dominating, mindfulness is the cream. |
paññā tatuttaraṭṭhena maṇḍo, |
In the sense of being the best, wisdom is the cream. |
vimutti sāraṭṭhena maṇḍo, |
In the sense of being the essence, release (vimutti) is the cream. |
amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maṇḍoti. |
In the sense of being the quest, Nibbāna that is immersed in deathlessness is the cream. |
Catuttha-bhāṇavāro. |
fourth cycle of recitation |
Maṇḍapeyyakathā niṭṭhitā. |
The talk on the cream that is fit to be drunk has been elucidated. |
Yuganaddhakathā-1 |
About Practicing in Tandem – Yuganaddhakathā |
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. |
Thus it was heard by me – Once Venerable Ānanda was dwelling in Kosambi, in the Ghosita’s monastery. |
Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti. |
Then, the Venerable Ānanda addressed the monks – “O Brethren!” |
‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. |
Those monks responded to Venerable Ānanda as, “Venerable Sir!” |
Āyasmā ānando etadavoca – |
Venerable Ānanda said thus – |
‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso catūhi maggehi etesaṃ vā aññatarena. |
Brethren! Any which monk or nun, declares to me the attainment of Arahantship – it is by all of these four ways or by one of them. |
Katamehi catūhi? |
What (are those) four (ways)? |
‘‘Idhāvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. |
Here, brethren, a monk practices concentration-preceded insight meditation. |
Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. |
When he practices concentration-preceded insight meditation, the Path (magga) arises. |
So taṃ maggaṃ āsevati bhāveti bahulīkaroti. |
He resorts to, practices, rehearses that Path. |
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti. |
When he is resorting to, practicing, rehearsing that Path, the fetters are abandoned; the latent defilements are eradicated. |
‘‘Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. |
And furthermore, brethren, a monk practices insight-preceded concentration meditation. |
Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. |
When he practices insight-preceded concentration meditation, the Path arises. |
So taṃ maggaṃ āsevati bhāveti bahulīkaroti. |
He resorts to, practices, rehearses that Path. |
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti. |
When he is resorting to, practicing, rehearsing that Path, the fetters are abandoned; the latent defilements are eradicated. |
‘‘Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. |
And furthermore, brethren, a monk practices concentration and insight meditation jointly (in tandem). |
Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. |
When he practices concentration and insight meditation jointly (in tandem), the Path arises. |
So taṃ maggaṃ āsevati bhāveti bahulīkaroti. |
He resorts to, practices, rehearses that Path. |
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti. |
When he is resorting to, practicing, rehearsing that Path, the fetters are abandoned; the latent defilements are eradicated. |
‘‘Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. |
And furthermore, brethren, the mind of a monk is seized by restlessness regarding the Truth of the phenomena (they are actually corruptions of insight) (i.e. upakkilesas). |
So, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
In time, brethren, that mind gets established inward, settles down, becomes one and concentrates. |
Tassa maggo sañjāyati. |
The Path (magga) arises. |
So taṃ maggaṃ āsevati bhāveti bahulīkaroti. |
He resorts to, practices, rehearses that Path. |
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti. |
When he is resorting to, practicing, rehearsing that Path, the fetters are abandoned; the latent defilements are eradicated. |
‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso imehi catūhi maggehi, etesaṃ vā aññatarenā’’ti. |
Brethren! Any which monk or nun, declares to me the attainment of Arahantship – it by all of these four ways or by one of them. |
Suttantaniddeso |
Explanation of the Discourse |
Kathaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti? |
How does he practice concentraction-preceded insight meditation? |
Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. |
The single-pointedness of the mind, the non-distraction due to renunciation – is concentration. |
Tattha jāte dhamme |
Therein, when phenomena arise, |
aniccato anupassanaṭṭhena vipassanā, |
in terms of contemplation as impermanent it is insight meditation; |
dukkhato anupassanaṭṭhena vipassanā, |
in terms of contemplation as suffering it is insight meditation; |
anattato anupassanaṭṭhena vipassanā. |
in terms of contemplation as not-self it is insight meditation. |
Iti paṭhamaṃ samatho, pacchā vipassanā. |
Thus the preceding is the concentration meditation, the ensuing is the insight meditation. |
Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. |
Therefore it is said – ‘He practices concentration-preceded insight meditation.’ |
Bhāvetīti catasso bhāvanā – |
“Bhāveti” – ‘practices’ means – there are four (kinds of) practices – |
tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, |
It is ‘practice’ in sense of not outpacing the (concomitant) phenomena that have arisen; |
indriyānaṃ ekarasaṭṭhena bhāvanā, |
it is ‘practice’ in the sense of the faculties being functionally equivalent (ekarasa); |
tadupagavīriyavāhanaṭṭhena bhāvanā, |
it is ‘practice’ in the sense of utilizing the generated energy; |
āsevanaṭṭhena bhāvanā. |
it is ‘practice’ in the sense of resorting to it (āsevana). |
Maggo sañjāyatīti kathaṃ maggo sañjāyati? |
“Maggo sañjāyati” – ‘The Path is born’ – How does the Path arise (how is the Path born)? |
Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, |
In the sense of seeing, the Path of Right View is born. |
abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati, |
In the sense of commitment, the Path of Right Resolve is born. |
pariggahaṭṭhena sammāvācā maggo sañjāyati, |
In the sense of upholding, the Path of Right Speech is born. |
samuṭṭhānaṭṭhena sammākammanto maggo sañjāyati, |
In the sense of originating, the Path of Right Action is born. |
vodānaṭṭhena sammāājīvo maggo sañjāyati, |
In the sense of purifying, the Path of Right Livelihood is born. |
paggahaṭṭhena sammāvāyāmo maggo sañjāyati, |
In the sense of exerting, the Path of Right Effort is born. |
upaṭṭhānaṭṭhena sammāsati maggo sañjāyati, |
In the sense of establishing, the Path of Right Mindfulness is born. |
avikkhepaṭṭhena sammāsamādhi maggo sañjāyati – |
In the sense of non-distractedness, the Path of Right Concentration is born. |
evaṃ maggo sañjāyati. |
Thus is the Path born. |
So taṃ maggaṃ āsevati bhāveti bahulīkaroti āsevatīti |
“So taṃ maggaṃ āsevati bhāveti bahulīkaroti” – ‘He resorts to, practices, rehearses that Path’ – |
kathaṃ āsevati? |
How does he resort to (it)? |
Āvajjanto āsevati, |
He resorts to it by adverting to it. |
jānanto āsevati, |
He resorts to it by knowing it. |
passanto āsevati, |
He resorts to it by seeing it. |
paccavekkhanto āsevati, |
He resorts to it by reflecting on it. |
cittaṃ adhiṭṭhahanto āsevati, |
He resorts to it by establishing the mind. |
saddhāya adhimuccanto āsevati, |
He resorts to it by being decisive with faith. |
vīriyaṃ paggaṇhanto āsevati, |
He resorts to it by exerting with effort. |
satiṃ upaṭṭhāpento āsevati, |
He resorts to it by being established with mindfulness. |
cittaṃ samādahanto āsevati, |
He resorts to it by composing the mind. |
paññāya pajānanto āsevati, |
He resorts to it by knowing with wisdom. |
abhiññeyyaṃ abhijānanto āsevati, |
He resorts to it by knowing thoroughly what should be known thoroughly. |
pariññeyyaṃ parijānanto āsevati, |
He resorts to it by comprehending what should be comprehended. |
pahātabbaṃ pajahanto āsevati, |
He resorts to it abandoning what should be abandoned. |
bhāvetabbaṃ bhāvento āsevati, |
He resorts to it practicing what should be practiced. |
sacchikātabbaṃ sacchikaronto āsevati – |
He resorts to it by realizing what should be realized. |
evaṃ āsevati. |
Thus he resorts to it. |
Bhāvetīti kathaṃ bhāveti? |
“Bhāveti” – ‘practices’ – How does he practice? |
Āvajjanto bhāveti, |
He practices by adverting. |
jānanto bhāveti, |
He practices by knowing. |
passanto bhāveti, |
He practices by seeing. |
paccavekkhanto bhāveti, |
He practices by reflecting. |
cittaṃ adhiṭṭhahanto bhāveti, |
He practices by composing the mind. |
saddhāya adhimuccanto bhāveti, |
He practices by being decisive with faith. |
vīriyaṃ paggaṇhanto bhāveti, |
He practices by exerting with effort. |
satiṃ upaṭṭhāpento bhāveti, |
He practices by establishing with mindfulness. |
cittaṃ samādahanto bhāveti, |
He practices by composing the mind. |
paññāya pajānanto bhāveti, |
He practices by knowing with wisdom. |
abhiññeyyaṃ abhijānanto bhāveti, |
He practices by knowing thoroughly what should be known thoroughly. |
pariññeyyaṃ parijānanto bhāveti, |
He practices by comprehending what should be comprehended. |
pahātabbaṃ pajahanto bhāveti, |
He practices by abandoning what should be abandoned. |
bhāvetabbaṃ bhāvento bhāveti, |
He practices by practicing what should be practiced. |
sacchikātabbaṃ sacchikaronto bhāveti – |
He practices by realizing what should be realized. |
evaṃ bhāveti. |
Thus he practices it. |
Bahulīkarotīti kathaṃ bahulīkaroti? |
“Bahulīkaroti” – ‘rehearses’ – How does he rehearse? |
Āvajjanto bahulīkaroti, |
He rehearses by adverting. |
jānanto bahulīkaroti, |
He rehearses by knowing. |
passanto bahulīkaroti, |
He rehearses by seeing. |
paccavekkhanto bahulīkaroti, |
He rehearses by reflecting. |
cittaṃ adhiṭṭhahanto bahulīkaroti, |
He rehearses by composing the mind. |
saddhāya adhimuccanto bahulīkaroti, |
He rehearses by being decisive with faith. |
vīriyaṃ paggaṇhanto bahulīkaroti, |
He rehearses by exerting with effort. |
satiṃ upaṭṭhāpento bahulīkaroti, |
He rehearses by establishing with mindfulness. |
cittaṃ samādahanto bahulīkaroti, |
He rehearses by composing the mind. |
paññāya pajānanto bahulīkaroti, |
He rehearses by knowing with wisdom. |
abhiññeyyaṃ abhijānanto bahulīkaroti, |
He rehearses by knowing thoroughly what should be known thoroughly. |
pariññeyyaṃ parijānanto bahulīkaroti, |
He rehearses by comprehending what should be comprehended. |
pahātabbaṃ pajahanto bahulīkaroti, |
He rehearses by abandoning what should be abandoned. |
bhāvetabbaṃ bhāvento bahulīkaroti, |
He rehearses by practicing what should be practiced. |
sacchikātabbaṃ sacchikaronto bahulīkaroti – |
He rehearses by realizing what should be realized. |
evaṃ bahulīkaroti. |
Thus he rehearses it. |
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti anusayā byantīhontīti |
‘When he is resorting to, practicing, rehearsing that Path, the fetters are abandoned; the latent defilements are eradicated’ – |
kathaṃ saññojanāni pahīyanti, anusayā byantīhonti? |
How are the fetters abandoned; the latent defilements eradicated? |
Sotāpattimaggena, sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; |
With the Path of Stream-entry, self-view, doubt, adherence to rites and rituals – these three fetters are abandoned. |
diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. |
The latent defilement of wrong view, the latent defilement of doubt – these two latent defilements are eradicated. |
Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; |
With the Path of Once-returner, the gross fetter of desire for sensuality, the fetter of ill-will – these two fetters are abandoned. |
oḷāriko kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. |
The gross latent defilement of desire for sensuality and latent defilement of ill-will – these two latent defilements are eradicated. |
Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; |
With the Path of Non-returner, the residual fetter of desire for sensuality, the fetter of ill-will – these two fetters are abandoned. |
anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. |
The residual latent defilement of desire for sensuality, the latent defilement of ill-will – these two latent defilements are eradicated. |
Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; |
With the Path of Arahantship, desire for form, desire for formlessness, conceit, restlessness, ignorance – these five fetters are abandoned. |
mānānusayo, bhavarāgānusayo, avijjānusayo – ime tayo anusayā byantīhonti. |
The latent defilement of conceit, the latent defilement of desire for becoming, the latent defilement of ignorance – these three latent defilements are eradicated. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
Thus the fetters are abandoned, the latent defilements are eradicated. |
Abyāpādavasena cittassa ekaggatā avikkhepo samādhi…pe… |
The single-pointedness of the mind, the non-distraction due to non-ill-will – is concentration… |
ālokasaññāvasena cittassa ekaggatā avikkhepo samādhi…pe… |
The single-pointedness of the mind, the non-distraction due to perception of light – is concentration… |
paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. |
The single-pointedness of the mind, the non-distraction – contemplation of relinquishment with in-breath, contemplation of relinquishment with out-breath – is concentration. |
Tattha jāte dhamme |
Therein, when phenomena arise, |
aniccato anupassanaṭṭhena vipassanā, |
in terms of contemplation as impermanent it is insight meditation; |
dukkhato anupassanaṭṭhena vipassanā, |
in terms of contemplation as suffering it is insight meditation; |
anattato anupassanaṭṭhena vipassanā. |
in terms of contemplation as not-self it is insight meditation. |
Iti paṭhamaṃ samatho, pacchā vipassanā. |
Thus the preceding is the concentration meditation; the ensuing is the insight meditation. |
Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. |
Therefore it is said – ‘He practices concentration-preceded insight meditation.’ |
Bhāvetīti catasso bhāvanā – |
“Bhāveti” – ‘practices’ means – there are four (kinds of) practices – |
tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, |
It is ‘practice’ in sense of not outdistancing the phenomena that have arisen; |
indriyānaṃ ekarasaṭṭhena bhāvanā, |
it is ‘practice’ in the sense of the faculties being functionally equivalent; |
tadupagavīriyavāhanaṭṭhena bhāvanā, |
it is ‘practice’ in the sense of utilizing the generated energy; |
āsevanaṭṭhena bhāvanā. |
it is ‘practice’ in the sense of resorting to (āsevana). |
Maggo sañjāyatīti |
“Maggo sañjāyati” – ‘The Path is born’ – |
kathaṃ maggo sañjāyati? |
How does the Path arise (how is the Path born)? |
Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, |
In the sense of seeing, the Path of Right View is born… |
abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati…pe… |
...implanting right resolve... |
avikkhepaṭṭhena sammāsamādhi maggo sañjāyati. Evaṃ maggo sañjāyati. |
In the sense of non-distractedness, the Path of Right Concentration is born. Thus is the Path born. |
So taṃ maggaṃ āsevati bhāveti bahulīkaroti āsevatīti |
‘He resorts to, practices, rehearses that Path’ – |
kathaṃ āsevati? |
How does he resort to (it)? |
Āvajjanto āsevati…pe… |
He resorts to it by adverting to it… |
sacchikātabbaṃ sacchikaronto āsevati, evaṃ āsevati. |
…He resorts to it by realizing what should be realized. Thus he resorts to it. |
Bhāvetīti kathaṃ bhāveti? |
“Bhāveti” – ‘practices’ – How does he practice? |
Āvajjanto bhāveti, |
He practices by adverting. |
jānanto bhāveti…pe… |
He practices by knowing… |
sacchikātabbaṃ sacchikaronto bhāveti, evaṃ bhāveti. |
He practices by realizing what should be realized. Thus he practices it. |
Bahulīkarotīti kathaṃ bahulīkaroti? |
“Bahulīkaroti” – ‘rehearses’ – How does he rehearse? |
Āvajjanto bahulīkaroti, |
He rehearses by adverting. |
jānanto bahulīkaroti…pe… |
He rehearses by knowing… |
sacchikātabbaṃ sacchikaronto bahulīkaroti, evaṃ bahulīkaroti. |
He rehearses by realizing what should be realized. Thus he rehearses it. |
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhontīti |
‘When he is resorting to, practicing, rehearsing that Path, the fetters are abandoned; the latent defilements are eradicated’ – |
kathaṃ saññojanā pahīyanti, anusayā byantīhonti? |
How are the fetters abandoned; the latent defilements eradicated? |
Sotāpattimaggena sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; |
With the Path of Stream-entry, self-view, doubt, adherence to rites and rituals – these three fetters are abandoned. |
diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. |
The latent defilement of wrong view, the latent defilement of doubt – these two latent defilements are eradicated. |
Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; |
With the Path of Once-returner, the gross fetter of desire for sensuality, the fetter of ill-will – these two fetters are abandoned. |
oḷāriko kāmarāgānusayo paṭighānusayo – ime dve anusayā byantīhonti. |
The gross latent defilement of desire for sensuality and latent defilement of ill-will – these two latent defilements are eradicated. |
Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; |
With the Path of Non-returner, the residual fetter of desire for sensuality, the fetter of ill-will – these two fetters are abandoned. |
anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. |
The residual latent defilement of desire for sensuality, the latent defilement of ill-will – these two latent defilements are eradicated. |
Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; |
With the Path of Arahantship, desire for form, desire for formlessness, conceit, restlessness, ignorance – these five fetters are abandoned. |
mānānusayo, bhavarāgānusayo, avijjānusayo – ime tayo anusayā byantīhonti. |
The latent defilement of conceit, the latent defilement of desire for becoming, the latent defilement of ignorance – these three latent defilements are eradicated. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
Thus the fetters are abandoned, the latent defilements are eradicated. |
Evaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti. |
Thus he practices concentration-preceded insight meditation. |
Kathaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti? |
How does he practice insight-preceded concentration meditation? |
Aniccato anupassanaṭṭhena vipassanā, |
It is insight meditation in terms of contemplation as impermanent. |
dukkhato anupassanaṭṭhena vipassanā, |
It is insight meditation in terms of contemplation as suffering. |
anattato anupassanaṭṭhena vipassanā. |
It is insight meditation in terms of contemplation as not-self. |
Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo, samādhi. |
Relinquishing the phenomena that arise therein – the one-pointed focus of the mind, the non-distraction is concentration. |
Iti paṭhamaṃ vipassanā, pacchā samatho. |
Thus, preceding is the insight meditation; ensuing is the concentration meditation. |
Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. |
Therefore it is said – ‘He practices insight-preceded concentration meditation’. |
Bhāvetīti catasso bhāvanā – |
“Bhāveti” – “practices” – there are four kinds of practice – |
āsevanaṭṭhena bhāvanā…pe… |
Practice in terms of ‘resorting to’… |
maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… |
“Maggo sañjāyati” – “The Path arises.” – How does the Path arise?… |
evaṃ maggo sañjāyati. |
… thus, the Path arises. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
… thus, the fetters are abandoned, the latent tendencies are eradicated. |
Rūpaṃ aniccato anupassanaṭṭhena vipassanā, |
It is insight meditation in terms of contemplation of form as impermanent. |
rūpaṃ dukkhato anupassanaṭṭhena vipassanā, |
It is insight meditation in terms of contemplation of form as suffering. |
rūpaṃ anattato anupassanaṭṭhena vipassanā. |
It is insight meditation in terms of contemplation of form as not-self. |
Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo, samādhi. |
Relinquishing the phenomena that arise therein – the one-pointed focus of the mind, the non-distraction is concentration. |
Iti paṭhamaṃ vipassanā, pacchā samatho. |
Thus, preceding is the insight meditation; ensuing is the concentration meditation. |
Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. |
Therefore it is said – ‘He practices insight-preceded concentration meditation’. |
Bhāvetīti catasso bhāvanā – |
“Bhāveti” – “practices” – there are four kinds of practice – |
āsevanaṭṭhena bhāvanā…pe… |
Practice in terms of ‘resorting to’… |
maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… |
“Maggo sañjāyati” – “The Path arises.” – How does the Path arise?… |
evaṃ maggo sañjāyati. |
… thus, the Path arises. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
… thus, the fetters are abandoned, the latent tendencies are eradicated. |
Vedanaṃ…pe… |
…sensation… |
saññaṃ … |
…perception… |
saṅkhāre… |
…fabrications… |
viññāṇaṃ… |
…consciousness… |
cakkhuṃ…pe… |
…eye… |
jarāmaraṇaṃ aniccato anupassanaṭṭhena vipassanā, |
It is insight meditation in terms of contemplation of aging and death as impermanent. |
jarāmaraṇaṃ dukkhato…pe… |
…aging and death as suffering. |
anattato anupassanaṭṭhena vipassanā. |
It is insight meditation in terms of contemplation of aging and death as not-self. |
Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo, samādhi. |
Relinquishing the phenomena that arise therein – the one-pointed focus of the mind, the non-distraction is concentration. |
Iti paṭhamaṃ vipassanā, pacchā samatho. |
Thus, preceding is the insight meditation; ensuing is the concentration meditation. |
Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. |
Therefore it is said – ‘He practices insight-preceded concentration meditation’. |
Bhāvetīti catasso bhāvanā – |
“Bhāveti” – “practices” – there are four kinds of practice – |
āsevanaṭṭhena bhāvanā…pe… |
Practice in terms of ‘resorting to’… |
maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… |
“Maggo sañjāyati” – “The Path arises.” – How does the Path arise?… |
evaṃ maggo sañjāyati. |
… thus, the Path arises. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
… thus, the fetters are abandoned, the latent tendencies are eradicated. |
Evaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti. |
Thus he practices insight-preceded concentration meditation. |
Kathaṃ samathavipassanaṃ yuganaddhaṃ bhāveti? |
How does he practice concentration and insight meditation jointly? |
Soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti. |
By sixteen ways he practices concentration and insight meditation jointly (or in tandem). |
Ārammaṇaṭṭhena |
1. In terms of object (ārammaṇa) |
gocaraṭṭhena |
2. In terms of (object) domain (gocara) |
pahānaṭṭhena |
In terms of abandoning (pahāna) |
pariccāgaṭṭhena |
In terms of giving up (pariccāga) |
vuṭṭhānaṭṭhena |
In terms of emerging, surfacing (vuṭṭhāna) |
vivaṭṭanaṭṭhena |
In terms of turning away (vivaṭṭana) |
santaṭṭhena |
In terms of calm (santa) |
paṇītaṭṭhena |
In terms of excellence (paṇīta) |
vimuttaṭṭhena |
In terms of release (vimutta) |
anāsavaṭṭhena |
In terms of being canker free (anāsava) |
taraṇaṭṭhena |
In terms of traversing (taraṇa) |
animittaṭṭhena |
In terms of being signless (animitta) |
appaṇihitaṭṭhena |
In terms of desirelessness (appaṇihita) |
suññataṭṭhena |
In terms of emptiness (suññata) |
ekarasaṭṭhena |
In terms of being uni- functional (functionally equivalent) (ekarasa) |
anativattanaṭṭhena |
In terms of not outpacing (anatikamana) |
yuganaddhaṭṭhena. |
In terms of being in tandem (yuganaddha) |
| (It is mentioned in the commentary, that yuganaddha – being in tandem – has already been explained – therefore, excluding the last one, it is in 16 ways.) | |
Kathaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
1.How does he practice concentration meditation and insight meditation in tandem, in terms of object (ārammaṇa)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhārammaṇo, |
Abandoning restlessness – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is cessation of object (i.e. Nibbāna). |
avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhārammaṇā. |
In the sense of contemplation, abandoning ignorance – it is insight meditation which is the cessation of object. |
Iti ārammaṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of object, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of object, he practices concentration meditation and insight meditation in tandem.’ |
Bhāvetīti catasso bhāvanā – |
“Bhāveti” – “practices” – there are four kinds of practice – |
āsevanaṭṭhena bhāvanā…pe… |
practice in terms of ‘resorting to’… |
maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… |
“Maggo sañjāyati” – “the Path arises” – How does the Path arise?… |
evaṃ maggo sañjāyati. |
… thus, the Path arises. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
…thus, the fetters are abandoned, the latent tendencies are eradicated. |
Evaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti. |
Thus, in terms of object, he practices concentration meditation and insight meditation in tandem. |
Kathaṃ gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
2.How does he practice concentration meditation and insight meditation in tandem – in terms of object domain (gocara)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, |
Abandoning restlessness – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhagocarā. |
In the sense of contemplation, abandoning ignorance – it is insight meditation which is the cessation of object domain. |
Iti gocaraṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of object domain, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of object domain, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
3.How does he practice concentration meditation and insight meditation in tandem, in terms of abandoning (pahāna)? |
Uddhaccasahagatakilese ca khandhe ca pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, |
Abandoning the restlessness accompanying defilements and aggregates – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is cessation of object domain. |
avijjāsahagatakilese ca khandhe ca pajahato anupassanaṭṭhena vipassanā nirodhagocarā. |
In the sense of contemplation, abandoning the ignorance accompanying defilements and aggregates it is insight meditation which is the cessation of object domain. |
Iti pahānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of abandoning, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of abandoning, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
4.How does he practice concentration meditation and insight meditation in tandem – in terms of giving up (pariccāga)? |
Uddhaccasahagatakilese ca khandhe ca pariccajato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, |
Giving up the restlessness accompanying defilements and aggregates – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is cessation of object domain. |
avijjāsahagatakilese ca khandhe ca pariccajato anupassanaṭṭhena vipassanā nirodhagocarā. |
In the sense of contemplation, giving up the ignorance accompanying defilements and aggregates it is insight meditation which is the cessation of object domain. |
Iti pariccāgaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of giving up, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of giving up, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
5.How does he practice concentration meditation and insight meditation in tandem – in terms of emerging (vuṭṭhāna)? |
Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, |
Emerging from the restlessness accompanying defilements and aggregates – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is cessation of object domain. |
avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. |
In the sense of contemplation – emerging from the ignorance accompanying defilements and aggregates it is insight meditation which is the cessation of object domain. |
Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of emerging, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of emerging, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
6.How does he practice concentration meditation and insight meditation in tandem – in terms of turning away (vivaṭṭana)? |
Uddhaccasahagatakilesehi ca khandhehi ca vivaṭṭato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, |
Turning away from the restlessness accompanying defilements and aggregates – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is cessation of object domain. |
avijjāsahagatakilesehi ca khandhehi ca vivaṭṭato anupassanaṭṭhena vipassanā nirodhagocarā. |
In the sense of contemplation – turning away from the ignorance accompanying defilements and aggregates it is insight meditation which is the cessation of object domain. |
Iti vivaṭṭanaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of turning away, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of turning away, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
7.How does he practice concentration meditation and insight meditation – in terms of calm (santa)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi santo honti nirodhagocaro, |
Abandoning restlessness – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is calm, (which is) cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā santā hoti nirodhagocarā. |
In the sense of contemplation, abandoning ignorance – it is insight meditation which is calm, (which is) the cessation of object domain. |
Iti santaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of calm, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of calm, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
8.How does he practice concentration meditation and insight meditation – in terms of excellence (paṇīta)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi paṇīto hoti nirodhagocaro, |
Abandoning restlessness – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is excellence, (which is) cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā paṇītā hoti nirodhagocarā. |
In the sense of contemplation, abandoning ignorance – it is insight meditation which is excellence, (which is) the cessation of object domain. |
Iti paṇītaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of excellence, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of excellence, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
9.How does he practice concentration meditation and insight meditation – in terms of release (vimutta)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavā vimutto hoti nirodhagocaro, |
Abandoning restlessness – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is release from the canker of sensual desire, (which is) cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavā vimuttā hoti nirodhagocarā. |
In the sense of contemplation, abandoning ignorance – it is insight meditation which is release from the canker of sensual desire, (which is) the cessation of object domain. |
Iti rāgavirāgā cetovimutti avijjāvirāgā paññā vimuttaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of mind-release of detachment from lust and wisdom-release of detachment from ignorance – concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of release, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
10.How does he practice concentration meditation and insight meditation – in terms of being canker-free (anāsava)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavena anāsavo hoti nirodhagocaro, |
Abandoning restlessness – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is being canker-free with regard to the canker of sensual desire, (which is) cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavena anāsavā hoti nirodhagocarā. |
In the sense of contemplation, abandoning ignorance – it is insight meditation which is being canker-free with regard to the canker of ignorance, (which is) the cessation of object domain. |
Iti anāsavaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of being canker-free, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of being canker-free, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
11.How does he practice concentration meditation and insight meditation – in terms of traversing (taraṇa)? |
Uddhaccasahagatakilese ca khandhe ca tarato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, |
Traversing the restlessness accompanying defilements and aggregates – the one-pointedness of the mind, the non-distraction (of the mind) is concentration which is cessation of object domain. |
avijjāsahagatakilese ca khandhe ca tarato anupassanaṭṭhena vipassanā nirodhagocarā. |
In the sense of contemplation – traversing the ignorance accompanying defilements and aggregates it is insight meditation which is the cessation of object domain. |
Iti taraṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of traversing, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of traversing, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ animittaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
12.How does he practice concentration meditation and insight meditation in tandem – in terms of signlessness (animitta)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbanimittehi animitto hoti nirodhagocaro, |
Abandoning restlessness, the one-pointedness of the mind, the non-distraction (of the mind) is concentration, which is being signless with regard to all signs, (which is) cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbanimittehi animittā hoti nirodhagocarā. |
Abandoning ignorance, the one-pointedness of the mind, the non-distraction (of the mind) is insight meditation, which is being signless with regard to all signs, (which is) cessation of object domain. |
Iti animittaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of signlessness, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘animittaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of signlessness, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
13.How does he practice concentration meditation and insight meditation in tandem – in terms of desirelessness (appaṇihita)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbapaṇidhīhi appaṇihito hoti nirodhagocaro, |
Abandoning restlessness, the one-pointedness of the mind, the non-distraction (of the mind) is concentration, which is being desireless with regard to all that is desirable, (which is) cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbapaṇidhīhi appaṇihitā hoti nirodhagocarā. |
Abandoning ignorance, the one-pointedness of the mind, the non-distraction (of the mind) is insight meditation, which is being desireless with regard to all that is desirable, (which is) cessation of object domain. |
Iti appaṇihitaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of desirelessness, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of desirelessness, he practices concentration meditation and insight meditation in tandem.’ |
Kathaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? |
14.How does he practice concentration meditation and insight meditation in tandem – in terms of emptiness (suññata)? |
Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbābhinivesehi suñño hoti nirodhagocaro, |
Abandoning restlessness, the one-pointedness of the mind, the non-distraction (of the mind) is concentration, which is being empty with regard to all adherences, (which is) cessation of object domain. |
avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbābhinivesehi suññā hoti nirodhagocarā. |
Abandoning ignorance, the one-pointedness of the mind, the non-distraction (of the mind) is insight meditation, which is being empty with regard to all adherences, (which is) cessation of object domain. |
Iti suññataṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
Thus, in terms of emptiness, concentration meditation and insight meditation are uni-functional; (they) are in tandem; (they) do not outpace each other. |
Tena vuccati – ‘‘suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. |
Therefore it is said – ‘In terms of emptiness, he practices concentration meditation and insight meditation in tandem.’ |
Bhāvetīti catasso bhāvanā – |
... |
āsevanaṭṭhena bhāvanā…pe… |
... |
maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. |
“Maggo sañjāyati” – ‘The Path is arises.’ – How does the Path arise?… Thus, the Path arises. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
…Thus the fetters are abandoned, the latent tendencies are eradicated. |
Evaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti. |
Thus, he practices concentration meditation and insight meditation in tandem – in terms of emptiness. |
Imehi soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti, |
By these sixteen ways, he practices concentration meditation and insight meditation in tandem. |
evaṃ samathavipassanaṃ yuganaddhaṃ bhāveti. |
In this way, he practices concentration meditation and insight meditation in tandem. |
Suttantaniddeso. |
[Note: |
| 15.In terms of being uni-functional (functionally equivalent) (ekarasa) | |
| 16.In terms of not outpacing (anatikamana) | |
| These two have been explained in each of the above 14 ways. So they are not explained specifically again.] | |
Dhammuddhaccavāraniddeso |
Explanation of Agitation Due to Phenomena |
Kathaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti? |
How is the mind seized by agitation due to phenomena? |
Aniccato manasikaroto obhāso uppajjati, |
While paying attention as impermanent, effulgence (obhāso) arises. |
obhāso dhammoti obhāsaṃ āvajjati, |
Thinking, “This effulgence is the Truth (i.e. Dhamma or Magga or Phala)”, he adverts to the effulgence. |
tato vikkhepo uddhaccaṃ. |
From that, there is confusion, agitation. |
Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, |
The one whose mind that is seized by that agitation, does not know to establish impermanence ‘as it is’; |
dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, |
Does not know to establish suffering ‘as it is’; |
anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. |
Does not know to establish not-self ‘as it is’. |
Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti. |
Therefore it is said, ‘He is of a mind that is seized by agitation with regard to the Truth of the phenomena ’. |
So samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
There comes a time, when that mind stays internally, settles down, focuses and gets concentrated. |
Tassa maggo sañjāyatī’’ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, |
‘The Path is arises for him.’ – How does the Path arise for him?… Thus, the Path arises. |
evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
…Thus the fetters are abandoned, the latent tendencies are eradicated. |
Aniccato manasikaroto – |
While paying attention as impermanent – |
ñāṇaṃ uppajjati, |
knowledge (ñāṇaṃ) arises, |
pīti uppajjati, |
joy (pīti) arises, |
passaddhi uppajjati, |
tranquility (passaddhi) arises, |
sukhaṃ uppajjati, |
happiness (sukhaṃ) arises, |
adhimokkho uppajjati, |
certainty (adhimokkho) arises, |
paggaho uppajjati, |
energy (paggaha) arises, |
upaṭṭhānaṃ uppajjati, |
established mindfulness (upaṭṭhāna) arises, |
upekkhā uppajjati, |
equanimity (equanimity) arises, |
nikanti uppajjati, |
attachment (nikanti) arises, |
‘nikanti dhammo’ti nikantiṃ āvajjati. |
Thinking, “This attachment is the Truth (i.e. Dhamma or Magga or Phala)”, he adverts to the attachment. |
Tato vikkhepo uddhaccaṃ. |
From that, there is confusion, agitation. |
Tena uddhaccena viggahitamānaso |
The one whose mind that is ceased by that agitation – |
aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, |
does not know to establish impermanence ‘as it is’; |
dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, |
Does not know to establish suffering ‘as it is’; |
anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. |
Does not know to establish not-self ‘as it is’. |
Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti |
Therefore it is said, ‘He is of a mind that is seized by agitation with regard to the Truth of the phenomena’. |
so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
There comes a time, when that mind stays internally, settles down, focuses and gets concentrated. |
Tassa maggo sañjāyatī’’ti. |
“Tassa maggo sañjāyati” – ‘The Path is arises for him.’ – How does the Path arise for him?… |
Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, |
Thus, the Path arises. |
evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
…Thus the fetters are abandoned, the latent tendencies are eradicated. |
Dukkhato manasikaroto…pe… |
While paying attention as suffering… |
anattato manasikaroto obhāso uppajjati…pe… |
While paying attention as not-self, effulgence (obhāsa) arises … |
ñāṇaṃ uppajjati, |
knowledge (ñāṇaṃ) arises, |
pīti uppajjati, |
joy (pīti) arises, |
passaddhi uppajjati, |
tranquility (passaddhi) arises, |
sukhaṃ uppajjati, |
happiness (sukhaṃ) arises, |
adhimokkho uppajjati, |
certainty (adhimokkho) arises, |
paggaho uppajjati, |
energy (paggaha) arises, |
upaṭṭhānaṃ uppajjati, |
established mindfulness (upaṭṭhāna) arises, |
upekkhā uppajjati, |
equanimity (equanimity) arises, |
nikanti uppajjati, |
attachment (nikanti) arises, |
‘nikanti dhammo’ti nikantiṃ āvajjati. |
Thinking, “This attachment is the Truth (i.e. Dhamma or Magga or Phala)”, he adverts to the attachment. |
Tato vikkhepo uddhaccaṃ. |
From that, there is confusion, agitation. |
Tena uddhaccena viggahitamānaso |
The one whose mind that is ceased by that agitation – |
anattato upaṭṭhānaṃ, |
does not know to establish impermanence ‘as it is’; |
aniccato upaṭṭhānaṃ, |
Does not know to establish suffering ‘as it is’; |
dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. |
Does not know to establish not-self ‘as it is’. |
Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso…pe… |
Therefore it is said, ‘He is of a mind that is seized by agitation with regard to the Truth of the phenomena’… |
evaṃ saññojanāni pahīyanti, anusayā byantīhonti’’. |
… thus, the fetters are abandoned, the latent tendencies are eradicated. |
Rūpaṃ aniccato manasikaroto…pe… |
While paying attention to form(rūpa) as ‘impermanent’… |
rūpaṃ dukkhato manasikaroto… |
While paying attention to form as ‘suffering’… |
rūpaṃ anattato manasikaroto… |
While paying attention to form as ‘not-self’… |
vedanaṃ…pe… |
…sensations… |
saññaṃ… |
…perceptions… |
saṅkhāre… |
…fabrications… |
viññāṇaṃ… |
…consciousness… |
cakkhuṃ…pe… |
…eye… |
jarāmaraṇaṃ aniccato manasikaroto…pe… |
While paying attention to aging and death as ‘impermanent’… |
jarāmaraṇaṃ dukkhato manasikaroto, |
While paying attention to aging and death as ‘suffering’… |
jarāmaraṇaṃ anattato manasikaroto |
While paying attention to aging and death as ‘not-self’… |
obhāso uppajjati…pe… |
…effulgence (obhāsa) arises… |
ñāṇaṃ uppajjati, |
knowledge (ñāṇaṃ) arises, |
pīti uppajjati, |
joy (pīti) arises, |
passaddhi uppajjati, |
tranquility (passaddhi) arises, |
sukhaṃ uppajjati, |
happiness (sukhaṃ) arises, |
adhimokkho uppajjati, |
certainty (adhimokkho) arises, |
paggaho uppajjati, |
energy (paggaha) arises, |
upaṭṭhānaṃ uppajjati, |
established mindfulness (upaṭṭhāna) arises, |
upekkhā uppajjati, |
equanimity (equanimity) arises, |
nikanti uppajjati, |
attachment (nikanti) arises, |
‘nikanti dhammo’ti nikantiṃ āvajjati. |
Thinking, “This attachment is the Truth (i.e. Dhamma or Magga or Phala)”, he adverts to the attachment. |
Tato vikkhepo uddhaccaṃ. |
From that, there is confusion, agitation. |
Tena uddhaccena viggahitamānaso. |
The one whose mind that is seized by that agitation – |
Jarāmaraṇaṃ anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. |
does not know to establish impermanence ‘as it is’; |
Jarāmaraṇaṃ aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, |
Does not know to establish suffering ‘as it is’; |
jarāmaraṇaṃ dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. |
Does not know to establish not-self ‘as it is’. |
Tena vuccati –‘‘dhammuddhaccaviggahitamānaso hoti. |
Therefore it is said, ‘He is of a mind that is seized by agitation with regard to the Truth of the phenomena’. |
So samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
There comes a time, when that mind stays internally, settles down, focuses and gets concentrated. |
Tassa maggo sañjāyatī’’ti. |
‘The Path is arises for him.’ – |
Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. |
How does the Path arise for him?… Thus, the Path arises. |
Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. |
…Thus the fetters are abandoned, the latent tendencies are eradicated. |
Evaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti. |
... |
Obhāse ceva ñāṇe ca, pītiyā ca vikampati; |
Due to effulgence and due to knowledge, and due to joy, one wavers. |
Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati. |
Due to tranquility and due to happiness, whose mind falters. |
Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati; |
Due to certainty and due to energy and due to established mindfulness one shakes. |
Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā. |
Due to adverting to equanimity and due to equanimity and due to attachment – |
Imāni dasa ṭhānāni, paññā yassa pariccitā; |
Whoever scrutinizes with wisdom, in these ten cases – |
Dhammuddhaccakusalo hoti, na ca sammoha gacchati. |
he is skillful regarding agitation with regard to the Truth; he does not get into confusion. |
Vikkhipati, ceva kilissati ca, cavati cittabhāvanā; |
1.He who is confused by confusions(vikkhepe vikkhipati) and he who is defiled by defilements(kilese kilissati) – the development of the mind perishes. |
| (He is of dull-wisdom – manda-paññā) | |
Vikkhipati, na kilissati, bhāvanā parihāyati. |
2.He who is confused by confusions but not defiled by defilements – the development of the mind declines. |
| (He is of moderate-wisdom – majjhima-pañña) | |
Vikkhipati, na kilissati, bhāvanā na parihāyati; |
3.He who is confused by confusions but not defiled by defilements – the development of the mind does not decline. |
| (He is of sharp-wisdom – tikkha-pañña) | |
Na ca vikkhipate cittaṃ, na kilissati, na cavati cittabhāvanā. |
4.He who is not confused by confusions and not defiled by defilements – development of the mind does not perish. |
| (He is of very-sharp-wisdom – ati-tikkha-pañña) | |
Imehi catūhi ṭhānehi cittassa saṅkhepavikkhepaviggahitaṃ dasa ṭhāne sampajānātīti. |
By these (above) four instances, one can comprehend the ten cases (i.e. obhāsa etc.) of the mind which is seized by dullness or agitation. |
Yuganaddhakathā niṭṭhitā. |
The talk about practicing in tandem has been elucidated. |
Samatho ce vipassanaṃ ativatteyya, līnapakkhikattā samathassa cittaṃ kosajjāya saṃvatteyya. |
If samatha (concentration-meditation) exceeds (outpaces) vipassana (insight meditation), the concentrated mind, being sluggish, leads to laziness. |
Vipassanā ce samathaṃ ativatteyya, uddhaccapakkhikattā vipassanāya cittaṃ uddhaccāya saṃvatteyya. |
If vipassana (insight-meditation) outpaces samatha (concentration-meditation), the vipassana mind (investigating mind), being unquiet, leads to restlessness. |
Tasmā samatho ca vipassanaṃ anativattamāno kosajjapātaṃ na karoti, |
Thus, samatha that does not outpace vipassana, does not fall into laziness. |
vipassanā samathaṃ anativattamānā uddhaccapātaṃ na karoti. |
Vipassana that does not outpace samatha, does not fall into restlessness. |
Samatho samaṃ pavattamāno vipassanaṃ uddhaccapātato rakkhati, |
Proceeding equally, samatha protects vipassana from falling into restlessness. |
vipassanā samaṃ pavattamānā samathaṃ kosajjapātato rakkhati. |
Proceeding equally, vipassana protects samatha from falling into laziness. |
Evamime ubho aññamaññaṃ anativattanakiccena ekakiccā, |
Thus, these both by function of not outpacing each other – are equi-functional (functionally equivalent). |
samā hutvā pavattamānena aññamaññaṃ anativattamānā atthasiddhikarā honti. |
Being equal, proceeding forth – not outpacing each other – they are achievers (successful). |
Tesaṃ maggakkhaṇe yuganaddhattaṃ, |
At the moment of attaining the Path they are in tandem; |
vuṭṭhānagāminivipassanākkhaṇe yuganaddhattāyeva hoti. |
at the moment of the insight leading to emergence (also) they are in tandem only. |
Aññamaññaṃ nātivattantīti |
Aññamaññaṃ nātivattantīti |
Paṭisambhidāmagga |
The Path of Discrimination |
2 Yuganaddhavagga |
yoked together chapter 2 |
2.2. Saccakathā |
2.2. Treatise on Actualities |
Purimanidānaṁ. “Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṁ dukkhan’ti, bhikkhave, tathametaṁ avitathametaṁ anaññathametaṁ; ‘ayaṁ dukkhasamudayo’ti tathametaṁ avitathametaṁ anaññathametaṁ, ‘ayaṁ dukkhanirodho’ti tathametaṁ avitathametaṁ anaññathametaṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti tathametaṁ avitathametaṁ anaññathametaṁ. Imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni”. |
1. “Bhikkhus, these four things are such (real), not unsuch (unreal), not otherwise. What four? Bhikkhus, ‘This is suffering' is a thing that is such, not unsuch, not otherwise. ‘This is the origin of suffering' is a thing that is such, not unsuch, not otherwise. ‘This is the cessation of suffering' is a thing that is such, not unsuch, not otherwise. ‘This is the way leading to the cessation of suffering' is a thing that is such, not unsuch, not otherwise. These four things are such, not unsuch, not otherwise”. |
2.2.1. Paṭhamasuttantaniddesa |
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Kathaṁ dukkhaṁ tathaṭṭhena saccaṁ? Cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho—ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Evaṁ dukkhaṁ tathaṭṭhena saccaṁ. |
2. How is suffering an actuality in the sense of suchness (reality)? Suffering has four meanings of suffering, which are such, not unsuch, not otherwise: Suffering has the meaning of oppression, meaning of being formed, meaning of burning up (torment), and meaning of change. Suffering has these four meanings of suffering, which are such, not unsuch, not otherwise. That is how suffering is an actuality in the sense of suchness. |
Kathaṁ samudayo tathaṭṭhena saccaṁ? Cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṁyogaṭṭho palibodhaṭṭho—ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Evaṁ samudayo tathaṭṭhena saccaṁ. |
3. How is origin an actuality in the sense of suchness? Origin has four meanings of origin, which are such, not unsuch, not otherwise: Origin has the meaning of accumulation, meaning of source, meaning of bondage, meaning of impediment. Origin has these four meanings of origin, which are such, not unsuch, not otherwise. That is how origin is an actuality in the sense of suchness. |
Kathaṁ nirodho tathaṭṭhena saccaṁ? Cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho—ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Evaṁ nirodho tathaṭṭhena saccaṁ. |
4. How is cessation an actuality in the sense of suchness? Cessation has four meanings of cessation, which are such, not unsuch, not otherwise: Cessation has the meaning of escape, meaning of seclusion, meaning of being unformed, meaning of deathlessness. Cessation has these four meanings of cessation, which are such, not unsuch, not otherwise. That is how cessation is an actuality in the sense of suchness. |
Kathaṁ maggo tathaṭṭhena saccaṁ? Cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho—ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Evaṁ maggo tathaṭṭhena saccaṁ. |
5. How is the path an actuality in the sense of suchness? The path has four meanings of path, which are such, not unsuch, not otherwise: The path has the meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance. The path has these four meanings of path, which are such, not unsuch, not otherwise. That is how the path is an actuality in the sense of suchness. |
Katihākārehi cattāri saccāni ekappaṭivedhāni? Catūhākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena—imehi catūhākārehi cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
6. In how many aspects do the four actualities have a single penetration? The four actualities have a single penetration in four aspects: in the sense of suchness (reality), in the sense of not self, in the sense of actuality, in the sense of penetration. The four actualities in these four aspects are included as one. What is included as one is unity. Unity is penetrated by a single knowledge. Thus the four actualities have a single penetration. |
Kathaṁ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho—imehi catūhākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
7. How is there a single penetration of the four actualities in the sense of suchness (reality)? The four actualities have a single penetration in the sense of suchness in four aspects: Suffering has the meaning of suffering as its meaning of suchness, origin has the meaning of origin as its meaning of suchness, cessation has the meaning of cessation as its meaning of suchness, the path has the meaning of path as its meaning of suchness. The four actualities in these four aspects are included as one. What is included as one is unity. Unity is penetrated by a single knowledge. Thus the four actualities have a single penetration. |
Kathaṁ anattaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi anattaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho anattaṭṭho, samudayassa samudayaṭṭho anattaṭṭho, nirodhassa nirodhaṭṭho anattaṭṭho, maggassa maggaṭṭho anattaṭṭho—imehi catūhākārehi anattaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
8. How is there a single penetration of the four actualities in the sense of not self? The four actualities have a single penetration in the sense of not self in four aspects: Suffering has the meaning of suffering as its meaning of not self, origin has the meaning of origin as its meaning of not self, cessation has the meaning of cessation as its meaning of not self, the path has the meaning of path as its meaning of not self. The four actualities in these four aspects are included as one … a single penetration. |
Kathaṁ saccaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi saccaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho saccaṭṭho, samudayassa samudayaṭṭho saccaṭṭho, nirodhassa nirodhaṭṭho saccaṭṭho, maggassa maggaṭṭho saccaṭṭho—imehi catūhākārehi saccaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
9. How is there a single penetration of the four actualities in the sense of actuality? The four actualities have a single penetration in the sense of actuality in four aspects: Suffering has the meaning of suffering as its meaning of actuality, … the path has the meaning of path as its meaning of actuality. The four actualities in these four aspects are included as one … a single penetration. |
Kathaṁ paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho—imehi catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
10. How is there a single penetration of the four actualities in the sense of penetration? The four actualities have a single penetration in the sense of penetration in four aspects: Suffering has the meaning of suffering as its meaning of penetration, … the path has the meaning of path as its meaning of penetration. The four actualities in these four aspects are included as one … a single penetration. |
Katihākārehi cattāri saccāni ekappaṭivedhāni? Yaṁ aniccaṁ taṁ dukkhaṁ, yaṁ dukkhaṁ taṁ aniccaṁ, yaṁ aniccañca dukkhañca taṁ anattā. Yaṁ aniccañca dukkhañca anattā ca taṁ tathaṁ. Yaṁ aniccaṁ ca dukkhañca anattā ca tathañca taṁ saccaṁ. Yaṁ aniccañca dukkhañca anattā ca tathañca saccañca taṁ ekasaṅgahitaṁ. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
11. How is there a single penetration of the four actualities? What is impermanent is painful; what is impermanent and painful is not self; what is impermanent and painful and not self is such (real); what is impermanent and painful and not self and such (real) is actuality; what is impermanent and painful and not self and such (real) and actuality is included as one. What is included as one is unity. Unity is penetrated by a single knowledge. Thus the four actualities have a single penetration. |
Katihākārehi cattāri saccāni ekappaṭivedhāni? Navahākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhiññaṭṭhena, pariññaṭṭhena, pahānaṭṭhena, bhāvanaṭṭhena, sacchikiriyaṭṭhena—imehi navahākārehi cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
12. In how many aspects is there single penetration of the four actualities? There is single penetration of the four actualities in nine aspects: in the sense of suchness (reality), in the sense of not self, in the sense of actuality, in the sense of penetration, in the sense of direct knowledge, in the sense of full understanding, in the sense of abandoning, in the sense of development, in the sense of realization. The four actualities in these nine aspects are included as one. What is included as one is unity. Unity is penetrated by a single knowledge. Thus the four actualities have a single penetration. |
Kathaṁ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho, abhiññāya abhiññaṭṭho tathaṭṭho, pariññāya pariññaṭṭho tathaṭṭho, pahānassa pahānaṭṭho tathaṭṭho, bhāvanāya bhāvanaṭṭho tathaṭṭho, sacchikiriyāya sacchikiriyaṭṭho tathaṭṭho—imehi navahākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
13. How is there single penetration of the four actualities in the sense of suchness (reality)? There is single penetration of the four actualities in the sense of suchness in nine aspects: Suffering has the meaning of suffering as its meaning of suchness, origin has the meaning of origin as its meaning of suchness, cessation has the meaning of cessation as its meaning of suchness, the path has the meaning of path as its meaning of suchness, direct knowledge has the meaning of direct knowledge as its meaning of suchness, full understanding has the meaning of full understanding as its meaning of suchness, abandoning has the meaning of abandoning as its meaning of suchness, development has the meaning of development as its meaning of suchness, realization has the meaning of realization as its meaning of suchness. The four actualities in these nine aspects are included as one. What is included as one is unity. Unity is penetrated by a single knowledge. Thus the four actualities have a single penetration. |
Kathaṁ anattaṭṭhena … saccaṭṭhena … paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho, nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho, abhiññāya abhiññaṭṭho paṭivedhaṭṭho, pariññāya pariññaṭṭho paṭivedhaṭṭho, pahānassa pahānaṭṭho paṭivedhaṭṭho, bhāvanāya bhāvanaṭṭho paṭivedhaṭṭho, sacchikiriyāya sacchikiriyaṭṭho paṭivedhaṭṭho—imehi navahākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
14. How is there single penetration of the four actualities in the sense of not self? There is … [as in § 13] |
Katihākārehi cattāri saccāni ekappaṭivedhāni? Dvādasahākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, tathaṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena—imehi dvādasahi ākārehi cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
15. How is there single penetration of the four actualities in the sense of actuality? There is … |
Kathaṁ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṁyogaṭṭho, palibodhaṭṭho tathaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho tathaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho tathaṭṭho—imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
16. How is there single penetration of the four actualities in the sense of penetration? There is … |
Kathaṁ anattaṭṭhena …pe… saccaṭṭhena … paṭivedhaṭṭhena … abhijānanaṭṭhena … parijānanaṭṭhena … dhammaṭṭhena … tathaṭṭhena … ñātaṭṭhena … sacchikiriyaṭṭhena … phassanaṭṭhena … abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, abhisamayaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṁyogaṭṭho, palibodhaṭṭho, abhisamayaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, abhisamayaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho, abhisamayaṭṭho—imehi soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ. Ekattaṁ ekena ñāṇena paṭivijjhatīti—cattāri saccāni ekappaṭivedhāni. |
17. In how many aspects is there single penetration of the four actualities? There is single penetration of the four actualities in twelve aspects: in the sense of suchness, in the sense of not self, in the sense of actuality, in the sense of penetration, in the sense of directly knowing, in the sense of fully understanding, in the sense of idea, in the sense of principle; in the sense of what-is-known, in the sense of realization, in the sense of sounding, in the sense of convergence. The four actualities in these twelve aspects are included as one. What is included as one is unity. Unity is penetrated by a single knowledge. Thus the four actualities have a single penetration. |
Saccānaṁ kati lakkhaṇāni? Saccānaṁ dve lakkhaṇāni. Saṅkhatalakkhaṇañca, asaṅkhatalakkhaṇañca—saccānaṁ imāni dve lakkhaṇāni. |
18. How is there single penetration of the four actualities in the sense of suchness (trueness)? There is single penetration of the four actualities in the sense of suchness in sixteen aspects: suffering has the meaning of oppressing, meaning of being formed, meaning of burning up (torment), meaning of change, as its meaning of suchness; origin has the meaning of accumulation, meaning of source, meaning of bondage, meaning of impediment, as its meaning of suchness; cessation has the meaning of escape, meaning of seclusion, meaning of being not formed, meaning of deathlessness, as its meaning of suchness; the path has the meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance, as its meaning of suchness. The four actualities in these sixteen aspects are included as one. What is included as one is unity. Unity is penetrated by a single knowledge. Thus the four actualities have a single penetration. |
Saccānaṁ kati lakkhaṇāni? Saccānaṁ cha lakkhaṇāni. Saṅkhatānaṁ saccānaṁ uppādo paññāyati, vayo paññāyati, ṭhitānaṁ aññathattaṁ paññāyati asaṅkhatassa saccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṁ paññāyati—saccānaṁ imāni cha lakkhaṇāni. |
19. How is there single penetration of the four actualities in the sense of not self? There is … |
Saccānaṁ kati lakkhaṇāni? Saccānaṁ dvādasa lakkhaṇāni. Dukkhasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati; samudayasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati; maggasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati; nirodhasaccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṁ paññāyati—saccānaṁ imāni dvādasa lakkhaṇāni. |
20. … in the sense of actuality … |
Catunnaṁ saccānaṁ kati kusalā, kati akusalā, kati abyākatā? Samudayasaccaṁ akusalaṁ, maggasaccaṁ kusalaṁ, nirodhasaccaṁ abyākataṁ. Dukkhasaccaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ. |
21. … in the sense of penetration … |
Siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṁ tīhi saccehi saṅgahitaṁ? Vatthuvasena pariyāyena siyāti. Kathañca siyā? Yaṁ dukkhasaccaṁ akusalaṁ, samudayasaccaṁ akusalaṁ—evaṁ akusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṁ dvīhi saccehi saṅgahitaṁ. Yaṁ dukkhasaccaṁ kusalaṁ, maggasaccaṁ kusalaṁ—evaṁ kusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṁ dvīhi saccehi saṅgahitaṁ. Yaṁ dukkhasaccaṁ abyākataṁ, nirodhasaccaṁ abyākataṁ—evaṁ abyākataṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṁ dvīhi saccehi saṅgahitaṁ. Evaṁ siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṁ tīhi saccehi saṅgahitaṁ vatthuvasena pariyāyenāti. |
22. … in the sense of directly knowing … |
| 23. … in the sense of fully understanding … | |
| 24. … in the sense of idea … | |
| 25. … in the sense of principle … | |
| 26. … in the sense of what-is-known … | |
| 27. … in the sense of realization … | |
| 28. … in the sense of sounding … | |
| 29. … in the sense of convergence … | |
| 30. How many characteristics have the actualities? The actualities have two characteristics: the characteristic of the formed and the characteristic of the unformed. The actualities have these two characteristics. | |
| 31. How many characteristics have the actualities? The actualities have six characteristics: Of the formed actualities their arising is made known, their fall is made known, and their alteration when present is made known; of the unformed actuality no arising is made known, no fall is made known, and no alteration when present is made known. The actualities have these six characteristics. | |
| 32. How many characteristics have the actualities? The actualities have twelve characteristics: Of the actuality of suffering its arising is made known, its fall is made known, and its alteration when present is made known; of the actuality of origin its arising is made known, its fall is made known, and its alteration when present is made known; of the actuality of the path its arising is made known, its fall is made known, and its alteration when present is made known; of the actuality of cessation no arising is made known, no fall is made known, and no alteration when present is made known. The actualities have these twelve characteristics. | |
| 33. Of the four actualities how many are profitable, how many are unprofitable, and how many are indeterminate? The actuality of origin is unprofitable, the actuality of the path is profitable, the actuality of cessation is indeterminate, and the actuality of suffering may be profitable or unprofitable or indeterminate. | |
| 34. May be: how may be? Since the actuality of suffering is unprofitable and the actuality of origin is unprofitable, thus in the sense of unprofitable, two actualities are included by one actuality and one actuality is included by two actualities. Since the actuality of suffering is profitable and the actuality of the path is profitable, thus in the sense of profitable two actualities are included by one actuality and one actuality is included by two actualities. Since the actuality of suffering is indeterminate and the actuality of cessation is indeterminate, thus in the sense of indeterminate two actualities are included by one actuality and one actuality is included by two actualities. Thus three actualities may be included by one actuality and one actuality may be included by three actualities, figuratively according to the instance [given]. | |
2.2.2. Dutiyasuttantapāḷi |
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“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi—‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? |
35. “Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I thought ‘In the case of materiality what is the attraction, what is the danger, what is the escape? In the case of feeling what is the attraction, what is the danger, what is the escape? In the case of perception, what is the attraction, what is the danger, what is the escape? In the case of formations what is the attraction, what is the danger, what is the escape? In the case of consciousness what is the attraction, what is the danger, what is the escape'? |
Tassa mayhaṁ, bhikkhave, etadahosi—‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ, taṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca …pe… yaṁ saññaṁ paṭicca … yaṁ saṅkhāre paṭicca … yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ taṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇaṁ’. |
“I thought ‘In the case of materiality it is the pleasure and joy that arise dependent on materiality that are the attraction; that materiality is impermanent, painful and subject to change is the danger; the removal of zeal and greed, the abandoning of zeal and greed, for materiality is the escape. In the case of feeling … In the case of perception … In the case of formations … In the case of consciousness it is the pleasure and joy that arise … the abandoning of zeal and greed, for consciousness is the escape’. |
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. Variant: abhisambuddho’ti paccaññāsiṁ → abhisambuddho paccaññāsiṁ (sya-all, pts-vp-pli1) Ñāṇañca pana me dassanaṁ udapādi—‘akuppā me vimutti. Variant: vimutti → cetovimutti (bj, sya-all, pts-vp-pli1, mr) Ayamantimā jāti, natthi dāni punabbhavo’”ti. |
“So long as in the case of these five aggregates [as objects] of clinging I did not directly know the attraction as attraction and the danger as danger and the escape as escape correctly, so long did I not declare to have discovered the supreme full-enlightenment in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, its princes and men. But as soon as in the case of these five aggregates [as objects] of clinging I did directly know the attraction as attraction and the danger as danger and the escape as escape correctly, then I declared to have discovered the supreme full-enlightenment in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, its princes and men. And the knowledge and the seeing was in me: ‘My will's deliverance is unassailable, this is the last birth, there is no renewal of being now’”. |
2.2.3. Dutiyasuttantaniddesa |
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Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādoti—pahānappaṭivedho samudayasaccaṁ. Yaṁ rūpaṁ aniccaṁ taṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavoti—pariññāpaṭivedho dukkhasaccaṁ. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇanti—sacchikiriyāpaṭivedho nirodhasaccaṁ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi—bhāvanāpaṭivedho maggasaccaṁ. |
36. The penetration by abandoning thus “In the case of materiality it is the pleasure and joy that arise dependent on materiality that are the attraction” is [knowledge of] the actuality of origin. The penetration by full understanding thus “In the case of materiality that materiality is impermanent, painful and subject to change is the danger” is [knowledge of] the actuality of suffering. The penetration by realization thus “In the case of materiality the removal of zeal and greed, the abandoning of zeal and greed, for materiality is the escape” is [knowledge of] the actuality of cessation. The penetration by development consisting in the view, thought, speaking, acting, living, effort, mindfulness, and concentration, in these three instances [of origin, suffering and cessation] is [knowledge of] the actuality of the path. |
Yaṁ vedanaṁ paṭicca …pe… |
The penetration by abandoning thus “In the case of feeling … |
yaṁ saññaṁ paṭicca … |
… “In the case of perception … |
yaṁ saṅkhāre paṭicca … |
… “In the case of formations … |
yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādoti—pahānappaṭivedho samudayasaccaṁ. Yaṁ viññāṇaṁ aniccaṁ taṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavoti—pariññāpaṭivedho dukkhasaccaṁ. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇanti—sacchikiriyāpaṭivedho nirodhasaccaṁ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi—bhāvanāpaṭivedho maggasaccaṁ. |
… “In the case of consciousness … ” |
Saccanti katihākārehi saccaṁ? Esanaṭṭhena, pariggahaṭṭhena, paṭivedhaṭṭhena. |
37. Actuality: actuality in how many aspects? Actuality in three aspects: in the sense of search, in the sense of embracing, in the sense of penetration. |
Kathaṁ esanaṭṭhena saccaṁ? |
38. What is actuality in the sense of search? [etc.] |
Jarāmaraṇaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti—evaṁ esanaṭṭhena saccaṁ. Jarāmaraṇaṁ jātinidānaṁ, jātisamudayaṁ, jātijātikaṁ, jātippabhavanti—evaṁ pariggahaṭṭhena saccaṁ. Jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Ageing-and-death has what for its source, has what for its origin, is born from what, is produced by what?”: this is actuality in the sense of search. “Ageing-and-death has birth for its source, has birth for its origin, is born from birth, is produced by birth”: this is actuality in the sense of embracing. He understands ageing-and-death and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Jāti kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti—evaṁ esanaṭṭhena saccaṁ. Jāti bhavanidānā, bhavasamudayā, bhavajātikā, bhavappabhavāti—evaṁ pariggahaṭṭhena saccaṁ. Jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Birth has what for its source, … is produced by what?”: this is actuality in the sense of search. “Birth has being for its source, … is produced by being”: this is actuality in the sense of embracing. He understands birth and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Bhavo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavoti—evaṁ esanaṭṭhena saccaṁ. Bhavo upādānanidāno, upādānasamudayo, upādānajātiko, upādānappabhavoti—evaṁ pariggahaṭṭhena saccaṁ. Bhavaṁ ca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Being has what for its source, … is produced by what?”: this is actuality in the sense of search. “Being has clinging for its source, … is produced by clinging”: this is actuality in the sense of embracing. He understands being and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Upādānaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti—evaṁ esanaṭṭhena saccaṁ. Upādānaṁ taṇhānidānaṁ, taṇhāsamudayaṁ, taṇhājātikaṁ, taṇhāpabhavanti—evaṁ pariggahaṭṭhena saccaṁ. Upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti upādānanirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Clinging has what for its source, … is produced by what?”: this is actuality in the sense of search. “Clinging has craving for its source, … is produced by craving”: this is actuality in the sense of embracing. He understands clinging and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Taṇhā kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti—evaṁ esanaṭṭhena saccaṁ. Taṇhā vedanānidānā, vedanāsamudayā, vedanājātikā, vedanāpabhavāti—evaṁ pariggahaṭṭhena saccaṁ. Taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Craving has what for its source, … is produced by what?”: this is actuality in the sense of search. “Craving has feeling for its source, … is produced by feeling”: this is actuality in the sense of embracing. He understands craving and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Vedanā kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti—evaṁ esanaṭṭhena saccaṁ. Vedanā phassanidānā, phassasamudayā, phassajātikā, phassappabhavāti—evaṁ pariggahaṭṭhena saccaṁ. Vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Feeling has what for its source, … is produced by what?”: this is actuality in the sense of search. “Feeling has contact for its source, … is produced by contact”: this is actuality in the sense of embracing. He understands feeling and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Phasso kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavoti—evaṁ esanaṭṭhena saccaṁ. Phasso saḷāyatananidāno, saḷāyatanasamudayo, saḷāyatanajātiko, saḷāyatanappabhavoti—evaṁ pariggahaṭṭhena saccaṁ. Phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Contact has what for its source, … is produced by what?”: this is actuality in the sense of search. “Contact has the sixfold base for its source, … is produced by the sixfold base”: this is actuality in the sense of embracing. He understands contact and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Saḷāyatanaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti—evaṁ esanaṭṭhena saccaṁ. Saḷāyatanaṁ nāmarūpanidānaṁ, nāmarūpasamudayaṁ, nāmarūpajātikaṁ, nāmarūpappabhavanti—evaṁ pariggahaṭṭhena saccaṁ. Saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“The sixfold base has what for its source, … is produced by what?”: this is actuality in the sense of search. “The sixfold base has mentality-materiality for its source, … is produced by mentality-materiality”: this is actuality in the sense of embracing. He understands the sixfold base and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Nāmarūpaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti—evaṁ esanaṭṭhena saccaṁ. Nāmarūpaṁ viññāṇanidānaṁ, viññāṇasamudayaṁ, viññāṇajātikaṁ, viññāṇappabhavanti—evaṁ pariggahaṭṭhena saccaṁ. Nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Mentality-materiality has what for its source, … is produced by what?”: this is actuality in the sense of search. “Mentality-materiality has consciousness for its source, … is produced by consciousness”: this is actuality in the sense of embracing. He understands mentality-materiality and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Viññāṇaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti—evaṁ esanaṭṭhena saccaṁ. Viññāṇaṁ saṅkhāranidānaṁ, saṅkhārasamudayaṁ, saṅkhārajātikaṁ, saṅkhārappabhavanti—evaṁ pariggahaṭṭhena saccaṁ. Viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Consciousness has what for its source, … is produced by what?”: this is actuality in the sense of search. “Consciousness has formations for its source, … is produced by formations”: this is actuality in the sense of embracing. He understands consciousness and its origin and its cessation and the way leading to its cessation: this is actuality in the sense of penetration. |
Saṅkhārā kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti—evaṁ esanaṭṭhena saccaṁ. Saṅkhārā avijjānidānā, avijjāsamudayā, avijjājātikā, avijjāpabhavāti—evaṁ pariggahaṭṭhena saccaṁ. Saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—evaṁ paṭivedhaṭṭhena saccaṁ. |
“Formations have what as their source, … are produced by what?”: this is actuality in the sense of search. “Formations have ignorance for their source, … are produced by ignorance”: this is actuality in the sense of embracing. He understands formations and their origin and their cessation and the way leading to their cessation: this is actuality in the sense of penetration. |
Jarāmaraṇaṁ dukkhasaccaṁ, jāti samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
39. Ageing-and-death is the actuality of suffering, birth is the actuality of origin, the escape from both is the actuality of cessation, the act of understanding cessation is the actuality of the path. |
Jāti dukkhasaccaṁ, bhavo samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Birth is the actuality of suffering, being is the actuality of origin, the escape from both is the actuality of cessation, the act of understanding cessation is the actuality of the path. |
Bhavo dukkhasaccaṁ, upādānaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Being is the actuality of suffering, clinging is the actuality of origin, the escape from both … |
Upādānaṁ dukkhasaccaṁ, taṇhā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Clinging is the actuality of suffering, craving is the actuality of origin, … |
Taṇhā dukkhasaccaṁ, vedanā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Craving is the actuality of suffering, feeling is the actuality of origin, … |
Vedanā dukkhasaccaṁ, phasso samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Feeling is the actuality of suffering, contact is the actuality of origin, … |
Phasso dukkhasaccaṁ, saḷāyatanaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Contact is the actuality of suffering, the sixfold base is the actuality of origin, … |
Saḷāyatanaṁ dukkhasaccaṁ, nāmarūpaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
The sixfold base is the actuality of suffering, mentality-materiality is the actuality of origin, … |
Nāmarūpaṁ dukkhasaccaṁ, viññāṇaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Mentality-materiality is the actuality of suffering, consciousness is the actuality of origin … |
Viññāṇaṁ dukkhasaccaṁ, saṅkhārā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Consciousness is the actuality of suffering, formations are the actuality of origin, … |
Saṅkhārā dukkhasaccaṁ, avijjā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
Formations are the actuality of suffering, ignorance is the actuality of origin, the escape from both is the actuality of cessation, the act of understanding cessation is the actuality of the path. |
Jarāmaraṇaṁ siyā dukkhasaccaṁ, siyā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ. |
40. Ageing-and-death is the actuality of suffering, birth may be the actuality of suffering or may be the actuality of origin, the escape from both is the actuality of cessation, the act of understanding cessation is the actuality of the path. |
Jāti siyā dukkhasaccaṁ, siyā samudayasaccaṁ …pe… |
Birth is the actuality of suffering, being may be the actuality of suffering or may be the actuality of origin, the escape from both is the actuality of cessation, the act of understanding cessation is the actuality of the path … |
bhavo siyā dukkhasaccaṁ, siyā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccanti. |
Formations are the actuality of suffering, ignorance may be the actuality of suffering or may be the actuality of origin, the escape from both is the actuality of cessation, the act of understanding cessation is the actuality of the path … |
Saccakathā niṭṭhitā. |
End of Treatise on the Actualities |
Bhāṇavāro. |
End of Recital Section. |
Paṭisambhidāmagga |
The Path of Discrimination |
2 Yuganaddhavagga |
yoked together chapter 2 |
2.3. Bojjhaṅgakathā |
2.3. Treatise on Enlightenment Factors |
Sāvatthinidānaṁ. “Sattime, bhikkhave, bojjhaṅgā. Variant: ti → āvusoti (sya-all, pts-vp-pli1) Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—ime kho, bhikkhave, satta bojjhaṅgā”. |
1. “Bhikkhus, there are these seven enlightenment factors. What seven? They are the mindfulness enlightenment factor, the investigation-of-ideas enlightenment factor, the energy enlightenment factor, the happiness enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. These are the seven enlightenment factors”. |
Bojjhaṅgāti kenaṭṭhena bojjhaṅgā? |
2. Enlightenment factors: in what sense enlightenment factors? |
Bodhāya saṁvattantīti—bojjhaṅgā. |
They conduce to enlightenment, thus they are enlightenment factors. |
Bujjhantīti— bojjhaṅgā. |
They are enlightened, thus they are enlightenment factors. |
Anubujjhantīti—bojjhaṅgā. Paṭibujjhantīti—bojjhaṅgā. Sambujjhantīti—bojjhaṅgā. |
They are further enlightened, … They are still further enlightened, … They are fully enlightened, thus they are enlightenment factors. |
Bujjhanaṭṭhena bojjhaṅgā, anubujjhanaṭṭhena bojjhaṅgā, paṭibujjhanaṭṭhena bojjhaṅgā, sambujjhanaṭṭhena bojjhaṅgā. |
They are enlightenment factors in the sense of being enlightened. They are enlightenment factors in the sense of being further enlightened … in the sense of being still further enlightened … in the sense of being fully enlightened. |
Bodhentīti—bojjhaṅgā. Anubodhentīti—bojjhaṅgā. Paṭibodhentīti—bojjhaṅgā. Sambodhentīti—bojjhaṅgā. |
They enlighten, thus they are enlightenment factors. They further enlighten, … They still further enlighten, … They fully enlighten, thus they are enlightenment factors. |
Bodhanaṭṭhena bojjhaṅgā, anubodhanaṭṭhena bojjhaṅgā, paṭibodhanaṭṭhena bojjhaṅgā, sambodhanaṭṭhena bojjhaṅgā. |
They are enlightenment factors in the sense of enlightening. They are enlightenment factors in the sense of further enlightening … in the sense of still further enlightening … in the sense of fully enlightening. |
Bodhipakkhiyaṭṭhena bojjhaṅgā, anubodhipakkhiyaṭṭhena bojjhaṅgā, paṭibodhipakkhiyaṭṭhena bojjhaṅgā, sambodhipakkhiyaṭṭhena bojjhaṅgā. (Pañcamacatukkaṁ) |
They are enlightenment factors in the sense of partaking of enlightenment … in the sense of partaking of further enlightenment … in the sense of partaking of still further enlightenment … In the sense of partaking of full enlightenment. |
Buddhilabhanaṭṭhena bojjhaṅgā, buddhipaṭilabhanaṭṭhena bojjhaṅgā, buddhiropanaṭṭhena bojjhaṅgā, buddhiabhiropanaṭṭhena bojjhaṅgā, buddhipāpanaṭṭhena bojjhaṅgā, buddhisampāpanaṭṭhena bojjhaṅgā. (Chakkaṁ) |
They are enlightenment factors in the sense of attaining the state of being enlightened … in the sense of obtaining the state of being enlightened … in the sense of prehending the state of being enlightened … in the sense of apprehending the state of being enlightened … in the sense of compassing the state of being enlightened. They are enlightenment factors in the sense of encompassing the state of being enlightened. |
2.3.1. Mūlamūlakādidasaka |
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Mūlaṭṭhena bojjhaṅgā, mūlacariyaṭṭhena bojjhaṅgā, mūlapariggahaṭṭhena bojjhaṅgā, mūlaparivāraṭṭhena bojjhaṅgā, mūlaparipūraṇaṭṭhena bojjhaṅgā, mūlaparipākaṭṭhena bojjhaṅgā, mūlapaṭisambhidaṭṭhena bojjhaṅgā, mūlapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. Variant: mūlaparipūraṇaṭṭhena → mūlaparipūraṭṭhena (bj, sya-all, pts-vp-pli1, mr) |
3. They are enlightenment factors in the sense of roots. They are enlightenment factors in the sense of behaviour of roots … in the sense of embracing of roots … in the sense of equipment of roots … in the sense of perfection of roots … in the sense of ripening of roots … in the sense of discrimination of roots … in the sense of reaching discrimination of roots … in the sense of mastery in discrimination of roots … in the sense of having reached mastery in discrimination of roots. |
Hetuṭṭhena bojjhaṅgā, hetucariyaṭṭhena bojjhaṅgā, hetupariggahaṭṭhena bojjhaṅgā, hetuparivāraṭṭhena bojjhaṅgā, hetuparipūraṇaṭṭhena bojjhaṅgā, hetuparipākaṭṭhena bojjhaṅgā, hetupaṭisambhidaṭṭhena bojjhaṅgā, hetupaṭisambhidāpāpanaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
4. They are enlightenment factors in the sense of cause. They are enlightenment factors in the sense of behaviour of causes … in the sense of embracing of causes … in the sense of equipment of causes … in the sense of perfection of causes … in the sense of ripening of causes … in the sense of discrimination of causes … in the sense of reaching discrimination of causes … in the sense of mastery in discrimination of causes … in the sense of having reached mastery in discrimination of causes. |
Paccayaṭṭhena bojjhaṅgā, paccayacariyaṭṭhena bojjhaṅgā, paccayapariggahaṭṭhena bojjhaṅgā, paccayaparivāraṭṭhena bojjhaṅgā, paccayaparipūraṇaṭṭhena bojjhaṅgā, paccayaparipākaṭṭhena bojjhaṅgā, paccayapaṭisambhidaṭṭhena bojjhaṅgā, paccayapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
5. They are enlightenment factors in the sense of condition. They are enlightenment factors in the sense of behaviour of conditions … in the sense of embracing of conditions … in the sense of equipment of conditions … in the sense of perfection of conditions … in the sense of ripening of conditions … in the sense of discrimination of conditions … in the sense of reaching discrimination of conditions … in the sense of mastery in discrimination of conditions … in the sense of having reached mastery in discrimination of conditions. |
Visuddhaṭṭhena bojjhaṅgā, visuddhicariyaṭṭhena bojjhaṅgā, visuddhipariggahaṭṭhena bojjhaṅgā, visuddhiparivāraṭṭhena bojjhaṅgā, visuddhiparipūraṇaṭṭhena bojjhaṅgā, visuddhiparipākaṭṭhena bojjhaṅgā, visuddhipaṭisambhidaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
6. They are enlightenment factors in the sense of purification. They are enlightenment factors in the sense of behaviour of purification … in the sense of embracing of purification … in the sense of equipment of purification … in the sense of perfection of purification … in the sense of ripening of purification … in the sense of discrimination of purification … in the sense of reaching discrimination of purification … in the sense of mastery in discrimination of purification … in the sense of having reached mastery in discrimination of purification. |
Anavajjaṭṭhena bojjhaṅgā, anavajjacariyaṭṭhena bojjhaṅgā, anavajjapariggahaṭṭhena bojjhaṅgā, anavajjaparivāraṭṭhena bojjhaṅgā, anavajjaparipūraṇaṭṭhena bojjhaṅgā, anavajjaparipākaṭṭhena bojjhaṅgā, anavajjapaṭisambhidaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
7. They are enlightenment factors in the sense of blamelessness. They are enlightenment factors in the sense of behaviour of blamelessness … in the sense of embracing of blamelessness … in the sense of perfection of blamelessness … in the sense of ripening of blamelessness … in the sense of discrimination of blamelessness … in the sense of reaching to discrimination of blamelessness … in the sense of mastery in discrimination of blamelessness … in the sense of having reached mastery in discrimination of blamelessness. |
Nekkhammaṭṭhena bojjhaṅgā, nekkhammacariyaṭṭhena bojjhaṅgā, nekkhammapariggahaṭṭhena bojjhaṅgā, nekkhammaparivāraṭṭhena bojjhaṅgā, nekkhammaparipūraṇaṭṭhena bojjhaṅgā, nekkhammaparipākaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
8. They are enlightenment factors in the sense of renunciation. They are enlightenment factors in the sense of behaviour of renunciation … in the sense of embracing of renunciation … in the sense of equipment of renunciation … in the sense of perfection of renunciation … in the sense of ripening of renunciation … in the sense of discrimination of renunciation … in the sense of reaching discrimination of renunciation … in the sense of mastery in discrimination of renunciation … in the sense of having reached mastery in discrimination of renunciation. |
Vimuttaṭṭhena bojjhaṅgā, vimutticariyaṭṭhena bojjhaṅgā, vimuttipariggahaṭṭhena bojjhaṅgā, vimuttiparivāraṭṭhena bojjhaṅgā, vimuttiparipūraṇaṭṭhena bojjhaṅgā, vimuttiparipākaṭṭhena bojjhaṅgā, vimuttipaṭisambhidaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
9. They are enlightenment factors in the sense of deliverance. They are enlightenment factors in the sense of behaviour of deliverance … in the sense of embracing of deliverance … in the sense of equipment of deliverance … in the sense of perfection of deliverance … in the sense of ripening of deliverance … in the sense of discrimination of deliverance … in the sense of reaching discrimination of deliverance … in the sense of mastery in discrimination of deliverance … in the sense of having reached mastery in discrimination of deliverance. |
Anāsavaṭṭhena bojjhaṅgā, anāsavacariyaṭṭhena bojjhaṅgā, anāsavapariggahaṭṭhena bojjhaṅgā, anāsavaparivāraṭṭhena bojjhaṅgā, anāsavaparipūraṇaṭṭhena bojjhaṅgā, anāsavaparipākaṭṭhena bojjhaṅgā, anāsavapaṭisambhidaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
10. They are enlightenment factors in the sense of cankerlessness. They are enlightenment factors in the sense of behaviour of cankerlessness … in the sense of embracing of cankerlessness … in the sense of equipment of cankerlessness … in the sense of perfection of cankerlessness … in the sense of ripening of cankerlessness … in the sense of discrimination of cankerlessness … in the sense of reaching discrimination of cankerlessness … in the sense of mastery in discrimination of cankerlessness … in the sense of having reached mastery in discrimination of cankerlessness. |
Vivekaṭṭhena bojjhaṅgā, vivekacariyaṭṭhena bojjhaṅgā, vivekapariggahaṭṭhena bojjhaṅgā, vivekaparivāraṭṭhena bojjhaṅgā, vivekaparipūraṇaṭṭhena bojjhaṅgā, vivekaparipākaṭṭhena bojjhaṅgā, vivekapaṭisambhidaṭṭhena bojjhaṅgā, vivekapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
11. They are enlightenment factors in the sense of seclusion … They are enlightenment factors in the sense of behaviour of seclusion … in the sense of embracing of seclusion … in the sense of equipment of seclusion … in the sense of perfection of seclusion … in the sense of ripening of seclusion … in the sense of discrimination of seclusion … in the sense of reaching discrimination of seclusion … in the sense of mastery in discrimination of seclusion … in the sense of having reached mastery in discrimination of seclusion. |
Vosaggaṭṭhena bojjhaṅgā, vosaggacariyaṭṭhena bojjhaṅgā, vosaggapariggahaṭṭhena bojjhaṅgā, vosaggaparivāraṭṭhena bojjhaṅgā, vosaggaparipūraṇaṭṭhena bojjhaṅgā, vosaggaparipākaṭṭhena bojjhaṅgā, vosaggapaṭisambhidaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā. |
12. They are enlightenment factors in the sense of relinquishment. They are enlightenment factors in the sense of behaviour of relinquishment … in the sense of embracing of relinquishment … in the sense of equipment of relinquishment … in the sense of perfection of relinquishment … in the sense of ripening of relinquishment … in the sense of discrimination of relinquishment … in the sense of reaching discrimination of relinquishment … in the sense of mastery in discrimination of relinquishment … in the sense of having reached mastery in discrimination of relinquishment. |
Mūlaṭṭhaṁ bujjhantīti—bojjhaṅgā. Hetuṭṭhaṁ bujjhantīti—bojjhaṅgā. Paccayaṭṭhaṁ bujjhantīti—bojjhaṅgā. Visuddhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Anavajjaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nekkhammaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vimuttaṭṭhaṁ bujjhantīti—bojjhaṅgā. Anāsavaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vivekaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vosaggaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
13. They are enlightened in the meaning of root, thus they are enlightenment factors. They are enlightened in the meaning of cause, thus they are enlightenment factors. They are enlightened in the meaning of condition … in the meaning of purification … in the meaning of blamelessness … in the meaning of renunciation … in the meaning of deliverance … in the meaning of cankerlessness … in the meaning of seclusion … in the meaning of relinquishment, thus they are enlightenment factors. |
Mūlacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Hetucariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Paccayacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Visuddhicariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Anavajjacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nekkhammacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vimutticariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Anāsavacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vivekacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vosaggacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
14. They are enlightened in the meaning of the behaviour of roots, thus they are enlightenment factors. They are enlightened in the meaning of the behaviour of causes, thus they are enlightenment factors. They are enlightened in the meaning of the behaviour of conditions … in the meaning of the behaviour of purification … in the meaning of the behaviour of blamelessness … in the meaning of the behaviour of renunciation … in the meaning of the behaviour of deliverance … in the meaning of the behaviour of cankerlessness … in the meaning of the behaviour of seclusion … in the meaning of the behaviour of relinquishment, thus they are enlightenment factors. |
Mūlapariggahaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vosaggapariggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
15. They are enlightened in the meaning of the embracing of root, thus they are enlightenment factors … [complete by combining embracing with cause, condition, etc., up to relinquishment] |
Mūlaparivāraṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vosaggaparivāraṭṭhaṁ bujjhantīti—bojjhaṅgā. |
16. They are enlightened in the meaning of the equipment of root; thus they are enlightenment factors … [complete by combining equipment with cause, etc.] |
Mūlaparipūraṇaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vosaggaparipūraṭṭhaṁ bujjhantīti—bojjhaṅgā. |
17. They are enlightened in the meaning of the perfection of root, thus they are enlightenment factors … [complete by combining perfection with cause, etc.] |
Mūlaparipākaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vosaggaparipākaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
18. They are enlightened in the meaning of the ripening of root, thus they are enlightenment factors … [complete by combining ripening with cause, etc.] |
Mūlapaṭisambhidaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vosaggapaṭisambhidaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
19. They are enlightened in the meaning of the discrimination of roots, thus they are enlightenment factors … [complete by combining discrimination with cause, etc.] |
Mūlapaṭisambhidāpāpanaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vosaggapaṭisambhidāpāpanaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
20. They are enlightened in the meaning of bringing to discrimination of roots, thus they are enlightenment factors … [complete by combining bringing to discrimination with cause, etc., up to] … They are enlightened in the meaning of bringing to discrimination of relinquishment, thus they are enlightenment factors. |
Mūlapaṭisambhidāya vasībhāvaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vosaggapaṭisambhidāya vasībhāvaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe…. |
21. They are enlightened in the meaning of developing mastery in discrimination of roots, thus they are enlightenment factors … [complete by combining developing mastery in discrimination with cause, etc., up to] … They are enlightened in the meaning of developing mastery in discrimination of relinquishment, thus they are enlightenment factors. |
| 22. They are enlightened in the meaning of reaching mastery in discrimination of roots, thus they are enlightenment factors … [complete by combining reaching mastery in discrimination with cause, etc., up to] … They are enlightened in the meaning of reaching mastery in discrimination of relinquishment, thus they are enlightenment factors. | |
Pariggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. Parivāraṭṭhaṁ bujjhantīti—bojjhaṅgā. Paripūraṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekaggaṭṭhaṁ bujjhantīti—bojjhaṅgā. Avikkhepaṭṭhaṁ bujjhantīti—bojjhaṅgā. Paggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. Avisāraṭṭhaṁ bujjhantīti—bojjhaṅgā. Anāvilaṭṭhaṁ bujjhantīti—bojjhaṅgā. Aniñjanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekattupaṭṭhānavasena cittassa ṭhitaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ārammaṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. Gocaraṭṭhaṁ bujjhantīti—bojjhaṅgā. Pahānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Pariccāgaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vuṭṭhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vivaṭṭanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Santaṭṭhaṁ bujjhantīti—bojjhaṅgā. Paṇītaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vimuttaṭṭhaṁ bujjhantīti—bojjhaṅgā. Anāsavaṭṭhaṁ bujjhantīti—bojjhaṅgā. Taraṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. Animittaṭṭhaṁ bujjhantīti—bojjhaṅgā. Appaṇihitaṭṭhaṁ bujjhantīti—bojjhaṅgā. Suññataṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekarasaṭṭhaṁ bujjhantīti—bojjhaṅgā. Anativattanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Yuganaddhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Niyyānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Hetuṭṭhaṁ bujjhantīti—bojjhaṅgā. Dassanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ādhipateyyaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
23. They are enlightened in the meaning of embracing, thus they are enlightenment factors. They are enlightened in the meaning of equipment, thus they are enlightenment factors. They are enlightened in the meaning of perfection … in the meaning of unification … in the meaning of non-distraction … in the meaning of exertion … in the meaning of non-dissipation … non-commotion … non-perturbation … They are enlightened in the meaning of [steadiness of—I § 23] cognizance by establishing in unity, thus they are enlightenment factors. They are enlightened in the meaning of supporting-object … in the meaning of domain … in the meaning of abandoning … of giving up … of emerging … of turning away … of the peaceful … of the sublime … of liberation … of cankerlessness … of crossing over … of the signless … of the desireless … of the void … of single function (taste) … of non-excess … of coupling … of outlet … of cause … of seeing … They are enlightened in the meaning of dominance, thus they are enlightenment factors. |
Samathassa avikkhepaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vipassanāya anupassanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Samathavipassanānaṁ ekarasaṭṭhaṁ bujjhantīti—bojjhaṅgā. Yuganaddhassa anativattanaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
24. They are enlightened in non-distraction as the meaning of serenity, thus they are enlightenment factors. They are enlightened in contemplation as the meaning of insight … in single function (taste) as the meaning of serenity and insight … They are enlightened in non-excess as the meaning of coupling, thus they are enlightenment factors. |
Sikkhāya samādānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ārammaṇassa gocaraṭṭhaṁ bujjhantīti—bojjhaṅgā. Līnassa cittassa paggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. Uddhatassa cittassa niggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ubhovisuddhānaṁ ajjhupekkhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Visesādhigamaṭṭhaṁ bujjhantīti—bojjhaṅgā. Uttari paṭivedhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Saccābhisamayaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nirodhe patiṭṭhāpakaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
25. They are enlightened in undertaking as the meaning of training, thus they are enlightenment factors. They are enlightened in domain as the meaning of supporting-object … They are enlightened in the state of exertion as the meaning of idle cognizance, … They are enlightened in the state of curbing as the meaning of agitated cognizance, … They are enlightened in the state of being looked on at with equanimity as the meaning of cognizance purified in both ways, thus they are enlightenment factors. They are enlightened in achieving distinction as a meaning, … They are enlightened in penetrating higher as a meaning, … They are enlightened in convergence upon actuality as a meaning, … They are enlightened in causing establishment in cessation as a meaning, thus they are enlightenment factors. |
Saddhindriyassa adhimokkhaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… paññindriyassa dassanaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
26. They are enlightened in resolution as the meaning of the faith faculty, thus they are enlightenment factors. They are enlightened in … [and so on with the rest of the five faculties—see Tr. I § 26]. |
Saddhābalassa assaddhiye akampiyaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… paññābalassa avijjāya akampiyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Satisambojjhaṅgassa upaṭṭhānaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in unshakability by non-faith as the meaning of the faith power. They … [and so on with the rest of the five powers]. They are enlightened in establishment as the meaning of the mindfulness enlightenment factor, thus they are enlightenment factors. They … [and so on with the rest of the seven enlightenment factors]. |
Sammādiṭṭhiyā dassanaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… sammāsamādhissa avikkhepaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in seeing as the meaning of right view, thus they are enlightenment factors. They … [and so on with the rest of the eight path factors]. |
Indriyānaṁ ādhipateyyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Balānaṁ akampiyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Niyyānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Maggassa hetuṭṭhaṁ bujjhantīti—bojjhaṅgā. Satipaṭṭhānānaṁ upaṭṭhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Sammappadhānānaṁ padahanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Iddhipādānaṁ ijjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Saccānaṁ tathaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in dominance as the meaning of the faculties, thus they are enlightenment factors. They … [and so on as in Tr. I § 26] They are enlightened in suchness (reality) as the meaning of the actualities, thus they are enlightenment factors. |
Payogānaṁ paṭippassaddhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Phalānaṁ sacchikiriyaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
27. They are enlightened in tranquillizing as the meaning of the [four] tasks, thus they are enlightenment factors. They are enlightened in realization as the meaning of the [four] fruitions as a meaning, thus they are enlightenment factors. They are enlightened in the act-of-understanding as the meaning of understanding, thus they are enlightenment factors. |
Vitakkassa abhiniropanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vicārassa upavicāraṭṭhaṁ bujjhantīti—bojjhaṅgā. Pītiyā pharaṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. Sukhassa abhisandanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa ekaggaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
28. They are enlightened in directing-onto as the meaning of applied-thought, thus they are enlightenment factors. They … [and so on as in Tr. I § 28 up to] … They are enlightened in unification as the meaning of [concentrated] cognizance, thus they are enlightenment factors. |
Āvajjanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vijānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Pajānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Sañjānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekodaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
29. They are enlightened in adverting as a meaning, thus they are enlightenment factors. They … [and so on as in Tr. I § 29 up to] … They are enlightened in singleness as a meaning, thus they are enlightenment factors. |
Abhiññāya ñātaṭṭhaṁ bujjhantīti—bojjhaṅgā. Variant: Abhiññāya ñātaṭṭhaṁ → abhiññeyyatthaṁ (sya-all) Pariññāya tīraṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. Pahānassa pariccāgaṭṭhaṁ bujjhantīti—bojjhaṅgā. Bhāvanāya ekarasaṭṭhaṁ bujjhantīti—bojjhaṅgā. Sacchikiriyāya phassanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Khandhānaṁ khandhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Dhātūnaṁ dhātuṭṭhaṁ bujjhantīti—bojjhaṅgā. Āyatanānaṁ āyatanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Saṅkhatānaṁ saṅkhataṭṭhaṁ bujjhantīti—bojjhaṅgā. Asaṅkhatassa asaṅkhataṭṭhaṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in what-is-known as the meaning of direct knowledge, thus they are enlightenment factors. They … [and so on as in Tr. I § 29 up to] … They are enlightened in the state of not being formed as the meaning of the unformed, thus they are enlightenment factors. |
Cittaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittānantariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa vuṭṭhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa vivaṭṭanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Variant: vivaṭṭanaṭṭhaṁ → vijānaṭṭhaṁ (pts-vp-pli1) Cittassa hetuṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa paccayaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa vatthuṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa bhūmaṭṭhaṁ bujjhantīti—bojjhaṅgā. Variant: bhūmaṭṭhaṁ → bhummaṭṭhaṁ (bj, sya-all); samaṭṭhaṁ (pts-vp-pli1) Cittassa ārammaṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa gocaraṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa cariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa gataṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa abhinīhāraṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa niyyānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Cittassa nissaraṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
30. They are enlightened in cognizance as a meaning, thus they are enlightenment factors. They … [and so on as in Tr. I § 30 up to] … They are enlightened in escape of cognizance as a meaning, thus they are enlightenment factors. |
Ekatte āvajjanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte vijānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte pajānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte sañjānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte ekodaṭṭhaṁ bujjhantīti—bojjhaṅgā. (…) Ekatte pakkhandanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Variant: (…) → (ekatte upanibandhanaṭṭhaṁ bujjhantīti-- bojjhaṅgā.) (bj) Ekatte pasīdanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte santiṭṭhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte vimuccanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte etaṁ santanti passanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte yānīkataṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte vatthukataṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte anuṭṭhitaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte paricitaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte susamāraddhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte pariggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte parivāraṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte paripūraṇaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte samodhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte adhiṭṭhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte āsevanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte bhāvanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte bahulīkammaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte susamuggataṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte suvimuttaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte bujjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte anubujjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte paṭibujjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte sambujjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte bodhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte anubodhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte paṭibodhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte sambujjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte bodhipakkhiyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte anubodhipakkhiyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte paṭibodhipakkhiyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte sambodhipakkhiyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte jotanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte ujjotanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte anujotanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte paṭijotanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Ekatte sañjotanaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
31. They are enlightened in adverting in unity as a meaning, thus they are enlightenment factors. They are enlightened in cognizing in unity as a meaning, thus they are enlightenment factors. They are enlightened in the act-of-understanding in unity as a meaning, … in perceiving in unity as a meaning, … in singleness in unity as a meaning, … [in anchoring in unity as a meaning, … ] in entering-into (launching-out-into) unity as a meaning, … in having confidence in unity as a meaning, … in becoming composed as a meaning, … in being liberated in unity as a meaning, … in seeing that “This is peaceful” in unity as a meaning, … [and so on as in Tr. I § 31 up to] … They are enlightened in full lighting in unity as a meaning, thus they are enlightenment factors. |
Patāpanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Virocanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Kilesānaṁ santāpanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Amalaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vimalaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nimmalaṭṭhaṁ bujjhantīti—bojjhaṅgā. Samaṭṭhaṁ bujjhantīti—bojjhaṅgā. Samayaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vivekaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vivekacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Virāgaṭṭhaṁ bujjhantīti—bojjhaṅgā. Virāgacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nirodhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nirodhacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vosaggaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vosaggacariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vimuttaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vimutticariyaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
32. They are enlightened in abandoning as a meaning, thus they are enlightenment factors. They are enlightened in cessation as a meaning, thus they are enlightenment factors. |
Chandaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa mūlaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa pādaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa padhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa ijjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa adhimokkhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa paggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa upaṭṭhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa avikkhepaṭṭhaṁ bujjhantīti—bojjhaṅgā. Chandassa dassanaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in explaining as a meaning, thus they are enlightenment factors. They … [and so on as in Tr. I § 32 up to] … They are enlightened in behaviour governed by deliverance as a meaning, thus they are enlightenment factors. |
Vīriyaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… cittaṭṭhaṁ bujjhantīti—bojjhaṅgā …pe… vīmaṁsaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya mūlaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya pādaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya padhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya ijjhanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya adhimokkhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya paggahaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya upaṭṭhānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya avikkhepaṭṭhaṁ bujjhantīti—bojjhaṅgā. Vīmaṁsāya dassanaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
33. They are enlightened in zeal as a meaning, thus they are enlightenment factors. They … [and so on as in Tr. I § 33, up to] … They are enlightened in seeing as a meaning of inquiry, thus they are enlightenment factors. |
Dukkhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Dukkhassa pīḷanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Dukkhassa saṅkhataṭṭhaṁ bujjhantīti—bojjhaṅgā. Dukkhassa santāpaṭṭhaṁ bujjhantīti—bojjhaṅgā. Dukkhassa vipariṇāmaṭṭhaṁ bujjhantīti—bojjhaṅgā. Samudayaṭṭhaṁ bujjhantīti—bojjhaṅgā. Samudayassa āyūhanaṭṭhaṁ … nidānaṭṭhaṁ … saññogaṭṭhaṁ … palibodhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nirodhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Nirodhassa nissaraṇaṭṭhaṁ … vivekaṭṭhaṁ … asaṅkhataṭṭhaṁ … amataṭṭhaṁ bujjhantīti—bojjhaṅgā. Maggaṭṭhaṁ bujjhantīti—bojjhaṅgā. Maggassa niyyānaṭṭhaṁ … hetuṭṭhaṁ … dassanaṭṭhaṁ … ādhipateyyaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
34. They are enlightened in oppression as a meaning of suffering, thus they are enlightenment factors. They are enlightened in the state of being formed as a meaning of suffering, … in burning up (torment) as a meaning of suffering, … in change as a meaning of suffering, thus they are enlightenment factors. |
Tathaṭṭhaṁ bujjhantīti—bojjhaṅgā. Anattaṭṭhaṁ bujjhantīti—bojjhaṅgā. Saccaṭṭhaṁ bujjhantīti—bojjhaṅgā. Paṭivedhaṭṭhaṁ bujjhantīti—bojjhaṅgā. Abhijānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Parijānanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Dhammaṭṭhaṁ bujjhantīti—bojjhaṅgā. Dhātuṭṭhaṁ bujjhantīti—bojjhaṅgā. Ñātaṭṭhaṁ bujjhantīti—bojjhaṅgā. Sacchikiriyaṭṭhaṁ bujjhantīti—bojjhaṅgā. Phassanaṭṭhaṁ bujjhantīti—bojjhaṅgā. Abhisamayaṭṭhaṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in accumulation as a meaning of origin, thus they are enlightenment factors. They are enlightened in source as a meaning of origin, … in bondage as a meaning of origin, … in impediment as a meaning of origin, thus they are enlightenment factors. |
Nekkhammaṁ bujjhantīti—bojjhaṅgā. Abyāpādaṁ bujjhantīti—bojjhaṅgā. Ālokasaññaṁ bujjhantīti—bojjhaṅgā. Avikkhepaṁ bujjhantīti—bojjhaṅgā. Dhammavavatthānaṁ bujjhantīti—bojjhaṅgā. Ñāṇaṁ bujjhantīti—bojjhaṅgā. Pāmojjaṁ bujjhantīti—bojjhaṅgā. Paṭhamaṁ jhānaṁ bujjhantīti—bojjhaṅgā …pe… arahattamaggaṁ bujjhantīti—bojjhaṅgā. Arahattaphalasamāpattiṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in escape as a meaning of cessation, thus they are enlightenment factors. They are enlightened in seclusion as a meaning of cessation, … in the state of being unformed as a meaning of cessation, … in deathlessness as a meaning of cessation, thus they are enlightenment factors. |
Adhimokkhaṭṭhena saddhindriyaṁ bujjhantīti—bojjhaṅgā …pe… dassanaṭṭhena paññindriyaṁ bujjhantīti—bojjhaṅgā. Assaddhiye akampiyaṭṭhena saddhābalaṁ bujjhantīti—bojjhaṅgā …pe… avijjāya akampiyaṭṭhena paññābalaṁ bujjhantīti—bojjhaṅgā. Upaṭṭhānaṭṭhena satisambojjhaṅgaṁ bujjhantīti—bojjhaṅgā …pe… paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṁ bujjhantīti—bojjhaṅgā. |
They are enlightened in outlet as a meaning of path, thus they are enlightenment factors. They are enlightened in cause as a meaning of path, … in seeing as a meaning of path, … in dominance as a meaning of path, thus they are enlightenment factors. |
Dassanaṭṭhena sammādiṭṭhiṁ bujjhantīti—bojjhaṅgā …pe… avikkhepaṭṭhena sammāsamādhiṁ bujjhantīti—bojjhaṅgā. Ādhipateyyaṭṭhena indriyaṁ bujjhantīti—bojjhaṅgā. Akampiyaṭṭhena balaṁ bujjhantīti—bojjhaṅgā. Niyyānaṭṭhaṁ bujjhantīti—bojjhaṅgā. Hetuṭṭhena maggaṁ bujjhantīti—bojjhaṅgā. Upaṭṭhānaṭṭhena satipaṭṭhānaṁ bujjhantīti—bojjhaṅgā. Padahanaṭṭhena sammappadhānaṁ bujjhantīti—bojjhaṅgā. Ijjhanaṭṭhena iddhipādaṁ bujjhantīti—bojjhaṅgā. Tathaṭṭhena saccaṁ bujjhantīti—bojjhaṅgā. Avikkhepaṭṭhena samathaṁ bujjhantīti—bojjhaṅgā. Anupassanaṭṭhena vipassanaṁ …pe… ekarasaṭṭhena samathavipassanaṁ bujjhantīti—bojjhaṅgā. Anativattanaṭṭhena yuganaddhaṁ bujjhantīti—bojjhaṅgā. Saṁvaraṭṭhena sīlavisuddhiṁ bujjhantīti—bojjhaṅgā. Avikkhepaṭṭhena cittavisuddhiṁ bujjhantīti—bojjhaṅgā. Dassanaṭṭhena diṭṭhivisuddhiṁ bujjhantīti—bojjhaṅgā. Muttaṭṭhena vimokkhaṁ bujjhantīti—bojjhaṅgā. Paṭivedhaṭṭhena vijjaṁ bujjhantīti—bojjhaṅgā. Pariccāgaṭṭhena vimuttiṁ bujjhantīti—bojjhaṅgā. Samucchedaṭṭhena khaye ñāṇaṁ bujjhantīti—bojjhaṅgā. Paṭippassaddhaṭṭhena anuppāde ñāṇaṁ bujjhantīti—bojjhaṅgā. |
35. They are enlightened in suchness (reality) as a meaning, thus they are enlightenment factors. They are enlightened in not-otherwise-ness as a meaning, … in not self as a meaning, … [and so on as in Tr. I § 35 up to] … They are enlightened in convergence as a meaning, thus they are enlightenment factors. |
Chandaṁ mūlaṭṭhena bujjhantīti—bojjhaṅgā. Manasikāraṁ samuṭṭhānaṭṭhena bujjhantīti—bojjhaṅgā. Phassaṁ samodhānaṭṭhena bujjhantīti—bojjhaṅgā. Vedanaṁ samosaraṇaṭṭhena bujjhantīti—bojjhaṅgā. Samādhiṁ pamukhaṭṭhena bujjhantīti—bojjhaṅgā. Satiṁ ādhipateyyaṭṭhena bujjhantīti—bojjhaṅgā. Paññaṁ taduttaraṭṭhena bujjhantīti—bojjhaṅgā. Vimuttiṁ sāraṭṭhena bujjhantīti—bojjhaṅgā. Amatogadhaṁ nibbānaṁ pariyosānaṭṭhena bujjhantīti—bojjhaṅgā. |
36. They are enlightened in renunciation as a meaning, thus they are enlightenment factors. They … [and so on with the rest of the opposites to the seven hindrances as in Tr. I § 36]. |
| 37. They are enlightened in the first jhana, thus they are enlightenment factors. They … [and so on with the rest of the four jhanas]. | |
| 38. They are enlightened in the base consisting of boundless space, thus they are enlightenment factors. They … [and so on with the rest of the four immaterial attainments]. | |
| 39. They are enlightened in contemplation of impermanence, thus they are enlightenment factors. They … [and so on with the rest of the eighteen principal insights]. | |
| 40. They are enlightened in the stream-entry path, thus they are enlightenment factors. They are enlightened in the once-return path, … in the non-return path, … in the arahant path, thus they are enlightenment factors. | |
| 41. They are enlightened in the faith faculty through the meaning of resolution, thus they are enlightenment factors. They … [and so on with the rest of the five faculties]. | |
| They are enlightened in the faith power through its meaning of unshakability by non-faith, thus they are enlightenment factors. They … [and so on with the rest of the five powers]. | |
| They are enlightened in the mindfulness enlightenment factor through its meaning of establishing, thus they are enlightenment factors. They … [and so on with the rest of the seven enlightenment factors]. | |
| They are enlightened in right view through its meaning of seeing, thus they are enlightenment factors. They … [and so on with the rest of the eight path factors]. | |
| They are enlightened in the faculties through their meaning of dominance, thus they are enlightenment factors. They … [and so on as in Tr. I § 41 up to] … They are enlightened in the actualities through their meaning of suchness (reality), thus they are enlightenment factors. | |
| 42. They are enlightened in serenity through its meaning of non-distraction, thus they are enlightenment factors. They … [and so on as in Tr. I § 42 up to] … They are enlightened in coupling through its meaning of non-excess, thus they are enlightenment factors. | |
| They are enlightened in purification of virtue through its meaning of restraint, thus they are enlightenment factors. They … [and so on as in Tr. I § 42 up to] … They are enlightened in knowledge of non-arising through its meaning of tranquillizing, thus they are enlightenment factors. | |
| 43. Through its meaning of root they are enlightened in zeal, thus they are enlightenment factors. Through [and so on as in Tr. I § 43 up to] … Through its meaning of ending they are enlightened in nibbana which merges in the deathless, thus they are enlightenment factors. | |
Sāvatthinidānaṁ. Tatra kho āyasmā sāriputto bhikkhū āmantesi—“āvuso bhikkhavo”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca— |
44. “There the venerable Sāriputta addressed the bhikkhus thus: ‘Friends’. ‘Friend' the bhikkhus replied. The venerable Sāriputta said this: |
“Sattime, āvuso, bojjhaṅgā. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo …pe… upekkhāsambojjhaṅgo—ime kho, āvuso, satta bojjhaṅgā. |
‘Friends, there are these seven enlightenment factors. What seven? They are the mindfulness enlightenment factor, … the equanimity enlightenment factor. These are the seven enlightenment factors. |
Imesaṁ khvāhaṁ, āvuso, sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṁ …pe… sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi. |
‘Of these seven enlightenment factors, in whichever I wish to abide in the morning, in that I abide in the morning; in whichever I wish to abide at noon, in that I abide at noon; in whichever I wish to abide in the evening, in that I abide in the evening. |
Satisambojjhaṅgo iti ce me, ‘āvuso, hoti, appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Variant: Tiṭṭhantañca naṁ → tiṭṭhantaṁ caraṁ (sya-all); tiṭṭhantaṁ vacanaṁ (pts-vp-pli1) Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi. Dhammavicayasambojjhaṅgo …pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi. |
‘If it occurs to me that there is the mindfulness enlightenment factor, it occurs to me that it is measureless, and it occurs to me that it is well undertaken; and while it is remaining I know that it remains; and if it falls away in me, I know that it falls away in me owing to specific conditionality. If it occurs to me that there is the investigation-of-ideas enlightenment factor … the equanimity enlightenment factor, it occurs to me that it is measureless, and it occurs to me that it is well undertaken; and while it is remaining I know that it remains; and if it falls away in me, I know that it falls away in me owing to specific conditionality. |
Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya. Yaññadeva dussayugaṁ ākaṅkheyya majjhanhikasamayaṁ …pe… sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya. Evameva khvāhaṁ, āvuso, imesaṁ sattannaṁ bojjhaṅgānaṁ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ, tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṁ …pe… sāyanhasamayaṁ viharituṁ, tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi …pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi”. |
‘Suppose a king or a king's minister had a chest full of cloths of many colours, then whichever pair of cloths he wished to put on in the morning, that he would put on in the morning; whichever pair of cloths he wished to put on at noon, that he would put on at noon; whichever pair of cloths he wished to put on in the evening, that he would put on in the evening: so too, of these seven enlightenment factors, in whichever I wish to abide in the morning, in that I abide in the morning; … I know that it falls away in me owing to specific conditionality’,”. |
2.3.2. Suttantaniddesa |
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Kathaṁ satisambojjhaṅgo iti ce me hotīti bojjhaṅgo? |
45. How is there an enlightenment factor thus: “If it occurs to me that there is the mindfulness enlightenment factor”? |
Yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo. |
As long as cessation is established, so long is there an enlightenment factor thus: “If it occurs to me that there is the mindfulness enlightenment factor”. Just as when an oil lamp is burning, as long as there is a flame, so long is there light, and as long as there is light, so long is there a flame: so too, as long as cessation is established, so long is there an enlightenment factor thus: “If it occurs to me that there is the mindfulness enlightenment factor”. |
Kathaṁ appamāṇo iti ce me hotīti bojjhaṅgo? |
46. How is there an enlightenment factor thus: “It occurs to me that it is measureless”? |
Pamāṇabaddhā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Variant: Pamāṇabaddhā → pamāṇavantā (sya-all); pamāṇabandhā (pts-vp-pli1) Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo. Iti ce me hotīti bojjhaṅgo. |
Defilements are bound up with [the limitation of] measure, and so are all obsessions, and those formations that produce renewed being; cessation is measureless in the sense that it is immobile and in the sense that it is unformed. As long as cessation is established, so long is there an enlightenment factor thus: “It occurs to me that it is measureless”. |
Kathaṁ susamāraddho iti ce me hotīti bojjhaṅgo? |
47. How is there an enlightenment factor thus: “It occurs to me that it is well undertaken (brought to very sameness)”? |
Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā, samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce me hotīti bojjhaṅgo. |
Defilements are unsame and so are the obsessions, and those formations that produce renewed being; cessation is an idea of sameness in the sense that it is peaceful and in the sense that it is sublime. As long as cessation is established, so long is there an enlightenment factor thus: “It occurs to me that it is well undertaken (brought to very sameness)”. |
Kathaṁ “tiṭṭhantañca naṁ tiṭṭhatī”ti pajānāmi; sacepi cavati “idappaccayā cavatī”ti pajānāmi? |
48. How is it that “While it is remaining I know that it remains; and if it falls away in me, I know that it falls away in me owing to specific conditionality”? |
Katihākārehi satisambojjhaṅgo tiṭṭhati? |
In how many aspects does the mindfulness enlightenment factor remain? |
Katihākārehi satisambojjhaṅgo cavati? |
In how many aspects does the mindfulness enlightenment factor fall away? |
Aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi satisambojjhaṅgo cavati. |
The mindfulness enlightenment factor remains in eight aspects; the mindfulness enlightenment factor falls away in eight aspects. |
Katamehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati? |
49. In what eight aspects does the mindfulness enlightenment factor remain? |
Anuppādaṁ āvajjitattā satisambojjhaṅgo tiṭṭhati, uppādaṁ anāvajjitattā satisambojjhaṅgo tiṭṭhati, appavattaṁ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṁ anāvajjitattā satisambojjhaṅgo tiṭṭhati, animittaṁ āvajjitattā satisambojjhaṅgo tiṭṭhati, nimittaṁ anāvajjitattā satisambojjhaṅgo tiṭṭhati, nirodhaṁ āvajjitattā satisambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā satisambojjhaṅgo tiṭṭhati— |
The mindfulness enlightenment factor remains by non-arising being adverted to; the mindfulness enlightenment factor remains by arising not being adverted to … by non-occurrence being adverted to … by occurrence not being adverted to … by the signless being adverted to … by the sign not being adverted to … by cessation being adverted to; the mindfulness enlightenment factor remains by formations not being adverted to. |
imehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati. |
The mindfulness enlightenment factor remains in these eight aspects. |
Katamehi aṭṭhahākārehi satisambojjhaṅgo cavati? |
50. In what eight aspects does the mindfulness enlightenment factor fall away? |
Uppādaṁ āvajjitattā satisambojjhaṅgo cavati, anuppādaṁ anāvajjitattā satisambojjhaṅgo cavati, pavattaṁ āvajjitattā satisambojjhaṅgo cavati, appavattaṁ anāvajjitattā satisambojjhaṅgo cavati, nimittaṁ āvajjitattā satisambojjhaṅgo cavati, animittaṁ anāvajjitattā satisambojjhaṅgo cavati, saṅkhāre āvajjitattā satisambojjhaṅgo cavati, nirodhaṁ anāvajjitattā satisambojjhaṅgo cavati— |
The mindfulness enlightenment factor falls away by arising being adverted to. The mindfulness enlightenment factor falls away by non-arising not being adverted to … by occurrence being adverted to … by non-occurrence not being adverted to … by the sign being adverted to … by the signless not being adverted to … by formations being adverted to. The mindfulness enlightenment factor falls away by cessation not being adverted to. |
imehi aṭṭhahākārehi satisambojjhaṅgo cavati. |
The mindfulness enlightenment factor falls away in these eight aspects. |
Evaṁ “tiṭṭhantañca naṁ tiṭṭhatī”ti pajānāmi; sacepi cavati, “idappaccayā me cavatī”ti pajānāmi …pe…. |
That is how it is that “While it is remaining I know that it remains; and if it falls away in me, I know that it falls away in me owing to specific conditionality”. |
| 51.–56. … the investigation-of-ideas enlightenment factor … | |
| 57.–62. … the energy enlightenment factor … | |
| 63.–68. … the happiness enlightenment factor … | |
| 69.–74. … the tranquillity enlightenment factor … | |
| 75.–80. … the concentration enlightenment factor … | |
Kathaṁ upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo? |
81.–86. How is there an enlightenment factor thus: “If it occurs to me that there is the equanimity enlightenment factor”? |
Yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce hotīti bojjhaṅgo. |
As long as … |
Kathaṁ appamāṇo iti ce hotīti bojjhaṅgo? Pamāṇabaddhā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo iti ce hotīti bojjhaṅgo. |
… |
Kathaṁ susamāraddho iti ce hotīti bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce hotīti bojjhaṅgo. |
The equanimity enlightenment factor falls away in these eight aspects. |
Kathaṁ “tiṭṭhantañca naṁ tiṭṭhatī”ti pajānāmi; sacepi cavati “idappaccayā me cavatī”ti pajānāmi? Katihākārehi upekkhāsambojjhaṅgo tiṭṭhati? Katihākārehi upekkhāsambojjhaṅgo cavati? Aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi upekkhāsambojjhaṅgo cavati. |
That is how it is that “While it is remaining I know that it remains; and if it falls away in me, I know that it falls away in me owing to specific conditionality”. |
Katamehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati? Anuppādaṁ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, uppādaṁ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, appavattaṁ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, pavattaṁ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, animittaṁ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nimittaṁ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nirodhaṁ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati—imehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati. |
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Katamehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati? Uppādaṁ āvajjitattā upekkhāsambojjhaṅgo cavati, anuppādaṁ anāvajjitattā upekkhāsambojjhaṅgo cavati, pavattaṁ āvajjitattā upekkhāsambojjhaṅgo cavati, appavattaṁ anāvajjitattā upekkhāsambojjhaṅgo cavati, nimittaṁ āvajjitattā upekkhāsambojjhaṅgo cavati, animittaṁ anāvajjitattā upekkhāsambojjhaṅgo cavati, saṅkhāre āvajjitattā upekkhāsambojjhaṅgo cavati, nirodhaṁ anāvajjitattā upekkhāsambojjhaṅgo cavati—imehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati. Evaṁ “tiṭṭhantañca naṁ tiṭṭhatī”ti pajānāmi; sacepi cavati, “idappaccayā me cavatī”ti pajānāmi. |
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Bojjhaṅgakathā niṭṭhitā. |
End of Treatise on Enlightenment factors. |
Mettākathā-4 |
About Goodwill – Mettākathā |
Sāvatthinidānaṃ. |
Based in Sāvatthi. |
‘‘Mettāya, bhikkhave, cetovimuttiyā |
O! Monks! Eleven benefits are expected – |
āsevitāya |
by resorting to (āsevitā), |
bhāvitāya |
by practicing (bhāvitā), |
bahulīkatāya |
by rehearsing (bahulīkatā), |
yānīkatāya |
by yoking to (yānīkatā), |
vatthukatāya |
by basing on (vatthukatā), |
anuṭṭhitāya |
by practicing continuously (anuṭṭhitā), |
paricitāya |
by familiarizing (paricitā), |
susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. |
by being steadfast (susamāraddhā) – the goodwill mind-release (mettā ceto-vimutti). |
Katame ekādasa? |
What are those eleven? |
1. Sukhaṃ supati, |
1) Sleeps well. |
2. sukhaṃ paṭibujjhati, |
2) Wakes up well. |
3. na pāpakaṃ supinaṃ passati, |
3) Does not see (have) bad dreams. |
4. manussānaṃ piyo hoti, |
4) Is dear to humans. |
5. amanussānaṃ piyo hoti, |
5) Is dear to non-humans. |
6. devatā rakkhanti, |
6) Deities protect him. |
7. nāssa aggi vā visaṃ vā satthaṃ vā kamati, |
7) Neither fire nor poison nor weapon would harm him. |
8. tuvaṭaṃ cittaṃ samādhiyati, |
8) The mind concentrates quickly. |
9. mukhavaṇṇo vippasīdati, |
9) The appearance (of the face) is bright and joyful. |
10. asammūḷho kālaṅkaroti, |
10) He dies unconfused. |
11. uttari appaṭivijjhanto brahmalokūpago hoti. |
11) If he does not penetrate further, he is reborn in brahma world. |
Mettāya, bhikkhave, cetovimuttiyā |
O! Monks! These eleven benefits are expected – |
āsevitāya |
by resorting to (āsevitā), |
bhāvitāya |
by practicing (bhāvitā), |
bahulīkatāya |
by rehearsing (bahulīkatā), |
yānīkatāya |
by yoking to (yānīkatā), |
vatthukatāya |
by basing on (vatthukatā), |
anuṭṭhitāya |
by practicing perpetually (anuṭṭhitā), |
paricitāya |
by familiarizing (paricitā), |
susamāraddhāya |
by being steadfast (susamāraddhā) |
– ime ekādasānisaṃsā pāṭikaṅkhā’’. |
– the goodwill mind-release (mettā ceto-vimutti) is expected. |
Atthi anodhiso pharaṇā mettācetovimutti, |
There is limitless extending of goodwill mind-release. (metta ceto-vimutti) |
atthi odhiso pharaṇā mettācetovimutti, |
There is limited extending of goodwill mind-release. |
atthi disāpharaṇā mettācetovimutti. |
There is directional extending of goodwill mind-release. |
Katihākārehi anodhiso pharaṇā mettācetovimutti, |
1) By how many ways is there the limitless extending of goodwill mind-release? |
katihākārehi odhiso pharaṇā mettācetovimutti, |
2) By how many ways is there the limited extending of goodwill mind-release? |
katihākārehi disāpharaṇā mettācetovimutti? |
3) By how many ways is there the directional extending of goodwill mind-release? |
Pañcahākārehi anodhiso pharaṇā mettācetovimutti, |
1) By five ways is there the limitless extending of goodwill mind-release. |
sattahākārehi odhiso pharaṇā mettācetovimutti, |
2) By seven ways is there the limited extending of goodwill mind-release. |
dasahākārehi disāpharaṇā mettācetovimutti. |
3) By ten ways is there the directional extending of goodwill mind-release. |
Katamehi pañcahākārehi anodhiso pharaṇā mettācetovimutti? |
1) By what five ways is there limitless extending of goodwill mind-release? |
Sabbe sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. |
May all beings (sattā) take care of themselves with ease – without animosity, without ill-will, without trouble. |
Sabbe pāṇā…pe… |
May all breathing beings (pāṇā)… |
sabbe bhūtā…pe… |
May all creatures (bhūtā)… |
sabbe puggalā…pe… |
May all persons (puggalā)… |
sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. |
May all existing beings (atta-bhāva-pariyāpannā) take care of themselves with ease – without animosity, without ill-will, without trouble. |
Imehi pañcahākārehi anodhiso pharaṇā mettācetovimutti. |
By these five ways, there is limitless extending of goodwill mind-release. |
Katamehi sattahākārehi odhiso pharaṇā mettācetovimutti? |
2) By what seven ways is there limited extending of goodwill mind-release? |
Sabbā itthiyo averā abyāpajjā anīghā sukhī attānaṃ pariharantu. |
May all women (itthiyo) take care of themselves with ease – without animosity, without ill-will, without trouble. |
Sabbe purisā…pe… |
May all men (purisā)… |
sabbe ariyā…pe… |
May all noble ones (ariyā)… |
sabbe anariyā…pe… |
May all ordinary beings (anariyā)… |
sabbe devā…pe… |
May all deities (devā)… |
sabbe manussā…pe… |
May all humans (manussā)… |
sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. |
May all in woeful realms (vinipātikā) take care of themselves with ease – without animosity, without ill-will, without trouble. |
Imehi sattahākārehi odhiso pharaṇā mettācetovimutti. |
By these seven ways there is limited extending of goodwill mind-release. |
Katamehi dasahākārehi disāpharaṇā mettācetovimutti? |
3) By what ten ways is there directional extending of goodwill mind-release? |
Sabbe puratthimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. |
May all beings in the east (puratthimā) take care of themselves with ease – without animosity, without ill-will, without trouble. |
Sabbe pacchimāya disāya sattā…pe… |
May all beings in the west (pacchimā)… |
sabbe uttarāya disāya sattā…pe… |
May all beings in the north (uttarā)… |
sabbe dakkhiṇāya disāya sattā…pe… |
May all beings in the south (dakkhiṇā)… |
sabbe puratthimāya anudisāya sattā…pe… |
May all beings in the south-east (puratthimā anudisā)… |
sabbe pacchimāya anudisāya sattā…pe… |
May all beings in the north-west (pacchimā anudisā)… |
sabbe uttarāya anudisāya sattā…pe… |
May all beings in the north-east (uttarā anudisā)… |
sabbe dakkhiṇāya anudisāya sattā…pe… |
May all beings in the south-west (dakkhiṇā anudisā)… |
sabbe heṭṭhimāya disāya sattā…pe… |
May all beings below (heṭṭhimā)… |
sabbe uparimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. |
May all beings above (uparimā) take care of themselves with ease – without animosity, without ill-will, without trouble. |
Sabbe puratthimāya disāya pāṇā…pe… bhūtā… puggalā… attabhāvapariyāpannā… sabbā itthiyo… sabbe purisā… sabbe ariyā… sabbe anariyā… sabbe devā… sabbe manussā… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. |
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Sabbe pacchimāya disāya vinipātikā…pe… |
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sabbe uttarāya disāya vinipātikā… |
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sabbe dakkhiṇāya disāya vinipātikā… |
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sabbe puratthimāya anudisāya vinipātikā… |
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sabbe pacchimāya anudisāya vinipātikā… |
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sabbe uttarāya anudisāya vinipātikā… |
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sabbe dakkhiṇāya anudisāya vinipātikā… |
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sabbe heṭṭhimāya disāya vinipātikā… |
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sabbe uparimāya disāya vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. |
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Imehi dasahākārehi disāpharaṇā mettācetovimutti. |
By these ten ways, there is extending of goodwill mind-release (mettā cetovimutti). |
1. Indriyavāro |
1. The Section on Faculties (Indriyavāro) |
Sabbesaṃ sattānaṃ |
For all beings – |
pīḷanaṃ vajjetvā apīḷanāya, |
1) Avoiding oppression – by non-oppression (apīlanā) – |
upaghātaṃ vajjetvā anupaghātena, |
2) Avoiding harming – by non-harming (anupaghāta) – |
santāpaṃ vajjetvā asantāpena, |
3) Avoiding tormenting – by non-torment (asantāpa) – |
pariyādānaṃ vajjetvā apariyādānena, |
4) Avoiding killing – by non-killing (apariyādāna) – |
vihesaṃ vajjetvā avihesāya, |
5) Avoiding harassment – by non-harassment (avihesā) – |
sabbe sattā averino hontu mā verino, |
6) May all beings be cordial (averino) – may they not have animosity (mā verino) – |
sukhino hontu mā dukkhino, |
7) May they be well (sukhino hontu) – may they not suffer (mā dukkhino) – |
sukhitattā hontu mā dukkhitattāti – |
8) May they be happy (sukhitattā) – may they not be unhappy (mā dukkhitattā) – |
imehi aṭṭhahākārehi sabbe satte mettāyatīti – mettā. |
By these eight ways one acts with goodwill towards all beings – thus it is goodwill (mettā). |
Taṃ dhammaṃ cetayatīti – ceto. |
One thinks of this phenomena – thus it is ‘ceto’, mind. |
Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. |
One is free of any manifested ill-will – thus it is ‘vimutti’, release. |
Mettā ca ceto ca vimutti cāti – mettācetovimutti. |
It is ‘mettā’, goodwill – and ‘ceto’, mind – and ‘vimutti’, release – thus it is goodwill mind-release, ‘mettā cetovimutti’. |
1. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. |
1) One resolves with confidence (saddhā) thus – ‘May all beings be cordial, safe, happy’. |
Saddhindriyaparibhāvitā hoti mettācetovimutti. |
From the training of faith-faculty there is goodwill mind-release. |
2. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. |
2) One exerts with effort (viriya) thus – ‘May all beings be cordial, safe, happy’. |
Vīriyindriyaparibhāvitā hoti mettācetovimutti. |
From the training of effort-faculty there is goodwill mind-release. |
3. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. |
3) One establishes mindfulness (sati) thus – ‘May all beings be cordial, safe, happy’. |
Satindriyaparibhāvitā hoti mettācetovimutti. |
From the training of mindfulness-faculty there is goodwill mind-release. |
4. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. |
4) One concentrates the mind thus – ‘May all beings be cordial, safe, happy’. |
Samādhindriyaparibhāvitā hoti mettācetovimutti. |
From the training of concentration-faculty there is goodwill mind-release. |
5. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pajānāti. |
5) One knows with wisdom (paññā) thus – ‘May all beings be cordial, safe, happy’. |
Paññindriyaparibhāvitā hoti mettācetovimutti. |
From the training of wisdom-faculty there is goodwill mind-release. |
Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. |
These five faculties are resorted to by the goodwill mind-release (mettā cetovimutti). |
Imehi pañcahi indriyehi mettācetovimutti āsevīyati. |
By these five faculties, the goodwill mind-release is resorted to. |
Imāni pañcindriyāni mettāya cetovimuttiyā bhāvanā honti. |
These five faculties get practised by the goodwill mind-release. |
Imehi pañcahi indriyehi mettācetovimutti bhāvīyati. |
By these five faculties, the goodwill mind-release gets practised. |
Imāni pañcindriyāni mettāya cetovimuttiyā bahulīkatā honti. |
These five faculties get rehearsed by the goodwill mind-release. |
Imehi pañcahi indriyehi mettācetovimutti bahulīkarīyati. |
By these five faculties, the goodwill mind-release gets rehearsed. |
Imāni pañcindriyāni mettāya cetovimuttiyā alaṅkārā honti. |
These five faculties are beautified by the goodwill mind-release. |
Imehi pañcahi indriyehi mettācetovimutti svālaṅkatā hoti. |
By these five faculties, the goodwill mind-release gets much beautified. |
Imāni pañcindriyāni mettāya cetovimuttiyā parikkhārā honti. |
These five faculties are accumulated by the goodwill mind-release. |
Imehi pañcahi indriyehi mettācetovimutti suparikkhatā hoti. |
By these five faculties, the goodwill mind-release gets amassed. |
Imāni pañcindriyāni mettāya cetovimuttiyā parivārā honti. |
These five faculties are secured by the goodwill mind-release. |
Imehi pañcahi indriyehi mettācetovimutti suparivutā hoti. |
By these five faculties, the goodwill mind-release gets protected. |
Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti, |
These five faculties are resorted to (āsevanā); |
bhāvanā honti, |
are practiced (bhāvanā); |
bahulīkatā honti, |
are rehearsed (bahulīkatā); |
alaṅkārā honti, |
are beautified (alaṅkārā); |
parikkhārā honti, |
are accumulated (parikkhārā); |
parivārā honti, |
are protected (parivārā); |
pāripūrī honti, |
are brought to completion (pāripūri); |
sahagatā honti, |
come together (sahagatā); |
sahajātā honti, |
arise together (sahajātā); |
saṃsaṭṭhā honti, |
are mingled with each other (saṃsaṭṭhā); |
sampayuttā honti, |
are associated with each other (sampayuttā); |
pakkhandanā honti, |
spring forth (pakkhandanā); |
pasīdanā honti, |
made clear (pasīdanā); |
santiṭṭhanā honti, |
get settled (santiṭṭhanā); |
vimuccanā honti, |
are released (vimuccanā); |
‘‘etaṃ santa’’nti phassanā honti, |
are felt as, ‘this is peace’ (phassanā); |
yānīkatā honti, |
are yoked to (yānīkatā); |
vatthukatā honti, |
are basis of (vatthukatā); |
anuṭṭhitā honti, |
perpetually practiced (anuṭṭhitā); |
paricitā honti, |
get familiarized (paricitā); |
susamāraddhā honti, |
are steadfast (susamāraddhā); |
subhāvitā honti, |
are practiced well (subhāvitā); |
svādhiṭṭhitā honti, |
are well-founded (svādhiṭṭhitā); |
susamuggatā honti, |
are made concrete (susamuggatā); |
suvimuttā honti, |
are well-released (suvimuttā); |
nibbattenti |
bring forth (goodwill) (nibbattenti); |
jotenti |
glorify (goodwill) (jotenti); |
patāpenti. |
brighten up (goodwill) (patāpenti). |
2. Balavāro |
2. Section on Strengths (Balavāro) |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. |
1) One is unshaken by lack of confidence and considers thus – ‘May all beings be cordial, safe, happy’. |
Saddhābalaparibhāvitā hoti mettācetovimutti. |
From the training of the strength of faith, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – kosajje na kampati. |
2) One is unshaken by laziness and considers thus – ‘May all beings be cordial, safe, happy’. |
Vīriyabalaparibhāvitā hoti mettācetovimutti. |
From the training of the strength of effort, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pamāde na kampati. |
3) One is unshaken by heedlessness and considers thus – ‘May all beings be cordial, safe, happy’. |
Satibalaparibhāvitā hoti mettācetovimutti. |
From the training of the strength of mindfulness, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – uddhacce na kampati. |
4) One is unshaken by restlessness and considers thus – ‘May all beings be cordial, safe, happy’. |
Samādhibalaparibhāvitā hoti mettācetovimutti. |
From the training of the strength of concentration, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – avijjāya na kampati. |
5) One is unshaken by ignorance and considers thus – ‘May all beings be cordial, safe, happy’. |
Paññābalaparibhāvitā hoti mettācetovimutti. |
From the training of the strength of wisdom, there is goodwill mind-release. |
Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. |
These five strengths are resorted to by the goodwill mind-release. |
Imehi pañcahi balehi mettācetovimutti āsevīyati. |
By these five strengths, the goodwill mind-release is resorted to. |
Imāni pañca balāni mettāya cetovimuttiyā bhāvanā honti. |
These five strengths get practiced by the goodwill mind-release. |
Imehi pañcahi balehi mettācetovimutti bhāvīyati. |
By these five strengths, the goodwill mind-release gets practiced. |
Imāni pañca balāni mettāya cetovimuttiyā bahulīkatā honti. |
These five strengths get rehearsed by the goodwill mind-release. |
Imehi pañcahi balehi mettācetovimutti bahulīkarīyati. |
By these five strengths, the goodwill mind-release gets rehearsed. |
Imāni pañca balāni mettāya cetovimuttiyā alaṅkārā honti. |
These five strengths are beautified by the goodwill mind-release. |
Imehi pañcahi balehi mettācetovimutti svālaṅkatā hoti. |
By these five strengths, the goodwill mind-release gets much beautified. |
Imāni pañca balāni mettāya cetovimuttiyā parikkhārā honti. |
These five strengths are accumulated by the goodwill mind-release. |
Imehi pañcahi balehi mettācetovimutti suparikkhatā hoti. |
By these five strengths, the goodwill mind-release gets amassed. |
Imāni pañca balāni mettāya cetovimuttiyā parivārā honti. |
These five strengths are secured by the goodwill mind-release. |
Imehi pañcahi balehi mettācetovimutti suparivutā hoti. |
By these five strengths, the goodwill mind-release gets protected. |
Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti. |
These five strengths are resorted to; are practiced; are rehearsed; are beautified; are accumulated; are protected; are brought to completion; come together; arise together; are mingled with each other; are associated with each other; spring forth; made clear; get settled; are released; are felt as, ‘this is peace’; are yoked to; are basis of; perpetually practiced; get familiarized; are steadfast; are practiced well; are well-founded; are made concrete; are well-released; bring forth (goodwill); glorify (goodwill); brighten up (goodwill). |
3. Bojjhaṅgavāro |
3. Section on Factors of Enlightenment (Bojjhaṅgavāro) |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. |
1) One establishes mindfulness, considering thus – ‘May all beings be cordial, safe, happy’. |
Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti. |
From the training of the mindfulness factor-of-enlightenment, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pavicināti. |
2) One anlayses with wisdom, considering thus – ‘May all beings be cordial, safe, happy’. |
Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti. |
From the training of analysis of phenomena factor-of-enlightenment, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. |
3) One exerts with effort, considering thus – ‘May all beings be cordial, safe, happy’. |
Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti. |
From the training of effort factor-of-enlightenment, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pariḷāhaṃ paṭippassambheti. |
4) One allays feverishness, considering thus – ‘May all beings be cordial, safe, happy’. |
Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti. |
From the training of the joy factor-of-enlightenment, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – duṭṭhullaṃ paṭippassambheti. |
5) One allays grossness, considering thus – ‘May all beings be cordial, safe, happy’. |
Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. |
From the training of the tranquility factor-of-enlightenment, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. |
6) One concentrates the mind, considering thus – ‘May all beings be cordial, safe, happy’. |
Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. |
From the training of the concentration factor-of-enlightenment, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – ñāṇena kilese paṭisaṅkhāti. |
7) One appraises defilements with wisdom, considering thus – ‘May all beings be cordial, safe, happy’. |
Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti. |
From the training of the equanimity factor-of-enlightenment, there is goodwill mind-release. |
Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. |
These seven factors-of-enlightenment are resorted to by the goodwill mind-release. |
Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati. |
By these seven factors-of-enlightenment, the goodwill mind-release is resorted to. |
Ime satta bojjhaṅgā mettāya cetovimuttiyā bhāvanā honti. |
These seven factors-of-enlightenment get practiced by the goodwill mind-release. |
Imehi sattahi bojjhaṅgehi mettācetovimutti bhāvīyati. |
By these seven factors-of-enlightenment, the goodwill mind-release gets practiced. |
Ime satta bojjhaṅgā mettāya cetovimuttiyā bahulīkatā honti. |
These seven factors-of-enlightenment get rehearsed by the goodwill mind-release. |
Imehi sattahi bojjhaṅgehi mettācetovimutti bahulīkarīyati. |
By these seven factors-of-enlightenment, the goodwill mind-release gets rehearsed. |
Ime satta bojjhaṅgā mettāya cetovimuttiyā alaṅkārā honti. |
These seven factors-of-enlightenment are beautified by the goodwill mind-release. |
Imehi sattahi bojjhaṅgehi mettācetovimutti svālaṅkatā hoti. |
By these seven factors-of-enlightenment, the goodwill mind-release gets much beautified. |
Ime satta bojjhaṅgā mettāya cetovimuttiyā parikkhārā honti. |
These seven factors-of-enlightenment are accumulated by the goodwill mind-release. |
Imehi sattahi bojjhaṅgehi mettācetovimutti suparikkhatā hoti. |
By these seven factors-of-enlightenment, the goodwill mind-release gets amassed. |
Ime satta bojjhaṅgā mettāya cetovimuttiyā parivārā honti. |
These seven factors-of-enlightenment are secured by the goodwill mind-release. |
Imehi sattahi bojjhaṅgehi mettācetovimutti suparivutā hoti. |
By these seven factors-of-enlightenment, the goodwill mind-release gets protected. |
Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti, nibbattenti jotenti patāpenti. |
These seven factors-of-enlightenment are resorted to; are practiced; are rehearsed; are beautified; are accumulated; are protected; are brought to completion; come together; arise together; are mingled with each other; are associated with each other; spring forth; made clear; get settled; are released; are felt as, ‘this is peace’; are yoked to; are basis of; perpetually practiced; get familiarized; are steadfast; are practiced well; are well-founded; are made concrete; are well-released; bring forth (goodwill); glorify (goodwill); brighten up (goodwill). |
4. Maggaṅgavāro |
4. Section on the Factors of the Path (Maggaṅgavāro) |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā passati. |
1) One sees correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammādiṭṭhiparibhāvitā hoti mettācetovimutti. |
From the training of the Right View, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā abhiniropeti. |
2) One resolves correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammāsaṅkappaparibhāvitā hoti mettācetovimutti. |
From the training of the Right Resolve, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā pariggaṇhāti. |
3) One upholds correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammāvācāparibhāvitā hoti mettācetovimutti. |
From the training of the Right Speech, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samuṭṭhāpeti. |
4) One initiates correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammākammantaparibhāvitā hoti mettācetovimutti. |
From the training of the Right Action, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā vodāpeti. |
5) One purifies correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammāājīvaparibhāvitā hoti mettācetovimutti. |
From the training of the Right Livelihood, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā paggaṇhāti. |
6) One exerts correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammāvāyāmaparibhāvitā hoti mettācetovimutti. |
From the training of the Right Effort, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā upaṭṭhāpeti. |
7) One establishes correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammāsatiparibhāvitā hoti mettācetovimutti. |
From the training of the Right Mindfulness, there is goodwill mind-release. |
Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samādahati. |
8) One concentrates correctly, considering thus – ‘May all beings be cordial, safe, happy’. |
Sammāsamādhiparibhāvitā hoti mettācetovimutti. |
From the training of the Right Concentration, there is goodwill mind-release. |
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. |
These eight Path-factors are resorted to by the goodwill mind-release. |
Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati. |
By these eight Path-factors, the goodwill mind-release is resorted to. |
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bhāvanā honti. |
These eight Path-factors get practiced by the goodwill mind-release. |
Imehi aṭṭhahi maggaṅgehi mettācetovimutti bhāvīyati. |
By these eight Path-factors, the goodwill mind-release gets practiced. |
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bahulīkatā honti. |
These eight Path-factors get rehearsed by the goodwill mind-release. |
Imehi aṭṭhahi maggaṅgehi mettācetovimutti bahulīkarīyati. |
By these eight Path-factors, the goodwill mind-release gets rehearsed. |
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā alaṅkārā honti. |
These eight Path-factors are beautified by the goodwill mind-release. |
Imehi aṭṭhahi maggaṅgehi mettācetovimutti svālaṅkatā honti. |
By these eight Path-factors, the goodwill mind-release gets much beautified. |
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parikkhārā honti. |
These eight Path-factors are accumulated by the goodwill mind-release. |
Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparikkhatā hoti. |
By these eight Path-factors, the goodwill mind-release gets amassed. |
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parivārā honti. |
These eight Path-factors are secured by the goodwill mind-release. |
Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. |
By these eight Path-factors, the goodwill mind-release gets protected. |
Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti. |
These eight Path-factors are resorted to; are practiced; are rehearsed; are beautified; are accumulated; are protected; are brought to completion; come together; arise together; are mingled with each other; are associated with each other; spring forth; made clear; get settled; are released; are felt as, ‘this is peace’; are yoked to; are basis of; perpetually practiced; get familiarized; are steadfast; are practiced well; are well-founded; are made concrete; are well-released; bring forth (goodwill); glorify (goodwill); brighten up (goodwill). |
Sabbesaṃ pāṇānaṃ…pe… |
For all breathing beings… |
sabbesaṃ bhūtānaṃ… |
For all creatures… |
sabbesaṃ puggalānaṃ… |
For all persons… |
sabbesaṃ attabhāvapariyāpannānaṃ… |
For all existing beings… |
sabbāsaṃ itthīnaṃ… |
For all women… |
sabbesaṃ purisānaṃ… |
For all men… |
sabbesaṃ ariyānaṃ… |
For all Noble Ones… |
sabbesaṃ anariyānaṃ… |
For all ordinary persons… |
sabbesaṃ devānaṃ… |
For all deities… |
sabbesaṃ manussānaṃ… |
For all humans… |
sabbesaṃ vinipātikānaṃ |
For all beings of woeful states – |
pīḷanaṃ vajjetvā apīḷanāya, |
abstaining from oppression and by non-oppression; |
upaghātaṃ vajjetvā anupaghātena, |
abstaining from harming and by non-harmfulness; |
santāpaṃ vajjetvā asantāpena, |
abstaining from tormenting and by non-torment; |
pariyādānaṃ vajjetvā apariyādānena, |
abstaining from killing and by non-killing; |
vihesaṃ vajjetvā avihesāya, |
abstaining from harassment and by non-harassment – |
sabbe vinipātikā averino hontu mā verino, |
may all beings of woeful states be cordial, may they not have animosity; |
sukhino hontu mā dukkhino, |
may they be well, may they not suffer; |
sukhitattā hontu mā dukkhitattāti – |
may they be happy, may they not by unhappy – |
imehi aṭṭhahākārehi sabbe vinipātike mettāyatīti – mettā. |
by these eight ways one acts with goodwill towards all beings of woeful states – thus it is goodwill (mettā). |
Taṃ dhammaṃ cetayatīti – ceto. |
One thinks of this phenomena – thus it is ‘ceto’, mind. |
Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. |
One is free of any manifested ill-will – thus it is ‘vimutti’, release. |
Mettā ca ceto ca vimutti cāti – mettācetovimutti. |
It is ‘mettā’, goodwill – and ‘ceto’, mind – and ‘vimutti’, release – thus it is goodwill mind-release, ‘mettā cetovimutti’. |
Sabbe vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. |
One resolves with confidence thus – “May all beings of woeful states be cordial, safe, happy” |
Saddhindriyaparibhāvitā hoti |
From the training of faith-faculty there is goodwill mind-release… |
mettācetovimutti…pe… nibbattenti jotenti patāpenti. |
…bring forth (goodwill); glorify (goodwill); brighten up (goodwill). |