1.1. giảng về trí

1.1.1. Sutamayañāṇaniddesa

Kathaṁ sotāvadhāne paññā sutamaye ñāṇaṁ?

“Ime dhammā abhiññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā pariññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā pahātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā bhāvetabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā sacchikātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā hānabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā ṭhitibhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā visesabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Ime dhammā nibbedhabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Sabbe saṅkhārā aniccā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Sabbe saṅkhārā dukkhā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Sabbe dhammā anattā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Idaṁ dukkhaṁ ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Idaṁ dukkhasamudayaṁ ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Idaṁ dukkhanirodhaṁ ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

“Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ.

Kathaṁ “ime dhammā abhiññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ?

Eko dhammo abhiññeyyo—

sabbe sattā āhāraṭṭhitikā.

Dve dhammā abhiññeyyā—

dve dhātuyo.

Tayo dhammā abhiññeyyā—

tisso dhātuyo.

Cattāro dhammā abhiññeyyā—

cattāri ariyasaccāni.

Pañca dhammā abhiññeyyā—

pañca vimuttāyatanāni.

Cha dhammā abhiññeyyā—

cha anuttariyāni.

Satta dhammā abhiññeyyā—

satta niddasavatthūni.

Aṭṭha dhammā abhiññeyyā—

aṭṭha abhibhāyatanāni.

Nava dhammā abhiññeyyā—

nava anupubbavihārā.

Dasa dhammā abhiññeyyā—

dasa nijjaravatthūni. [10]

“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]

Rūpaṁ abhiññeyyaṁ;

vedanā abhiññeyyā;

saññā abhiññeyyā;

saṅkhārā abhiññeyyā;

viññāṇaṁ abhiññeyyaṁ. [5]

Cakkhu abhiññeyyaṁ;

sotaṁ abhiññeyyaṁ;

ghānaṁ abhiññeyyaṁ;

jivhā abhiññeyyā;

kāyo abhiññeyyo;

mano abhiññeyyo.

Rūpā abhiññeyyā;

saddā abhiññeyyā;

gandhā abhiññeyyā;

rasā abhiññeyyā;

phoṭṭhabbā abhiññeyyā;

dhammā abhiññeyyā.

Cakkhuviññāṇaṁ abhiññeyyaṁ;

sotaviññāṇaṁ abhiññeyyaṁ;

ghānaviññāṇaṁ abhiññeyyaṁ;

jivhāviññāṇaṁ abhiññeyyaṁ;

kāyaviññāṇaṁ abhiññeyyaṁ;

manoviññāṇaṁ abhiññeyyaṁ.

Cakkhusamphasso abhiññeyyo;

sotasamphasso abhiññeyyo;

ghānasamphasso abhiññeyyo;

jivhāsamphasso abhiññeyyo;

kāyasamphasso abhiññeyyo;

manosamphasso abhiññeyyo;

cakkhusamphassajā vedanā abhiññeyyā;

sotasamphassajā vedanā abhiññeyyā;

ghānasamphassajā vedanā abhiññeyyā;

jivhāsamphassajā vedanā abhiññeyyā;

kāyasamphassajā vedanā abhiññeyyā;

manosamphassajā vedanā abhiññeyyā.

Rūpasaññā abhiññeyyā;

saddasaññā abhiññeyyā;

gandhasaññā abhiññeyyā;

rasasaññā abhiññeyyā;

phoṭṭhabbasaññā abhiññeyyā;

dhammasaññā abhiññeyyā.

Rūpasañcetanā abhiññeyyā;

saddasañcetanā abhiññeyyā;

gandhasañcetanā abhiññeyyā;

rasasañcetanā abhiññeyyā;

phoṭṭhabbasañcetanā abhiññeyyā;

dhammasañcetanā abhiññeyyā.

Rūpataṇhā abhiññeyyā;

saddataṇhā abhiññeyyā;

gandhataṇhā abhiññeyyā;

rasataṇhā abhiññeyyā;

phoṭṭhabbataṇhā abhiññeyyā;

dhammataṇhā abhiññeyyā.

Rūpavitakko abhiññeyyo;

saddavitakko abhiññeyyo;

gandhavitakko abhiññeyyo;

rasavitakko abhiññeyyo;

phoṭṭhabbavitakko abhiññeyyo;

dhammavitakko abhiññeyyo.

Rūpavicāro abhiññeyyo;

saddavicāro abhiññeyyo;

gandhavicāro abhiññeyyo;

rasavicāro abhiññeyyo;

phoṭṭhabbavicāro abhiññeyyo;

dhammavicāro abhiññeyyo. [60]

Pathavīdhātu abhiññeyyā;

āpodhātu abhiññeyyā;

tejodhātu abhiññeyyā;

vāyodhātu abhiññeyyā;

ākāsadhātu abhiññeyyā;

viññāṇadhātu abhiññeyyā. [6]

Pathavīkasiṇaṁ abhiññeyyaṁ;

āpokasiṇaṁ abhiññeyyaṁ;

tejokasiṇaṁ abhiññeyyaṁ;

vāyokasiṇaṁ abhiññeyyaṁ;

nīlakasiṇaṁ abhiññeyyaṁ;

pītakasiṇaṁ abhiññeyyaṁ;

lohitakasiṇaṁ abhiññeyyaṁ;

odātakasiṇaṁ abhiññeyyaṁ;

ākāsakasiṇaṁ abhiññeyyaṁ;

viññāṇakasiṇaṁ abhiññeyyaṁ. [10]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Dukkhaṁ abhiññeyyaṁ;

dukkhasamudayo abhiññeyyo;

dukkhanirodho abhiññeyyo;

dukkhassa samudayanirodho abhiññeyyo;

dukkhassa chandarāganirodho abhiññeyyo;

dukkhassa assādo abhiññeyyo;

dukkhassa ādīnavo abhiññeyyo;

dukkhassa nissaraṇaṁ abhiññeyyaṁ.

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]

Dukkhaṁ abhiññeyyaṁ;

dukkhasamudayo abhiññeyyo;

dukkhanirodho abhiññeyyo;

dukkhanirodhagāminī paṭipadā abhiññeyyā;

dukkhassa assādo abhiññeyyo;

dukkhassa ādīnavo abhiññeyyo;

dukkhassa nissaraṇaṁ abhiññeyyaṁ.

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Paṭhamabhāṇavāro.

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]

Samathassa avikkhepaṭṭho abhiññeyyo;

vipassanāya anupassanaṭṭho abhiññeyyo;

samathavipassanānaṁ ekarasaṭṭho abhiññeyyo;

yuganaddhassa anativattanaṭṭho abhiññeyyo. [4]

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]

Saddhindriyassa adhimokkhaṭṭho abhiññeyyo;

vīriyindriyassa paggahaṭṭho abhiññeyyo;

satindriyassa upaṭṭhānaṭṭho abhiññeyyo;

samādhindriyassa avikkhepaṭṭho abhiññeyyo;

paññindriyassa dassanaṭṭho abhiññeyyo. [5]

Saddhābalassa assaddhiye akampiyaṭṭho abhiññeyyo;

vīriyabalassa kosajje akampiyaṭṭho abhiññeyyo;

satibalassa pamāde akampiyaṭṭho abhiññeyyo;

samādhibalassa uddhacce akampiyaṭṭho abhiññeyyo;

paññābalassa avijjāya akampiyaṭṭho abhiññeyyo. [5]

Satisambojjhaṅgassa upaṭṭhānaṭṭho abhiññeyyo;

dhammavicayasambojjhaṅgassa pavicayaṭṭho abhiññeyyo;

vīriyasambojjhaṅgassa paggahaṭṭho abhiññeyyo;

pītisambojjhaṅgassa pharaṇaṭṭho abhiññeyyo;

passaddhisambojjhaṅgassa upasamaṭṭho abhiññeyyo;

samādhisambojjhaṅgassa avikkhepaṭṭho abhiññeyyo;

upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭho abhiññeyyo. [7]

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]

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]

Vitakkassa abhiniropanaṭṭho abhiññeyyo;

vicārassa upavicāraṭṭho abhiññeyyo;

pītiyā pharaṇaṭṭho abhiññeyyo;

sukhassa abhisandanaṭṭho abhiññeyyo.

Cittassa ekaggaṭṭho abhiññeyyo. [50]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Nekkhammaṁ abhiññeyyaṁ;

abyāpādo abhiññeyyo;

ālokasaññā abhiññeyyā;

avikkhepo abhiññeyyo;

dhammavavatthānaṁ abhiññeyyaṁ;

ñāṇaṁ abhiññeyyaṁ;

pāmojjaṁ abhiññeyyaṁ.

Paṭhamaṁ jhānaṁ abhiññeyyaṁ;

dutiyaṁ jhānaṁ abhiññeyyaṁ;

tatiyaṁ jhānaṁ abhiññeyyaṁ;

catutthaṁ jhānaṁ abhiññeyyaṁ.

Ākāsānañcāyatanasamāpatti abhiññeyyā;

viññāṇañcāyatanasamāpatti abhiññeyyā;

ākiñcaññāyatanasamāpatti abhiññeyyā;

nevasaññānāsaññāyatanasamāpatti abhiññeyyā. [8]

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]

Sotāpattimaggo abhiññeyyo;

sotāpattiphalasamāpatti abhiññeyyā;

sakadāgāmimaggo abhiññeyyo;

sakadāgāmiphalasamāpatti abhiññeyyā;

anāgāmimaggo abhiññeyyo;

anāgāmiphalasamāpatti abhiññeyyā;

arahattamaggo abhiññeyyo;

arahattaphalasamāpatti abhiññeyyā. [8]

Adhimokkhaṭṭhena saddhindriyaṁ abhiññeyyaṁ;

paggahaṭṭhena vīriyindriyaṁ abhiññeyyaṁ;

upaṭṭhānaṭṭhena satindriyaṁ abhiññeyyaṁ;

avikkhepaṭṭhena samādhindriyaṁ abhiññeyyaṁ;

dassanaṭṭhena paññindriyaṁ abhiññeyyaṁ.

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.

Dassanaṭṭhena sammādiṭṭhi abhiññeyyā;

abhiniropanaṭṭhena sammāsaṅkappo abhiññeyyo;

pariggahaṭṭhena sammāvācā abhiññeyyā;

samuṭṭhānaṭṭhena sammākammanto abhiññeyyo;

vodānaṭṭhena sammāājīvo abhiññeyyo;

paggahaṭṭhena sammāvāyāmo abhiññeyyo;

upaṭṭhānaṭṭhena sammāsati abhiññeyyā;

avikkhepaṭṭhena sammāsamādhi abhiññeyyo.

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]

Avikkhepaṭṭhena samatho abhiññeyyo;

anupassanaṭṭhena vipassanā abhiññeyyā;

ekarasaṭṭhena samathavipassanā abhiññeyyā;

anativattanaṭṭhena yuganaddhaṁ abhiññeyyaṁ. [4]

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]

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]

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]

Abhiññeyyaniddeso.

Dutiyabhāṇavāro.

Kathaṁ “ime dhammā pariññeyyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ?

Eko dhammo pariññeyyo—

phasso sāsavo upādāniyo.

Dve dhammā pariññeyyā—

nāmañca rūpañca.

Tayo dhammā pariññeyyā—

tisso vedanā.

Cattāro dhammā pariññeyyā—

cattāro āhārā.

Pañca dhammā pariññeyyā—

pañcupādānakkhandhā.

Cha dhammā pariññeyyā—

cha ajjhattikāni āyatanāni.

Satta dhammā pariññeyyā—

satta viññāṇaṭṭhitiyo.

Aṭṭha dhammā pariññeyyā—

aṭṭha lokadhammā.

Nava dhammā pariññeyyā—

nava sattāvāsā.

Dasa dhammā pariññeyyā—

dasāyatanāni. [10]

“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.

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]

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]

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.

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]

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]

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]

Pariññeyyaniddeso.

Kathaṁ “ime dhammā pahātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ?

Eko dhammo pahātabbo—

asmimāno.

Dve dhammā pahātabbā—

avijjā ca bhavataṇhā ca.

Tayo dhammā pahātabbā—

tisso taṇhā.

Cattāro dhammā pahātabbā—

cattāro oghā.

Pañca dhammā pahātabbā—

pañca nīvaraṇāni.

Cha dhammā pahātabbā—

cha taṇhākāyā.

Satta dhammā pahātabbā—

sattānusayā.

Aṭṭha dhammā pahātabbā—

aṭṭha micchattā.

Nava dhammā pahātabbā—

nava taṇhāmūlakā.

Dasa dhammā pahātabbā—

dasa micchattā.

Dve pahānāni—

samucchedappahānaṁ, paṭippassaddhippahānaṁ.

Samucchedappahānañca lokuttaraṁ khayagāmimaggaṁ bhāvayato;

paṭippassaddhippahānañca phalakkhaṇe.

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.

Cattāri pahānāni dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhanto pajahati;

samudayasaccaṁ pahānapaṭivedhaṁ paṭivijjhanto pajahati;

nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhanto pajahati;

maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhanto pajahati.

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.

“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]

Tatiyabhāṇavāro.

Kathaṁ “ime dhammā bhāvetabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ?

Eko dhammo bhāvetabbo—

kāyagatāsati sātasahagatā.

Dve dhammā bhāvetabbā—

samatho ca vipassanā ca.

Tayo dhammā bhāvetabbā—

tayo samādhī.

Cattāro dhammā bhāvetabbā—

cattāro satipaṭṭhānā.

Pañca dhammā bhāvetabbā—

pañcaṅgiko samādhi.

Cha dhammā bhāvetabbā—

cha anussatiṭṭhānāni.

Satta dhammā bhāvetabbā—

satta bojjhaṅgā.

Aṭṭha dhammā bhāvetabbā—

ariyo aṭṭhaṅgiko maggo.

Nava dhammā bhāvetabbā—

nava pārisuddhipadhāniyaṅgāni.

Dasa dhammā bhāvetabbā—

dasa kasiṇāyatanāni.

Dve bhāvanā—

lokiyā ca bhāvanā, lokuttarā ca bhāvanā.

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.

Catasso bhāvanā—

dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhanto bhāveti, samudayasaccaṁ pahānappaṭivedhaṁ paṭivijjhanto bhāveti, nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhanto bhāveti, maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhanto bhāveti.

Imā catasso bhāvanā. [4]

Aparāpi catasso bhāvanā—

esanābhāvanā, paṭilābhabhāvanā, ekarasabhāvanā, āsevanābhāvanā.

Katamā esanābhāvanā?

Sabbesaṁ samādhiṁ samāpajjantānaṁ tattha jātā dhammā ekarasā hontīti—

ayaṁ esanābhāvanā.

Katamā paṭilābhabhāvanā?

Sabbesaṁ samādhiṁ samāpannānaṁ tattha jātā dhammā aññamaññaṁ nātivattantīti—

ayaṁ paṭilābhabhāvanā.

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.

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.

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.

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.

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.

Aparāpi catasso bhāvanā—

tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā, indriyānaṁ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

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.

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.

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.

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.

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.

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.

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.

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]

Bhāvetabbaniddeso.

Catutthabhāṇavāro.

Kathaṁ “ime dhammā sacchikātabbā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ?

Eko dhammo sacchikātabbo—

akuppā cetovimutti.

Dve dhammā sacchikātabbā—

vijjā ca vimutti ca.

Tayo dhammā sacchikātabbā—

tisso vijjā.

Cattāro dhammā sacchikātabbā—

cattāri sāmaññaphalāni.

Pañca dhammā sacchikātabbā—

pañca dhammakkhandhā.

Cha dhammā sacchikātabbā—

cha abhiññā.

Satta dhammā sacchikātabbā—

satta khīṇāsavabalāni.

Aṭṭha dhammā sacchikātabbā—

aṭṭha vimokkhā.

Nava dhammā sacchikātabbā—

nava anupubbanirodhā.

Dasa dhammā sacchikātabbā—

dasa asekkhā dhammā.

“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.

Kathaṁ “ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyā”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ?

Paṭhamassa jhānassa lābhiṁ kāmasahagatā saññāmanasikārā samudācaranti—

hānabhāgiyo dhammo.

Tadanudhammatā sati santiṭṭhati—

ṭhitibhāgiyo dhammo.

Avitakkasahagatā saññāmanasikārā samudācaranti—

visesabhāgiyo dhammo.

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—

nibbedhabhāgiyo dhammo.

Dutiyassa jhānassa lābhiṁ vitakkasahagatā saññāmanasikārā samudācaranti—

hānabhāgiyo dhammo.

Tadanudhammatā sati santiṭṭhati—

ṭhitibhāgiyo dhammo.

Upekkhāsukhasahagatā saññāmanasikārā samudācaranti—

visesabhāgiyo dhammo.

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—

nibbedhabhāgiyo dhammo.

Tatiyassa jhānassa lābhiṁ pītisukhasahagatā saññāmanasikārā samudācaranti—

hānabhāgiyo dhammo.

Tadanudhammatā sati santiṭṭhati—

ṭhitibhāgiyo dhammo.

Adukkhamasukhasahagatā saññāmanasikārā samudācaranti—

visesabhāgiyo dhammo.

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—

nibbedhabhāgiyo dhammo.

Catutthassa jhānassa lābhiṁ upekkhāsahagatā saññāmanasikārā samudācaranti—

hānabhāgiyo dhammo.

Tadanudhammatā sati santiṭṭhati—

ṭhitibhāgiyo dhammo.

Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti—

visesabhāgiyo dhammo.

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—

nibbedhabhāgiyo dhammo.

Ākāsānañcāyatanassa lābhiṁ rūpasahagatā saññāmanasikārā samudācaranti—

hānabhāgiyo dhammo.

Tadanudhammatā sati santiṭṭhati—

ṭhitibhāgiyo dhammo.

Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti—

visesabhāgiyo dhammo.

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—

nibbedhabhāgiyo dhammo.

Viññāṇañcāyatanassa lābhiṁ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti—

hānabhāgiyo dhammo.

Tadanudhammatā sati santiṭṭhati—

ṭhitibhāgiyo dhammo.

Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti—

visesabhāgiyo dhammo.

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṁhitā—

nibbedhabhāgiyo dhammo.

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”.

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.

Kathaṁ “idaṁ dukkhaṁ ariyasaccaṁ, idaṁ dukkhasamudayaṁ ariyasaccaṁ, idaṁ dukkhanirodhaṁ ariyasaccaṁ, idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan”ti sotāvadhānaṁ, taṁpajānanā paññā sutamaye ñāṇaṁ?

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.

Tattha katamā jāti?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho—

ayaṁ vuccati jāti.

Tattha katamā jarā yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—

ayaṁ vuccati jarā.

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.

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.

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.

Tattha katamaṁ dukkhaṁ?

Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, kāyasamphassajā asātā dukkhā vedanā—

idaṁ vuccati dukkhaṁ.

Tattha katamaṁ domanassaṁ?

Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ, cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, cetosamphassajā asātā dukkhā vedanā—

idaṁ vuccati domanassaṁ.

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.

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.

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.

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.

Tattha katame saṅkhittena pañcupādānakkhandhā dukkhā?

Seyyathidaṁ—

rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—

ime vuccanti saṅkhittena pañcupādānakkhandhā dukkhā.

Idaṁ vuccati dukkhaṁ ariyasaccaṁ.

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.

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.

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.

Tattha katamo sammāsaṅkappo?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo—

ayaṁ vuccati sammāsaṅkappo.

Tattha katamā sammāvācā?

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—

ayaṁ vuccati sammāvācā.

Tattha katamo sammākammanto?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—

ayaṁ vuccati sammākammanto.

Tattha katamo sammāājīvo?

Idha ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—

ayaṁ vuccati sammāājīvo.

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.

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.

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.

Sutamayañāṇaniddeso paṭhamo.

1.1.2. Sīlamayañāṇaniddesa

Kathaṁ sutvāna saṁvare paññā sīlamaye ñāṇaṁ?

Pañca sīlāni—

pariyantapārisuddhisīlaṁ, apariyantapārisuddhisīlaṁ, paripuṇṇapārisuddhisīlaṁ, aparāmaṭṭhapārisuddhisīlaṁ, paṭippassaddhipārisuddhisīlanti.

Tattha katamaṁ pariyantapārisuddhisīlaṁ?

Anupasampannānaṁ pariyantasikkhāpadānaṁ—

idaṁ pariyantapārisuddhisīlaṁ.

Katamaṁ apariyantapārisuddhisīlaṁ?

Upasampannānaṁ apariyantasikkhāpadānaṁ—

idaṁ apariyantapārisuddhisīlaṁ.

Katamaṁ paripuṇṇapārisuddhisīlaṁ?

Puthujjanakalyāṇakānaṁ kusaladhamme yuttānaṁ sekkhapariyante paripūrakārīnaṁ kāye ca jīvite ca anapekkhānaṁ pariccattajīvitānaṁ—

idaṁ paripuṇṇapārisuddhisīlaṁ.

Katamaṁ aparāmaṭṭhapārisuddhisīlaṁ?

Sattannaṁ sekkhānaṁ—

idaṁ aparāmaṭṭhapārisuddhisīlaṁ.

Katamaṁ paṭippassaddhipārisuddhisīlaṁ?

Tathāgatasāvakānaṁ khīṇāsavānaṁ paccekabuddhānaṁ tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ—

idaṁ paṭippassaddhipārisuddhisīlaṁ.

Atthi sīlaṁ pariyantaṁ, atthi sīlaṁ apariyantaṁ.

Tattha katamaṁ taṁ sīlaṁ pariyantaṁ?

Atthi sīlaṁ lābhapariyantaṁ, atthi sīlaṁ yasapariyantaṁ, atthi sīlaṁ ñātipariyantaṁ, atthi sīlaṁ aṅgapariyantaṁ, atthi sīlaṁ jīvitapariyantaṁ.

Katamaṁ taṁ sīlaṁ lābhapariyantaṁ?

Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—

idaṁ taṁ sīlaṁ lābhapariyantaṁ.

Katamaṁ taṁ sīlaṁ yasapariyantaṁ?

Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—

idaṁ taṁ sīlaṁ yasapariyantaṁ.

Katamaṁ taṁ sīlaṁ ñātipariyantaṁ?

Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—

idaṁ taṁ sīlaṁ ñātipariyantaṁ.

Katamaṁ taṁ sīlaṁ aṅgapariyantaṁ?

Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamati—

idaṁ taṁ sīlaṁ aṅgapariyantaṁ.

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.

Katamaṁ taṁ sīlaṁ apariyantaṁ?

Atthi sīlaṁ na lābhapariyantaṁ, atthi sīlaṁ na yasapariyantaṁ, atthi sīlaṁ na ñātipariyantaṁ, atthi sīlaṁ na aṅgapariyantaṁ, atthi sīlaṁ na jīvitapariyantaṁ.

Katamaṁ taṁ sīlaṁ na lābhapariyantaṁ?

Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati.

Idaṁ taṁ sīlaṁ na lābhapariyantaṁ.

Katamaṁ taṁ sīlaṁ na yasapariyantaṁ?

Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati.

Idaṁ taṁ sīlaṁ na yasapariyantaṁ.

Katamaṁ taṁ sīlaṁ na ñātipariyantaṁ?

Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati.

Idaṁ taṁ sīlaṁ na ñātipariyantaṁ.

Katamaṁ taṁ sīlaṁ na aṅgapariyantaṁ?

Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṁ sikkhāpadaṁ vītikkamāya cittampi na uppādeti, kiṁ so vītikkamissati.

Idaṁ taṁ sīlaṁ na aṅgapariyantaṁ.

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.

Kiṁ sīlaṁ?

Kati sīlāni?

Kiṁ samuṭṭhānaṁ sīlaṁ?

Kati dhammasamodhānaṁ sīlaṁ?

Kiṁ sīlanti cetanā sīlaṁ, cetasikaṁ sīlaṁ, saṁvaro sīlaṁ, avītikkamo sīlaṁ.

Kati sīlānīti tīṇi sīlāni—

kusalasīlaṁ, akusalasīlaṁ, abyākatasīlaṁ.

Kiṁ samuṭṭhānaṁ sīlanti kusalacittasamuṭṭhānaṁ kusalasīlaṁ, akusalacittasamuṭṭhānaṁ akusalasīlaṁ, abyākatacittasamuṭṭhānaṁ abyākatasīlaṁ.

Kati dhammasamodhānaṁ sīlanti saṁvarasamodhānaṁ sīlaṁ, avītikkamasamodhānaṁ sīlaṁ, tathābhāve jātacetanāsamodhānaṁ sīlaṁ.

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.

Nekkhammena kāmacchandaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ.

Abyāpādena byāpādaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ.

Ālokasaññāya thinamiddhaṁ …

avikkhepaṭṭhena uddhaccaṁ …

dhammavavatthānena vicikicchaṁ …

ñāṇena avijjaṁ …

pāmojjena aratiṁ ….

Paṭhamena jhānena nīvaraṇe …

dutiyena jhānena vitakkavicāre …

tatiyena jhānena pītiṁ …

catutthena jhānena sukhadukkhaṁ …

ākāsānañcāyatanasamāpattiyā rūpasaññaṁ paṭighasaññaṁ nānattasaññaṁ …

viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṁ …

ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṁ …

nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṁ.

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 ….

Sotāpattimaggena diṭṭhekaṭṭhe kilese …

sakadāgāmimaggena oḷārike kilese …

anāgāmimaggena aṇusahagate kilese …

arahattamaggena sabbakilese saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ.

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.

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.

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.

Pañca sīlāni—

adinnādānassa …

kāmesumicchācārassa …

musāvādassa …

pisuṇāya vācāya …

pharusāya vācāya …

samphappalāpassa …

abhijjhāya …

byāpādassa …

micchādiṭṭhiyā …

Nekkhammena kāmacchandassa …

abyāpādena byāpādassa …

ālokasaññāya thinamiddhassa …

avikkhepena uddhaccassa …

dhammavavatthānena vicikicchāya …

ñāṇena avijjāya …

pāmojjena aratiyā …

Paṭhamena jhānena nīvaraṇānaṁ …

dutiyena jhānena vitakkavicārānaṁ …

tatiyena jhānena pītiyā …

catutthena jhānena sukhadukkhānaṁ …

ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya …

viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya …

ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya …

nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya …

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.

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.

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”.

Sīlamayañāṇaniddeso dutiyo.

1.1.3. Samādhibhāvanāmayañāṇaniddesa

Kathaṁ saṁvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṁ?

Eko samādhi—

cittassa ekaggatā.

Dve samādhī—

lokiyo samādhi, lokuttaro samādhi.

Tayo samādhī—

savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.

Cattāro samādhī—

hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.

Pañca samādhī—

pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṁ.

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.

Satta samādhī—

samādhikusalatā, samādhissa samāpattikusalatā, samādhissa ṭhitikusalatā, samādhissa vuṭṭhānakusalatā, samādhissa kallatākusalatā, samādhissa gocarakusalatā, samādhissa abhinīhārakusalatā.

Aṭṭha samādhī—

pathavīkasiṇavasena cittassa ekaggatā avikkhepo samādhi, āpokasiṇavasena …pe…

tejokasiṇavasena …

vāyokasiṇavasena …

nīlakasiṇavasena …

pītakasiṇavasena …

lohitakasiṇavasena …

odātakasiṇavasena cittassa ekaggatā avikkhepo samādhi.

Nava samādhī—

rūpāvacaro samādhi atthi hīno, atthi majjho, atthi paṇīto;

arūpāvacaro samādhi atthi hīno, atthi majjho, atthi paṇīto;

suññato samādhi, animitto samādhi, appaṇihito samādhi.

Dasa samādhī—

uddhumātakasaññāvasena cittassa ekaggatā avikkhepo samādhi, vinīlakasaññāvasena …

vipubbakasaññāvasena …

vicchiddakasaññāvasena …

vikkhāyitakasaññāvasena …

vikkhittakasaññāvasena …

hatavikkhittakasaññāvasena …

lohitakasaññāvasena …

puḷavakasaññāvasena …

aṭṭhikasaññāvasena cittassa ekaggatā avikkhepo samādhi.

Ime pañcapaññāsa samādhī.

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”.

Samādhibhāvanāmayañāṇaniddeso tatiyo.

1.1.4. Dhammaṭṭhitiñāṇaniddesa

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.

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.

Avijjā hetu, saṅkhārā hetusamuppannā.

Ubhopete dhammā hetusamuppannāti—

paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ.

Atītampi addhānaṁ …

anāgatampi addhānaṁ avijjā hetu, saṅkhārā hetusamuppannā.

Ubhopete dhammā hetusamuppannāti—

paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ.

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.

Avijjā paṭiccā, saṅkhārā paṭiccasamuppannā.

Ubhopete dhammā paṭiccasamuppannāti—

paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ.

Atītampi addhānaṁ …

anāgatampi addhānaṁ avijjā paṭiccā, saṅkhārā paṭiccasamuppannā.

Ubhopete dhammā paṭiccasamuppannāti—

paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ.

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.

Avijjā paccayo, saṅkhārā paccayasamuppannā.

Ubhopete dhammā paccayasamuppannāti—

paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ.

Atītampi addhānaṁ …

anāgatampi addhānaṁ avijjā paccayo, saṅkhārā paccayasamuppannā.

Ubhopete dhammā paccayasamuppannāti—

paccayapariggahe paññā dhammaṭṭhitiñāṇaṁ.

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.

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”.

Dhammaṭṭhitiñāṇaniddeso catuttho.

1.1.5. Sammasanañāṇaniddesa

Kathaṁ atītānāgatapaccuppannānaṁ dhammānaṁ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṁ?

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.

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.

Cakkhuṁ …pe…

jarāmaraṇaṁ atītānāgatapaccuppannaṁ aniccato vavattheti ekaṁ sammasanaṁ, dukkhato vavattheti ekaṁ sammasanaṁ, anattato vavattheti ekaṁ sammasanaṁ.

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.

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.

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”.

Sammasanañāṇaniddeso pañcamo.

1.1.6. Udayabbayañāṇaniddesa

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Udayabbayañāṇaniddeso chaṭṭho.

1.1.7. Bhaṅgānupassanāñāṇaniddesa

Kathaṁ ārammaṇaṁ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṁ?

Rūpārammaṇatā 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.

Aniccato anupassanto niccasaññaṁ pajahati.

Dukkhato anupassanto sukhasaññaṁ pajahati.

Anattato anupassanto attasaññaṁ pajahati.

Nibbindanto nandiṁ pajahati.

Virajjanto rāgaṁ pajahati.

Nirodhento samudayaṁ pajahati.

Paṭinissajjanto ādānaṁ pajahati.

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.

Aniccato anupassanto niccasaññaṁ pajahati.

Dukkhato anupassanto sukhasaññaṁ pajahati.

Anattato anupassanto attasaññaṁ pajahati.

Nibbindanto nandiṁ pajahati.

Virajjanto rāgaṁ pajahati.

Nirodhento samudayaṁ pajahati.

Paṭinissajjanto ādānaṁ pajahati.

Vatthusaṅkamanā ceva,

paññāya ca vivaṭṭanā;

Āvajjanā balañceva,

paṭisaṅkhā vipassanā.

Ārammaṇaanvayena,

ubho ekavavatthanā;

Nirodhe adhimuttatā,

vayalakkhaṇavipassanā.

Ārammaṇañca paṭisaṅkhā,

bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṁ,

adhipaññā vipassanā.

Kusalo tīsu anupassanāsu,

Catasso ca vipassanāsu;

Tayo upaṭṭhāne kusalatā,

Nānādiṭṭhīsu na kampatīti.

Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā.

Tena vuccati—

“ārammaṇaṁ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṁ”.

Bhaṅgānupassanāñāṇaniddeso sattamo.

1.1.8. Ādīnavañāṇaniddesa

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.

Anuppādo khemanti—

santipade ñāṇaṁ.

Appavattaṁ khemanti—

santipade ñāṇaṁ …pe…

anupāyāso khemanti—

santipade ñāṇaṁ.

Uppādo bhayaṁ, anuppādo khemanti—

santipade ñāṇaṁ.

Pavattaṁ bhayaṁ, appavattaṁ khemanti—

santipade ñāṇaṁ …pe…

upāyāso bhayaṁ, anupāyāso khemanti—

santipade ñāṇaṁ.

Uppādo dukkhanti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ.

Pavattaṁ dukkhanti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ …pe…

upāyāso dukkhanti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ.

Anuppādo sukhanti—

santipade ñāṇaṁ.

Appavattaṁ sukhanti—

santipade ñāṇaṁ …pe…

anupāyāso sukhanti—

santipade ñāṇaṁ.

Uppādo dukkhaṁ, anuppādo sukhanti—

santipade ñāṇaṁ.

Pavattaṁ dukkhaṁ, appavattaṁ sukhanti—

santipade ñāṇaṁ …pe…

upāyāso dukkhaṁ, anupāyāso sukhanti—

santipade ñāṇaṁ.

Uppādo sāmisanti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ.

Pavattaṁ sāmisanti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ …pe…

upāyāso sāmisanti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ.

Anuppādo nirāmisanti—

santipade ñāṇaṁ.

Appavattaṁ nirāmisanti—

santipade ñāṇaṁ …pe…

anupāyāso nirāmisanti—

santipade ñāṇaṁ.

Uppādo sāmisaṁ, anuppādo nirāmisanti—

santipade ñāṇaṁ.

Pavattaṁ sāmisaṁ, appavattaṁ nirāmisanti—

santipade ñāṇaṁ …pe…

upāyāso sāmisaṁ, anupāyāso nirāmisanti—

santipade ñāṇaṁ.

Uppādo saṅkhārāti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ.

Pavattaṁ saṅkhārāti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ …pe…

upāyāso saṅkhārāti—

bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ.

Anuppādo nibbānanti—

santipade ñāṇaṁ.

Appavattaṁ nibbānanti—

santipade ñāṇaṁ …pe…

anupāyāso nibbānanti—

santipade ñāṇaṁ.

Uppādo saṅkhārā, anuppādo nibbānanti—

santipade ñāṇaṁ.

Pavattaṁ saṅkhārā, appavattaṁ nibbānanti—

santipade ñāṇaṁ …pe…

upāyāso saṅkhārā, anupāyāso nibbānanti—

santipade ñāṇaṁ.

Uppādañca pavattañca,

nimittaṁ dukkhanti passati;

Āyūhanaṁ paṭisandhiṁ,

ñāṇaṁ ādīnave idaṁ.

Anuppādaṁ appavattaṁ,

Animittaṁ sukhanti ca;

Anāyūhanaṁ appaṭisandhiṁ,

Ñāṇaṁ santipade idaṁ.

Idaṁ ādīnave ñāṇaṁ,

Pañcaṭhānesu jāyati;

Pañcaṭhāne santipade,

Dasa ñāṇe pajānāti;

Dvinnaṁ ñāṇānaṁ kusalatā,

Nānādiṭṭhīsu na kampatīti.

Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā.

Tena vuccati—

“bhayatupaṭṭhāne paññā ādīnave ñāṇaṁ”.

Ādīnavañāṇaniddeso aṭṭhamo.

1.1.9. Saṅkhārupekkhāñāṇaniddesa

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.

Uppādo dukkhanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

Pavattaṁ dukkhanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe…

upāyāso dukkhanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

Uppādo bhayanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

Pavattaṁ bhayanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe…

upāyāso bhayanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

Uppādo sāmisanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

Pavattaṁ sāmisanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe…

upāyāso sāmisanti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

Uppādo saṅkhārāti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

Pavattaṁ saṅkhārāti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ …pe…

upāyāso saṅkhārāti—

muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Kati saṅkhārupekkhā samathavasena uppajjanti?

Kati saṅkhārupekkhā vipassanāvasena uppajjanti?

Aṭṭha saṅkhārupekkhā samathavasena uppajjanti.

Dasa saṅkhārupekkhā vipassanāvasena uppajjanti.

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.

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.

Kati saṅkhārupekkhā kusalā, kati akusalā, kati abyākatā?

Pannarasa saṅkhārupekkhā kusalā, tisso saṅkhārupekkhā abyākatā.

Natthi saṅkhārupekkhā akusalā.

Paṭisaṅkhāsantiṭṭhanā paññā,

Aṭṭha cittassa gocarā;

Puthujjanassa dve honti,

Tayo sekkhassa gocarā;

Tayo ca vītarāgassa,

Yehi cittaṁ vivaṭṭati.

Aṭṭha samādhissa paccayā,

dasa ñāṇassa gocarā;

Aṭṭhārasa saṅkhārupekkhā,

tiṇṇaṁ vimokkhāna paccayā.

Ime aṭṭhārasākārā,

Paññā yassa pariccitā;

Kusalo saṅkhārupekkhāsu,

Nānādiṭṭhīsu na kampatīti.

Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā.

Tena vuccati—

“muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṁ”.

Saṅkhārupekkhāñāṇaniddeso navamo.

1.1.10. Gotrabhuñāṇaniddesa

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.

Uppādaṁ abhibhuyyitvā anuppādaṁ pakkhandatīti—

gotrabhu.

Pavattaṁ abhibhuyyitvā appavattaṁ pakkhandatīti—

gotrabhu.

Nimittaṁ abhibhuyyitvā animittaṁ pakkhandatīti—

gotrabhu …pe…

bahiddhā saṅkhāranimittaṁ abhibhuyyitvā nirodhaṁ nibbānaṁ pakkhandatīti—

gotrabhu.

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.

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.

Uppādā vivaṭṭatīti—

gotrabhu.

Pavattā vivaṭṭatīti—

gotrabhu …pe…

bahiddhā saṅkhāranimittā vivaṭṭatīti—

gotrabhu.

Anuppādaṁ pakkhandatīti—

gotrabhu.

Appavattaṁ pakkhandatīti—

gotrabhu …pe…

nirodhaṁ nibbānaṁ pakkhandatīti—

gotrabhu.

Uppādā vivaṭṭitvā anuppādaṁ pakkhandatīti—

gotrabhu.

Pavattā vivaṭṭitvā appavattaṁ pakkhandatīti—

gotrabhu …pe…

bahiddhā saṅkhāranimittā vivaṭṭitvā nirodhaṁ nibbānaṁ pakkhandatīti—

gotrabhu.

Kati gotrabhū dhammā samathavasena uppajjanti?

Kati gotrabhū dhammā vipassanāvasena uppajjanti?

Aṭṭha gotrabhū dhammā samathavasena uppajjanti.

Dasa gotrabhū dhammā vipassanāvasena uppajjanti.

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.

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.

Kati gotrabhū dhammā kusalā, kati akusalā, kati abyākatā?

Pannarasa gotrabhū dhammā kusalā, tayo gotrabhū dhammā abyākatā.

Natthi gotrabhū dhammā akusalāti.

Sāmisañca nirāmisaṁ,

Paṇihitañca appaṇihitaṁ;

Saññuttañca visaññuttaṁ,

Vuṭṭhitañca avuṭṭhitaṁ.

Aṭṭha samādhissa paccayā,

dasa ñāṇassa gocarā;

Aṭṭhārasa gotrabhū dhammā,

tiṇṇaṁ vimokkhāna paccayā.

Ime aṭṭhārasākārā,

Paññā yassa pariccitā;

Kusalo vivaṭṭe vuṭṭhāne,

Nānādiṭṭhīsu na kampatīti.

Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā.

Tena vuccati—

“bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṁ”.

Gotrabhuñāṇaniddeso dasamo.

1.1.11. Maggañāṇaniddesa

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”.

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Tena vuccati—

“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”.

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Tena vuccati—

“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”.

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Tena vuccati—

“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”.

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Tena vuccati—

“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”.

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Tena vuccati—

“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”.

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Tena vuccati—

“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”.

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”.

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”.

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”.

Ajātaṁ jhāpeti jātena,

jhānaṁ tena pavuccati;

Jhānavimokkhe kusalatā,

nānādiṭṭhīsu na kampati.

Samādahitvā yathā ce vipassati,

Vipassamāno tathā ce samādahe;

Vipassanā ca samatho tadā ahu,

Samānabhāgā yuganaddhā vattare.

Dukkhā saṅkhārā sukho,

nirodho iti dassanaṁ;

Dubhato vuṭṭhitā paññā,

phasseti amataṁ padaṁ.

Vimokkhacariyaṁ jānāti,

Nānattekattakovido;

Dvinnaṁ ñāṇānaṁ kusalatā,

Nānādiṭṭhīsu na kampatīti.

Taṁ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā.

Tena vuccati—

“dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṁ”.

Maggañāṇaniddeso ekādasamo.

1.1.12. Phalañāṇaniddesa

Kathaṁ payogappaṭippassaddhipaññā phale ñāṇaṁ?

Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammādiṭṭhi.

Maggassetaṁ phalaṁ.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammāsaṅkappo.

Maggassetaṁ phalaṁ.

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammāvācā.

Maggassetaṁ phalaṁ.

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammākammanto.

Maggassetaṁ phalaṁ.

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammāājīvo.

Maggassetaṁ phalaṁ.

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammāvāyāmo.

Maggassetaṁ phalaṁ.

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammāsati.

Maggassetaṁ phalaṁ.

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti.

Taṁpayogappaṭippassaddhattā uppajjati sammāsamādhi.

Maggassetaṁ phalaṁ.

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.

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.

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”.

Phalañāṇaniddeso dvādasamo.

1.1.13. Vimuttiñāṇaniddesa

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”.

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”.

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”.

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”.

Vimuttiñāṇaniddeso terasamo.

1.1.14 Paccavekkhaṇañāṇaniddesa

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.

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.

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.

Adhimokkhaṭṭhena saddhindriyaṁ tadā samudāgataṁ.

Paggahaṭṭhena vīriyindriyaṁ tadā samudāgataṁ.

Upaṭṭhānaṭṭhena satindriyaṁ tadā samudāgataṁ.

Avikkhepaṭṭhena samādhindriyaṁ tadā samudāgataṁ.

Dassanaṭṭhena paññindriyaṁ tadā samudāgataṁ.

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.

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.

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.

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.

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”.

Paccavekkhaṇañāṇaniddeso cuddasamo.

1.1.15. Vatthunānattañāṇaniddesa

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.

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.

Kathaṁ sotaṁ ajjhattaṁ vavattheti?

Sotaṁ avijjāsambhūtanti vavattheti …pe…

evaṁ sotaṁ ajjhattaṁ vavattheti.

Kathaṁ ghānaṁ ajjhattaṁ vavattheti?

Ghānaṁ avijjāsambhūtanti vavattheti …pe…

evaṁ ghānaṁ ajjhattaṁ vavattheti.

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.

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.

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”.

Vatthunānattañāṇaniddeso pannarasamo.

1.1.16. Gocaranānattañāṇaniddesa

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.

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.

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.

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.

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.

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”.

Gocaranānattañāṇaniddeso soḷasamo.

1.1.17. Cariyānānattañāṇaniddesa

Kathaṁ cariyāvavatthāne paññā cariyānānatte ñāṇaṁ?

Cariyāti tisso cariyāyo—

viññāṇacariyā, aññāṇacariyā, ñāṇacariyā.

Katamā viññāṇacariyā?

Dassanatthāya āvajjanakiriyābyākatā viññāṇacariyā rūpesu, dassanaṭṭho cakkhuviññāṇaṁ viññāṇacariyā rūpesu, diṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā rūpesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rūpesu.

Savanatthāya āvajjanakiriyābyākatā viññāṇacariyā saddesu, savanattho sotaviññāṇaṁ viññāṇacariyā saddesu, sutattā abhiniropanā vipākamanodhātu viññāṇacariyā saddesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā saddesu.

Ghāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā gandhesu, ghāyanaṭṭho ghānaviññāṇaṁ viññāṇacariyā gandhesu, ghāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā gandhesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā gandhesu.

Sāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā rasesu, sāyanaṭṭho jivhāviññāṇaṁ viññāṇacariyā rasesu, sāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā rasesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rasesu.

Phusanatthāya āvajjanakiriyābyākatā viññāṇacariyā phoṭṭhabbesu, phusanaṭṭho kāyaviññāṇaṁ viññāṇacariyā phoṭṭhabbesu, phuṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā phoṭṭhabbesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā phoṭṭhabbesu.

Vijānanatthāya āvajjanakiriyābyākatā viññāṇacariyā dhammesu, vijānanaṭṭho manoviññāṇaṁ viññāṇacariyā dhammesu.

(…)

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.

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.

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.

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.

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.

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”.

Cariyānānattañāṇaniddeso sattarasamo.

1.1.18. Bhūminānattañāṇaniddesa

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.

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.

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.

Katamā apariyāpannā bhūmi?

Apariyāpannā maggā ca maggaphalāni ca asaṅkhatā ca dhātu—

ayaṁ apariyāpannā bhūmi.

Imā catasso bhūmiyo.

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”.

Bhūminānattañāṇaniddeso aṭṭhārasamo.

1.1.19. Dhammanānattañāṇaniddesa

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.

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.

Kathaṁ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti?

Idhaṭṭhassa cattāri jhānāni kusalato vavattheti, tatrūpapannassa cattāri jhānāni abyākatato vavattheti—

evaṁ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

Kathaṁ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti?

Idhaṭṭhassa catasso arūpāvacarasamāpattiyo kusalato vavattheti, tatrūpapannassa catasso arūpāvacarasamāpattiyo abyākatato vavattheti—

evaṁ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

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.

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…

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.

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….

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.

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”.

Dhammanānattañāṇaniddeso ekūnavīsatimo.

1.1.20–24 Ñāṇapañcakaniddesa

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”.

Ñāṇapañcakaniddeso catuvīsatimo.

1.1.25–28 Paṭisambhidāñāṇaniddesa

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

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”.

Paṭisambhidāñāṇaniddeso aṭṭhavīsatimo.

1.1.29–31 Ñāṇattayaniddesa

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.

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.

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.

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.

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.

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.

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.

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.

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”.

Ñāṇattayaniddeso ekatiṁsatimo.

1.1.32. Ānantarikasamādhiñāṇaniddesa

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”.

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.

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.

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”.

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”.

Ānantarikasamādhiñāṇaniddeso dvattiṁsatimo.

1.1.33. Araṇavihārañāṇaniddesa

Kathaṁ dassanādhipateyyaṁ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṁ?

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.

Santo ca vihārādhigamoti suññato vihāro santo vihārādhigamo.

Animitto vihāro santo vihārādhigamo.

Appaṇihito vihāro santo vihārādhigamo.

Paṇītādhimuttatāti suññate adhimuttatā paṇītādhimuttatā.

Animitte adhimuttatā paṇītādhimuttatā.

Appaṇihite adhimuttatā paṇītādhimuttatā.

Araṇavihāroti paṭhamaṁ jhānaṁ araṇavihāro.

Dutiyaṁ jhānaṁ araṇavihāro.

Tatiyaṁ jhānaṁ araṇavihāro.

Catutthaṁ jhānaṁ araṇavihāro.

Ākāsānañcāyatanasamāpatti araṇavihāro …pe…

nevasaññānāsaññāyatanasamāpatti araṇavihāro.

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”.

Araṇavihārañāṇaniddeso tettiṁsatimo.

1.1.34. Nirodhasamāpattiñāṇaniddesa

Kathaṁ dvīhi balehi samannāgatattā tayo ca saṅkhārānaṁ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṁ?

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.

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.

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.

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.

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.

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.

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.

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.

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”.

Nirodhasamāpattiñāṇaniddeso catuttiṁsatimo.

1.1.35. Parinibbānañāṇaniddesa

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.

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”.

Parinibbānañāṇaniddeso pañcatiṁsatimo.

1.1.36. Samasīsaṭṭhañāṇaniddesa

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.

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.

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.

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.

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”.

Samasīsaṭṭhañāṇaniddeso chattiṁsatimo.

1.1.37. Sallekhaṭṭhañāṇaniddesa

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.

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.

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.

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”.

Sallekhaṭṭhañāṇaniddeso sattatiṁsatimo.

1.1.38 Vīriyārambhañāṇaniddesa

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.

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….

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”.

Vīriyārambhañāṇaniddeso aṭṭhatiṁsatimo.

1.1.39. Atthasandassanañāṇaniddesa

Kathaṁ nānādhammappakāsanatā paññā atthasandassane ñāṇaṁ?

Nānādhammāti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā.

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.

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”.

Atthasandassanañāṇaniddeso navatiṁsatimo.

1.1.40. Dassanavisuddhiñāṇaniddesa

Kathaṁ sabbadhammānaṁ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṁ?

Sabbadhammānanti pañcakkhandhā …pe…

apariyāpannā dhammā.

Ekasaṅgahatāti dvādasahi ākārehi sabbe dhammā ekasaṅgahitā.

Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, dhātuṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phusanaṭṭhena, abhisamayaṭṭhena—

imehi dvādasahi ākārehi sabbe dhammā ekasaṅgahitā.

Nānattekattanti kāmacchando nānattaṁ, nekkhammaṁ ekattaṁ …pe…

sabbakilesā nānattaṁ, arahattamaggo ekattaṁ.

Paṭivedheti dukkhasaccaṁ pariññāpaṭivedhaṁ paṭivijjhati.

Samudayasaccaṁ pahānapaṭivedhaṁ paṭivijjhati.

Nirodhasaccaṁ sacchikiriyāpaṭivedhaṁ paṭivijjhati.

Maggasaccaṁ bhāvanāpaṭivedhaṁ paṭivijjhati.

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”.

Dassanavisuddhiñāṇaniddeso cattālīsamo.

1.1.41. Khantiñāṇaniddesa

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”.

Khantiñāṇaniddeso ekacattālīsamo.

1.1.42 Pariyogāhaṇañāṇaniddesa

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”.

Pariyogāhaṇañāṇaniddeso dvecattālīsamo.

1.1.43. Padesavihārañāṇaniddesa

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.

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”.

Padesavihārañāṇaniddeso tecattālīsamo.

1.1.44–49 Chavivaṭṭañāṇaniddesa

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”.

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”.

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”.

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”.

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”.

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.

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.

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”.

Chavivaṭṭañāṇaniddeso navacattālīsamo.

1.1.50. Iddhividhañāṇaniddesa

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.

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”.

Iddhividhañāṇaniddeso paññāsamo.

1.1.51. Sotadhātuvisuddhiñāṇaniddesa

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”.

Sotadhātuvisuddhiñāṇaniddeso ekapaññāsamo.

1.1.52. Cetopariyañāṇaniddesa

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”.

Cetopariyañāṇaniddeso dvepaññāsamo.

1.1.53. Pubbenivāsānussatiñāṇaniddesa

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”.

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”.

Pubbenivāsānussatiñāṇaniddeso tepaññāsamo.

1.1.54. Dibbacakkhuñāṇaniddesa

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”.

Dibbacakkhuñāṇaniddeso catupaññāsamo.

1.1.55. Āsavakkhayañāṇaniddesa

Kathaṁ catusaṭṭhiyā ākārehi tiṇṇannaṁ indriyānaṁ vasibhāvatā paññā āsavānaṁ khaye ñāṇaṁ?

Katamesaṁ tiṇṇannaṁ indriyānaṁ?

Anaññātaññassāmītindriyassa aññindriyassa aññātāvindriyassa.

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.

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.

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.

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.

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.

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”.

Āsavakkhayañāṇaniddeso pañcapaññāsamo.

1.1.56–63 Saccañāṇacatukkadvayaniddesa

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”.

Kathaṁ dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ?

Maggasamaṅgissa ñāṇaṁ dukkhepetaṁ ñāṇaṁ, dukkhasamudayepetaṁ ñāṇaṁ, dukkhanirodhepetaṁ ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ.

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”.

Saccañāṇacatukkadvayaniddeso tesaṭṭhimo.

1.1.64–67 Suddhikapaṭisambhidāñāṇaniddesa

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.

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.

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.

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”.

Suddhikapaṭisambhidāñāṇaniddeso sattasaṭṭhimo.

1.1.68. Indriyaparopariyattañāṇaniddesa

Katamaṁ tathāgatassa indriyaparopariyattañāṇaṁ?

Idha tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino appekacce na paralokavajjabhayadassāvino.

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.

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.

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.

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.

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.

Lokoti—

khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko, vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko.

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.

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.

Indriyaparopariyattañāṇaniddeso aṭṭhasaṭṭhimo.

1.1.69. Āsayānusayañāṇaniddesa

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.

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.

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.

Katamañca sattānaṁ caritaṁ?

Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro parittabhūmako vā mahābhūmako vā.

Idaṁ sattānaṁ caritaṁ.

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.

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.

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.

Āsayānusayañāṇaniddeso navasaṭṭhimo.

1.1.70. Yamakapāṭihīrañāṇaniddesa

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.

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.

Yamakapāṭihīrañāṇaniddeso sattatimo.

1.1.71. Mahākaruṇāñāṇaniddesa

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….

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….

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….

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….

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….

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….

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….

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….

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.

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.

Mahākaruṇāñāṇaniddeso ekasattatimo.

1.1.72–73 Sabbaññutañāṇaniddesa

Katamaṁ tathāgatassa sabbaññutaññāṇaṁ?

Sabbaṁ saṅkhatamasaṅkhataṁ anavasesaṁ jānātīti—

sabbaññutaññāṇaṁ.

Tattha āvaraṇaṁ natthīti—

anāvaraṇañāṇaṁ.

Atītaṁ sabbaṁ jānātīti—

sabbaññutaññāṇaṁ.

Tattha āvaraṇaṁ natthīti—

anāvaraṇañāṇaṁ.

Anāgataṁ sabbaṁ jānātīti—

sabbaññutaññāṇaṁ.

Tattha āvaraṇaṁ natthīti—

anāvaraṇañāṇaṁ.

Paccuppannaṁ sabbaṁ jānātīti—

sabbaññutaññāṇaṁ.

Tattha āvaraṇaṁ natthīti—

anāvaraṇañāṇaṁ.

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.

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.

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.

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.

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.

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.

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.

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.

Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, taṁ sabbaṁ jānātīti—

sabbaññutaññāṇaṁ.

Tattha āvaraṇaṁ natthīti—

anāvaraṇañāṇaṁ.

Na tassa addiṭṭhamidhatthi kiñci,

Atho aviññātamajānitabbaṁ;

Sabbaṁ abhiññāsi yadatthi neyyaṁ,

Tathāgato tena samantacakkhūti.

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.

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.

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.

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.

Na tassa addiṭṭhamidhatthi kiñci,

Atho aviññātamajānitabbaṁ;

Sabbaṁ abhiññāsi yadatthi neyyaṁ,

Tathāgato tena samantacakkhūti.

Ñāṇakathā niṭṭhitā.

I. Learning

1. How is it that understanding of applying the ear is knowledge of what consists in the heard (learnt)?

Summary

1. 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).
2. The ear is applied thus: These ideas are to be fully understood. Understanding …
3. The ear is applied thus: These ideas are to be abandoned. Understanding …
4. The ear is applied thus: These ideas are to be developed. Understanding …
5. The ear is applied thus: These ideas are to be realized. Understanding …
6. The ear is applied thus: These ideas partake of diminution. Understanding …
7. The ear is applied thus: These ideas partake of stagnation. Understanding …
8. PTS vp En 9 The ear is applied thus: These ideas partake of distinction. Understanding …
9. The ear is applied thus: These ideas partake of penetration. Understanding …
10. The ear is applied thus: All formations are impermanent. Understanding …
11. The ear is applied thus: All formations are painful. Understanding …
12. The ear is applied thus: All ideas are not self. Understanding …
13. The ear is applied thus: This is the noble actuality of suffering. Understanding …
14. The ear is applied thus: This is the noble actuality of the origin of suffering. Understanding …
15. The ear is applied thus: This is the noble actuality of the cessation of suffering. Understanding …
16. 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

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

3. One idea to be directly known: All beings are maintained by nutriment

Two ideas to be directly known: Two principles [the formed and unformed].

Three ideas to be directly known: Three principles [those of sense-desire, of the material, and of the immaterial].

Four ideas to be directly known: The four noble actualities.

Five ideas to be directly known: Five bases for deliverance .

Six ideas to be directly known: Six unsurpassables.

Seven ideas to be directly known: Seven grounds for commendation.

Eight ideas to be directly known: Eight bases of mastery.

Nine ideas to be directly known: Nine successive abidings.

Ten ideas to be directly known: Ten grounds for decay.

All

PTS vp En 104. “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

5. 1–5. Materiality is to be directly known. Feeling … Perception … Formations … Consciousness is to be directly known.

6–11. Eye is to be directly known. Ear … Nose … Tongue … Body … Mind is to be directly known.

12–17. Visible objects are to be directly known. Sounds … Odours … Flavours … Tangible Objects … Ideas …

18–23. Eye consciousness is to be directly known. Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness …

24–29. Eye contact is to be directly known. Ear contact … Nose contact … Tongue contact … Body contact … Mind contact …

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 …

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 …

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 …

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 …

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 …

60–65.PTS vp En 11 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 …

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 …

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 …

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 …

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 …

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 …

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 …

166–168. The sensual desire principle is to be directly known. The material principle … The immaterial principle …

169–177. Sensual desire being is to be directly known. Material PTS vp En 12 being … Immaterial being … Percipient being … Non-percipient being … Neither-percipient-nor-non-percipient being … One-constituent being … Four-constituent being … Five-constituent being …

178–181. The first jhana is to be directly known. The second jhana … The third jhana … The fourth jhana …

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 …

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 …

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

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.

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.

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.

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 PTS vp En 13 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.

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.

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] …

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.

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.

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 PTS vp En 14 ageing-and-death … The escape from ageing-and-death is to be directly known.

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.

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.

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.

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.

15 Essentials of Being

18.

1. PTS vp En 15Arising is to be directly known.
2. Occurrence is to be directly known.
3. The sign [of a formation] is to be directly known.
4. Accumulation [of kamma] is to be directly known.
5. Rebirth-linking is to be directly known.
6. Destination [on rebirth] is to be directly known.
7. Generation [of aggregates] is to be directly known.
8. Realising is to be directly known.
9. Birth is to be directly known.
10. Ageing is to be directly known.
11. Sickness is to be directly known.
12. Death is to be directly known.
13. Sorrow is to be directly known.
14. Lamentation is to be directly known.
15. Despair is to be directly known.

1. Non-arising …
2. Non-occurrence …
3. Non-sign …
4. Non-accumulation …
5. Non-rebirth-linking …
6. Non-destination …
7. Non-generation …
8. Non-rearising …
9. Non-birth …
10. Non-ageing …
11. Non-sickness …
12. Non-death …
13. Non-sorrow …
14. Non-lamentation …
15. Non-despair is to be directly known.

1. Arising is to be directly known. Non-arising is to be directly known.
2. Occurrence … Non-occurrence …
3. The sign … Non-sign …
4. Accumulation … Non-accumulation …
5. Rebirth-linking … Non-rebirth-linking …
6. Destination … Non-destination …
7. Generation … Non-generation …
8. Rearising … Non-rearising …
9. PTS vp En 16Birth … Non-birth …
10. Ageing … Non-ageing …
11. Sickness … Non-sickness …
12. Death … Non-death …
13. Sorrow … Non-sorrow …
14. Lamentation … Non-lamentation …
15. Despair … Non-despair is to be directly known.

19.

• 1. It is to be directly known that arising is suffering.
• 2. … that occurrence is suffering,
• 3.–14. …
• 15. It is to be directly known that despair is suffering.

• 1. It is to be directly known that non-arising is bliss.
• 2. … that non-occurrence is bliss.
• 3.–14. …
• 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.
• 2. … that occurrence is suffering and non-occurrence is bliss.
• 3.–14. …
• 15. It is to be directly known that despair is suffering and non-despair is bliss.

20.

• 1. It is to be directly known that arising is terror.
• 2. … that occurrence is terror.
• 3.–14. …
• 15. It is to be directly known that despair is terror.

• 1. It is to be directly known that non-arising is safety.
• 2. … that non-occurrence is safety.
• 3.–14. …
• 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.
• 2. … that occurrence is terror and non-occurrence is safety.
• 3.–14. …
• 15. It is to be directly known that despair is terror and non-despair is safety.

21.

• 1. It is to be directly known that arising is materialistic.
• 2. … that occurrence is materialistic.
• 3.–14. PTS vp En 17 …
• 15. It is to be directly known that despair is materialistic.

• 1. It is to be directly known that non-arising is unmaterialistic.
• 2. … that non-occurrence is unmaterialistic.
• 3.–14. …
• 15. It is to be directly known that non-despair is unmaterialistic.

• 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.
• 3.–14. …
• 15. It is to be directly known that despair is materialistic and non-despair is unmaterialistic.

22.

• 1. It is to be directly known that arising is formations.
• 2. … that occurrence is formations.
• 3.–14. …
• 15. It is to be directly known that despair is formations.

• 1. It is to be directly known that non-arising is nibbana.
• 2. … that non-occurrence is nibbana.
• 3.–14. …
• 15. It is to be directly known that non-despair is nibbana.

• 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.
• 3.–14. …
• 15. It is to be directly known that despair is formations and non-despair is nibbana.

End of First Recitation Section

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 … PTS vp En 18 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).

Meanings of Serenity and Insight

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.

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.

Meanings of the Five Faculties, Etc.

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.

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.

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 PTS vp En 19 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.

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.

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.

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.

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.

Miscellaneous Meanings

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.

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.

Meanings Connected with Cognizance

PTS vp En 2030. 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.

Meanings Connected with Unity

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.

Meanings connected with the Noble Path

PTS vp En 2132. 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.

Meanings of the Four Bases of Success

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.

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.

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.

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.

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.

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.

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.

Path PTS vp En 22 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.

Meanings with Universal Application

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.

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.

37. The first jhana is to be directly known. The second jhana … The third jhana … The fourth jhana is to be directly known.

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.

The Eighteen Principal Insights

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.

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.

Faculties, etc., through their Meanings

PTS vp En 2341. 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.

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.

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.

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.

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.

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.

Through PTS vp En 24 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.

The beginning, middle, and end of the Noble Path through their meanings

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.

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)”.

End of Second Recitation Section

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)?

Ten Propositions

46. One idea to be fully understood: contact is subject to cankers and is productive of clinging.

Two PTS vp En 25 ideas to be fully understood: mentality and materiality.

Three ideas to be fully understood: three kinds of feeling .

Four ideas to be fully understood: four kinds of nutriment.

Five ideas to be fully understood: five aggregates [as objects] of clinging.

Six ideas to be fully understood: six internal bases [beginning with the eye].

Seven ideas to be fully understood: seven stations of consciousness.

Eight ideas to be fully understood: eight worldly ideas.

Nine ideas to be fully understood: Nine abodes of being.

Ten ideas to be fully understood: Ten bases [that is, eye, ear, nose, tongue, body, visible objects, sounds, odours, flavours, tangible objects].

All

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).

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.

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.

86. When any ideas which someone is making an effort to obtain are obtained by him, they are accordingly fully understood and judged (investigated).

When renunciation which someone is making an effort to obtain is obtained by him, it is accordingly fully understood and judged (investigated). PTS vp En 26 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 …

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 …

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).

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)”.

Section iii

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)?

Ten Propositions

89. One idea to be abandoned: The conceit “I am”.

Two PTS vp En 27 ideas to be abandoned: ignorance, and craving for being.

Three ideas to be abandoned: three sorts of craving (for sensual-desires, for being, for non-being).

Four ideas to be abandoned: the four floods.

Five ideas to be abandoned: the five hindrances.

Six ideas to be abandoned: the six classes of craving.

Seven ideas to be abandoned: the seven underlying tendencies.

Eight ideas to be abandoned: the eight wrongnesses (opposites of the eightfold path).

Nine ideas to be abandoned: the nine ideas rooted in craving.

Ten ideas to be abandoned: the ten wrongnesses (the eight plus wrong knowledge and wrong deliverance).

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.

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.

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.

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 PTS vp En 28 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.

All

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”.

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.

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.

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)”.

End of third recitation section

Section iv

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)?

Ten Propositions

132. PTS vp En 29One idea to be developed: mindfulness occupied with the body and accompanied by enjoyment.

Two ideas to be developed: serenity and insight.

Three ideas to be developed: the three kinds of concentration.

Four ideas to be developed: the four foundations of mindfulness.

Five ideas to be developed: the five-factored right concentration.

Six ideas to be developed: the six instances of recollection.

Seven ideas to be developed: the seven enlightenment factors.

Eight ideas to be developed: the noble eightfold path.

Nine ideas to be developed: the nine factors in the endeavour for purification.

Ten ideas to be developed: the ten kasina bases.

133. Two kinds of development: mundane development and supramundane development.

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.

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.

134. Four more kinds of development: development as search, development as obtainment, development as single function, development as repetition.

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).

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).

What PTS vp En 30 is development as single function?

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.

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.

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.

When PTS vp En 31 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.

This is development as single function.

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.

These are four kinds of development.

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.

How is it development in the sense of non-excess of ideas produced in him?

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.

When he abandons the hindrances and the ideas produced in him do not PTS vp En 32 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.

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.

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 PTS vp En 33 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.

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.

That is how development is in the sense of non-excess of ideas produced in him.

How is it development in the sense of single function of faculties?

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].

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].

When he abandons perceptions of materiality, perceptions of resistance and perceptions of variety … [and so on with the remaining immaterial attainments].

When he abandons the perception of permanence … [and so on with the remaining Principal Insights].

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.

That is how development is in the sense of single function of the faculties.

How is it development in the sense that the appropriate energy is effective?

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].

When PTS vp En 34 he abandons the hindrances and energy is effective in him through the first jhana … [and so on with the remaining jhanas].

When he abandons perceptions of materiality … [and so on with the remaining immaterial attainments].

When he abandons the perception of permanence … [and so on with the remaining Principal Insights].

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.

That is how development is in the sense that the appropriate energy is effective.

How is it development in the sense of repetition?

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].

When he abandons the hindrances … [and so on with the remaining jhanas].

When he abandons perceptions of materiality … [and so on with the remaining immaterial attainments].

When he abandons the perception of permanence … [and so on with the remaining Principal Insights].

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.

That is how development is in the sense of repetition.

These are the four kinds of development.

201 Ideas

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.

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.

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 PTS vp En 35 ‘These ideas are to be developed’. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

End of fourth recitation section

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)?

Ten Propositions

176. One idea to be realized: unshakable heart-deliverance.

Two ideas to be realized: recognition and deliverance.

Three ideas to be realized: the three recognitions.

Four ideas to be realized: the four fruits of asceticism.

Five ideas to be realized: the five aggregates of True Ideas (that is, virtue, concentration, understanding, deliverance, and knowledge and seeing of deliverance).

Six ideas to be realized: the six kinds of direct knowledge.

Seven ideas to be realized: the seven powers of one whose cankers are exhausted.

Eight ideas to be realized: the eight liberations.

Nine ideas to be realized: the nine successive cessations.

Ten ideas to be realized: the ten ideas of the adept (non-trainer).

All

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 PTS vp En 36 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”.

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.

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.

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)”.

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)?

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.

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 PTS vp En 37 by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

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.

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.

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.

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.

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, PTS vp En 38 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.

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)”.

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)?

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.

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)”.

Sections xiii.–xvi.

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 PTS vp En 39 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)?

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.

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.

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.

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.

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.

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.

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.

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.

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 .

PTS vp En 40233. 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.

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.

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.

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.

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.

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 … PTS vp En 41 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.

That is called the noble actuality of the origin of suffering.

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.

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.

This is called the noble actuality of the cessation of suffering.

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.

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.

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.

PTS vp En 42244. 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.

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.

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.

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.

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.

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.

PTS vp En 43250. 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)”.

II. Virtue

251. How is it that understanding of restraint after hearing (learning) knowledge of what consists in virtue?

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.

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.

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.

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.

256. What is virtue consisting in unmisapprehended purification? That of the seven kinds of initiate (trainer): such is virtue consisting in unmisapprehended purification.

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.

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, PTS vp En 44 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.

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.

What is the virtue that has fame as its limit? Here someone with fame as cause, …: such virtue has fame as its limit.

What is the virtue that has relatives as its limit? Here someone with relatives as cause, …: such virtue has relatives as its limit.

What is the virtue that has limbs as its limit? Here someone with limbs as cause …: such virtue has limbs as its limit.

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.

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.

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.

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.

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.

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.

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.

What PTS vp En 45 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.

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.

260. What is virtue? How many kinds of virtue are there? From what does virtue originate? With how many ideas does virtue combine?

261. What is virtue? There is virtue as volition, virtue as consciousness concomitant, virtue as restraint, virtue as non-transgression.

262. How many kinds of virtue are there? There are three kinds of virtue (habit); profitable virtue (habit), unprofitable virtue (habit), indeterminate virtue (habit).

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.

264. With how many ideas does virtue combine?

Virtue combines with restraint, virtue combines with non-transgression, virtue combines with the volition produced about such an idea [as restraint or non-transgression].

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.

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.

Through PTS vp En 46 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.

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.

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.

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 PTS vp En 47 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.

265. Five kinds of virtue.

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.

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] …

Through renunciation in the case of zeal for sensual-desires … [repeat as in § 265 above for each of the hindrances in § 264] …

Through the first jhana in the case of the hindrances …

Through the attainment of the base consisting of boundless space in the case of perceptions of materiality, perceptions of resistance and perceptions of variety …

Through PTS vp En 48 contemplation of impermanence in the case of perception of permanence …

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.

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”.

III. Concentration

267. How is it that understanding of concentrating after restraining is knowledge of what consists in the development of concentration?

268. One kind of concentration: Unification of cognizance.

Two kinds of concentration: Mundane concentration and supramundane concentration.

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 .

Four kinds of concentration: Concentration partaking of diminution, concentration partaking of stagnation, concentration partaking of distinction, concentration partaking of penetration.

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.

Six kinds of concentration: Concentration as mental unification and non-distraction through the recollection of the Enlightened One, PTS vp En 49 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.

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.

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.

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.

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.

These are fifty-five kinds of concentration.

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, PTS vp En 50 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.

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”.

IV. Dependent Origination

271. How is it that understanding of embracing (discerning) conditions is knowledge of the causal relationship (presence) of ideas?

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.

Formations have a causal relationship to consciousness' arising …

Consciousness has a causal relationship to mentality-materiality's arising, …

Mentality-materiality has a causal relationship to the sixfold base's arising, …

The sixfold base has a causal relationship to contact's arising, …

Contact has a causal relationship to feeling's arising, …

Feeling PTS vp En 51 has a causal relationship to craving's arising, …

Craving has a causal relationship to clinging's arising, …

Clinging has a causal relationship to being's arising, …

Being has a causal relationship to birth's arising, …

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.

Understanding … knowledge of the causal relationship of ideas.

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.

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 PTS vp En 52 ideas are dependently arisen” is knowledge … [complete as in § 272, but substituting “dependent” for “cause”]

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”]

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].

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.

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.

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].

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].

PTS vp En 53276. 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” .

V. Comprehension

277. How is it that understanding of defining past, future and present ideas. after generalization is knowledge of comprehension?.

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.

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.

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.

Understanding of defining, after generalization, thus “Eye, whether past, future or present, …” [and so on with the rest of the 201 ideas listed PTS vp En 54 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.

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.

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.

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.

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.

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: PTS vp En 55 “Understanding of defining past, future and present ideas after generalization is knowledge of comprehension”.

VI. Rise and Fall

283. How is it that understanding of contemplating presently-arisen ideas' change is knowledge of contemplation of rise and fall?

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.

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.

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?

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.

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 PTS vp En 56 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.

287. What five characteristics does he see who sees the rise of the materiality aggregate?

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.

He who sees the rise of the materiality aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the materiality aggregate?

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.

He who sees the fall of the materiality aggregate sees these five characteristics.

He who sees rise and fall sees these ten characteristics.

288. What five characteristics does he see who sees the rise of the feeling aggregate?

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.

What five characteristics does he see who sees the fall of the feeling aggregate?

He PTS vp En 57 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.

He who sees the fall of the feeling aggregate sees these five characteristics.

He who sees rise and fall sees these ten characteristics.

289. What five characteristics does he see who sees the rise of the perception aggregate?

He sees the rise of the perception aggregate … [complete as in § 288] He who sees rise and fall sees these ten characteristics.

290. What five characteristics does he see who sees the rise of the formations aggregate?

He sees the rise of the formations aggregate … [complete as in § 288]

He who sees rise and fall sees these ten characteristics.

291. What five characteristics does he see who sees the rise of the consciousness aggregate?

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.

He who sees the rise of the consciousness aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the consciousness aggregate?

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.

He who sees rise and fall sees these ten characteristics.

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.

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: PTS vp En 58 “Understanding of contemplation of present ideas' change is knowledge of contemplation of rise and fall”.

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.

VII. Dissolution

295. How is it that understanding of contemplating dissolution [of cognizance] after reflecting on an object is knowledge of insight?

296. Cognizance with materiality as its object arises and dissolves. Having reflected on that, he contemplates the dissolution of that cognizance.

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.

Cognizance with feeling as its object arises … [complete as above] …

Cognizance with perception as its object arises …

Cognizance with formations as its object arises …

Cognizance with consciousness as its object arises … [complete as above] … when he relinquishes he abandons grasping.

Cognizance with eye as its object arises … [and so on with each of the 201 ideas listed in § 5 up to] …

Cognizance with ageing-and-death as its object arises … [complete as above] … when he relinquishes he abandons grasping.

297. PTS vp En 59The substitution of the object, The transference of understanding, The power of adverting—these Are insight following reflexion. Defining both to be alike By inference from that same object, Intentness on cessation—these Are insight in the mark of fall. Having reflected on the object, Dissolution he contemplates, Appearance then as empty—this Is insight of higher understanding. Skilled in the three contemplations, And in the fourfold insight too, Skilled in the three appearances, The various views will shake him not.

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”.

VIII. Appearance as Terror

299. How is it that understanding of appearance as terror is knowledge of danger?

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.

(1.b.) PTS vp En 60Knowledge 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”.

(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”.

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.

(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”.

(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”.

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.

(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”.

(3.c.) Knowledge of the state of peace is this “Despair is materialistic, non-despair is unmaterialistic”.

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.

(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”.

(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”.

304. He contemplates as suffering Arising, occurrence, and the sign, Accumulation, rebirth-linking— And this his knowledge is of danger. He contemplates as bliss no-arising, And no-occurrence, and no-sign, No-accumulation, no rebirth-linking And this his knowledge is of peace. This PTS vp En 61 knowledge about danger has Five sources for its origin; Knowledge of peace has also five— Ten knowledges he understands. When skilled in these two kinds of knowledge 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”.

IX. Equanimity about Formations

306. How is it that understanding of desire for deliverance, of reflexion and of composure, is knowledge of the kinds of equanimity about formations?

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.

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.

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.

310. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is materialistic” is knowledge of equanimity about PTS vp En 62 formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is materialistic” is knowledge of equanimity about formations.

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.

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.

313. In how many aspects is there guidance of cognizance in equanimity about formations?

There is guidance of cognizance in equanimity about formations in eight aspects.

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.

315. What two aspects has the guidance of cognizance in equanimity about formations in the case of the ordinary man?

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.

316. What three aspects has the guidance of cognizance in equanimity about formations in the case of the initiate (trainer)?

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).

PTS vp En 63317. What three aspects has the guidance of cognizance in equanimity about formations in the case of one who is without greed?

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.

318. How is there identical guidance of cognizance in equanimity about formations in the cases of the ordinary man and the initiate (trainer)?

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).

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?

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.

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?

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.

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?

In PTS vp En 64 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.

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?

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.

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?

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.

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?

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 PTS vp En 65 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.

325. How many kinds of equanimity about formations arise through serenity? How many kinds of equanimity about formations arise through insight?

Eight kinds of equanimity about formations arise through serenity. Ten kinds of equanimity about formations arise through insight.

326. What eight kinds of equanimity about formations arise through serenity?

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.

These eight kinds of equanimity about formations arise through serenity.

327. What ten kinds of equanimity about formations arise through insight?

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 PTS vp En 66 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.

These ten kinds of equanimity about formations arise through insight.

328. How many kinds of equanimity about formations are profitable? How many are unprofitable? How many are indeterminate?

Fifteen kinds of equanimity about formations are profitable. Three kinds of equanimity about formations are indeterminate. There is no unprofitable equanimity about formations.

329. [Now] understanding of reflexion And composure [is as follows]: The eight domains for cognizance Are: two for ordinary men, And three for the initiate, And three for one without greed, whereby His cognizance has turned away. For concentration eight conditions, And ten domains for knowledge, too: These constitute the eighteen kinds Of equanimity about formations, Which are themselves conditions for [All] the three kinds of liberations. [So] he who has with understanding Engendered [all] these eighteen modes Is skilled in equanimity About formations, and therefore The various views will shake him not.

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: PTS vp En 67 “Understanding of desire for deliverance, of reflexion, and of composure, is knowledge of the kinds of equanimity about formations”.

Section X. Change of Lineage

331. How is it that understanding of emergence and turning away from the external is change-of-lineage knowledge?

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.

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.

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.

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.

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.

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.

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.

It PTS vp En 68 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.

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.

335. How many ideas of change of lineage arise through serenity? How many ideas of change of lineage arise through insight?

Eight ideas of change of lineage arise through serenity. Ten ideas of change of lineage arise through insight.

336. What eight ideas of change of lineage arise through serenity?

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.

These eight ideas of change of lineage arise through serenity.

337. What ten ideas of change of lineage arise through insight?

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.

These ten ideas of change of lineage arise through insight.

338. How many ideas of change of lineage are profitable? How many are unprofitable? How many are indeterminate?

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.

339. The materialistic and the reverse, Desire and desirelessness, The fettered and unfettered too, Emerged and also unemerged. For PTS vp En 69 concentration eight conditions, And ten domains for knowledge, too: These constitute the eighteen kinds Of change of lineage ideas. Which are themselves conditions for [All] the three kinds of liberations. [So] he who has with understanding Engendered [all] these eighteen modes Is skilled in turning away as well As in emergence, and therefore 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”.

Section XI.. The Path

341. How is it that understanding of emergence and turning away from both [the external and internal] is knowledge of the path?

342. At the moment of the stream-entry path:

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”.

Right thought in the sense of directing onto (a) emerges …

Right speaking in the sense of embracing (a) emerges …

Right acting in the sense of originating (a) emerges …

Right living in the sense of cleansing (a) emerges …

Right effort in the sense of exerting (a) emerges …

Right mindfulness in the sense of establishing (a) emerges …

Right concentration in the sense of non-distraction (a) emerges from wrong concentration and it emerges from defilements and from aggregates PTS vp En 70 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”.

343. At the moment of the once-return path:

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”.

344. At the moment of the non-return path:

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”.

345. At the moment of the arahant path:

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”.

346. He consumes (read with PsA jhāpeti) the unborn with the born: This is how (read) jhāna gets its name. Through skill in jhana-liberation The various views will shake him not. If after concentrating he sees with insight, And likewise after insight he concentrates, Then insight and serenity advance Level and yoked together evenly. Seeing formations as painful And cessation as pleasant Understanding from both emerges To touch the Deathless State. He PTS vp En 71 knows the way of liberation Skilled in difference and unity; When skilled in the two kinds of knowledge, 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”.

Section XII. Fruition

348. How is it that understanding of tranquillization of the tasks is knowledge of fruition?

349. At the moment of the stream-entry path:

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.

Right thought in the sense of directing onto emerges …

Right speaking in the sense of embracing emerges …

Right acting in the sense of originating emerges …

Right living in the sense of cleansing emerges …

Right effort in the sense of exerting emerges …

Right mindfulness in the sense of establishing emerges …

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.

350. At the moment of the once-return path:

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 PTS vp En 72 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.

351. At the moment of the non-return path:

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.

352. At the moment of the arahant path:

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.

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”.

Section XIII. Deliverance

354. How is it that understanding of contemplating what is cut off is knowledge of deliverance?

355. By the stream-entry path the following imperfections are completely cut off in his own cognizance:

1. [wrong] view of individuality,
2. uncertainty,
3. misapprehension of virtue and duty,

1. PTS vp En 73the underlying tendency to [wrong] view,
2. the underlying tendency to uncertainty.

Cognizance is liberated, completely liberated, from these five imperfections with their modes of obsession.

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”.

356. By the once-return path the following imperfections are completely cut off in his own cognizance:

4. the gross fetter of greed for sensual-desires,
5. the gross fetter of resistance,

3. the gross underlying tendency to greed for sensual-desires,
4. the gross underlying tendency to resistance.

Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession.

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”.

357. By the non-return path the following imperfections are completely cut off in his own cognizance:

4. the secondary fetter of greed for sensual-desires,
5. the secondary fetter of resistance,

3. the secondary underlying tendency to greed for sensual desires,
4. the secondary underlying tendency to resistance.

Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession.

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”.

358. By the arahant path the following imperfections are completely cut off in his own cognizance:

6. greed for material [being],
7. greed for immaterial [being],
8. conceit (pride),
9. agitation,
10. ignorance,

5. the underlying tendency to conceit (pride),
6. the underlying tendency to greed for being,
7. the underlying tendency to ignorance.

Cognizance is liberated, completely liberated, from these eight imperfections with their modes of obsession.

Knowledge PTS vp En 74 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”.

Section XIV. Reviewing

359. How is it that understanding of insight into ideas then arrived at is knowledge of reviewing?

360. At the moment of the stream-entry path:

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;

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;

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 PTS vp En 75 endeavouring … the bases for success in the sense of succeeding …, the actualities in the meaning of suchness (trueness) are then arrived at;

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;

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;

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.

Having emerged, he reviews. These ideas are then arrived at.

361. At the moment of the fruition of stream entry:

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.

Having emerged, he reviews. These ideas are then arrived at.

362. At the moment of the once-return path: … [as in § 360] …

363. At the moment of the fruition of once-return: … [as in § 361] …

364. At the moment of the non-return path: … [as in § 360] …

365. At the moment of the fruition of non-return: … [as in § 361] …

366. At the moment of the arahant path: … [as in § 360] …

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.

Having emerged he reviews. These ideas are then arrived at.

PTS vp En 76368. 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”.

Section XV. Defining Internally

369. How is it that understanding of defining internally is knowledge of difference in the physical bases?

370. How does he define ideas internally?

He defines the eye internally, he defines the ear internally, … the nose … the tongue … the body …, he defines the mind internally.

371. How does he define the eye internally?

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.

372. How does he define the ear internally? … [as in § 371] …

373. How does he define the nose internally? … [as in § 371] …

374. How does he define the tongue internally? … [as in § 371] …

PTS vp En 77375. How does he define the body internally? … [as in § 371] …

376. How does he define the mind internally? … [as in § 371] … That is how he defines the mind internally.

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”.

Section XVI. Defining Externally

378. How is it that understanding of defining externally is knowledge of difference in the domains [of the physical bases]?

379. How does he define ideas externally?

He defines visible objects externally, he defines sounds … odours … flavours … tangible objects … he defines ideas externally.

380. How does he define visible objects externally?

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.

381.–385. How does he define sounds externally … [and so on as in §§ 372–376 up to] … That is how he defines ideas externally.

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]”.

Section XVII. Behaviour

387. How is it that understanding of defining behaviour is knowledge of difference in behaviour?

PTS vp En 78388. Behaviour: there are three kinds of behaviour: behaviour of consciousness, behaviour of unknowing, behaviour of knowledge.

389. What is behaviour of consciousness?

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.

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] …

The act of functional indeterminate adverting for the purpose of smelling odours …

The act of functional indeterminate adverting for the purpose of tasting flavours …

The act of functional indeterminate adverting for the purpose of touching tangible objects …

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.

390. Behaviour of consciousness: In what sense behaviour of consciousness?

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 disPTS vp En 79sociated 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.

This is behaviour of consciousness.

391. What is behaviour of unknowing?

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.

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] …

… of PTS vp En 80 greed for odours …

… of greed for flavours …

… of greed for tangible objects …

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.

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 PTS vp En 81 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

PTS vp En 82396. 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.

PTS vp En 83 403. 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 PTS vp En 84defines 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 PTS vp En 85 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 PTS vp En 86 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 PTS vp En 87 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 … PTS vp En 88 [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 PTS vp En 89 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 PTS vp En 90 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.

PTS vp En 91440. 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 PTS vp En 92as 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 PTS vp En 93 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 PTS vp En 94 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 PTS vp En 95 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 PTS vp En 96 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. ContemPTS vp En 97plation 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 PTS vp En 98 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 PTS vp En 99 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.

PTS vp En 100468. 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 … PTS vp En 101 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. PTS vp En 102How 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, PTS vp En 103 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.

PTS vp En 104486. 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.

PTS vp En 105492. 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

PTS vp En 106497. 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 PTS vp En 107 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 PTS vp En 108 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

PTS vp En 109 511. 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 PTS vp En 110 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?

PTS vp En 111521. 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 PTS vp En 112 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 PTS vp En 113 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 PTS vp En 114 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 PTS vp En 115 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 PTS vp En 116 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].

PTS vp En 117546. 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 PTS vp En 118 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 PTS vp En 119 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 PTS vp En 120 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

PTS vp En 121567. 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

PTS vp En 122570. 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

PTS vp En 123573. 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 PTS vp En 124 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 PTS vp En 125 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 PTS vp En 126 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 PTS vp En 127 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 PTS vp En 128 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” …

… “WorldlyPTS vp En 129 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 PTS vp En 130 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 PTS vp En 131 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, …

PTS vp En 132600. 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 PTS vp En 133 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.

PTS vp En 134609. 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