11.2. Nghĩ Với Dụng Ý

“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ:

‘avippaṭisāro me uppajjatū’ti.

Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati.

Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ:

‘pāmojjaṁ me uppajjatū’ti.

Dhammatā esā, bhikkhave, yaṁ avippaṭisārissa pāmojjaṁ uppajjati.

Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ:

‘pīti me uppajjatū’ti.

Dhammatā esā, bhikkhave, yaṁ pamuditassa pīti uppajjati.

Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ:

‘kāyo me passambhatū’ti.

Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati.

Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ:

‘sukhaṁ vediyāmī’ti.

Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.

Sukhino, bhikkhave, na cetanāya karaṇīyaṁ:

‘cittaṁ me samādhiyatū’ti.

Dhammatā esā, bhikkhave, yaṁ sukhino cittaṁ samādhiyati.

Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ:

‘yathābhūtaṁ jānāmi passāmī’ti.

Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati.

Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ:

‘nibbindāmī’ti.

Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati.

Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṁ:

‘virajjāmī’ti.

Dhammatā esā, bhikkhave, yaṁ nibbinno virajjati.

Virattassa, bhikkhave, na cetanāya karaṇīyaṁ:

‘vimuttiñāṇadassanaṁ sacchikaromī’ti.

Dhammatā esā, bhikkhave, yaṁ viratto vimuttiñāṇadassanaṁ sacchikaroti.

Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso, nibbidā virāgatthā virāgānisaṁsā, yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso, sukhaṁ samādhatthaṁ samādhānisaṁsaṁ, passaddhi sukhatthā sukhānisaṁsā, pīti passaddhatthā passaddhānisaṁsā, pāmojjaṁ pītatthaṁ pītānisaṁsaṁ, avippaṭisāro pāmojjattho pāmojjānisaṁso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni.

Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṁ gamanāyā”ti.

Dutiyaṁ.

“For a person endowed with virtue, consummate in virtue, there is no need for an act of will, ‘May freedom from remorse arise in me.’ It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.

“For a person free from remorse, there is no need for an act of will, ‘May joy arise in me.’ It is in the nature of things that joy arises in a person free from remorse.

“For a joyful person, there is no need for an act of will, ‘May rapture arise in me.’ It is in the nature of things that rapture arises in a joyful person.

“For a rapturous person, there is no need for an act of will, ‘May my body be serene.’ It is in the nature of things that a rapturous person grows serene in body.

“For a person serene in body, there is no need for an act of will, ‘May I experience pleasure.’ It is in the nature of things that a person serene in body experiences pleasure.

“For a person experiencing pleasure, there is no need for an act of will, ‘May my mind grow concentrated.’ It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.

“For a person whose mind is concentrated, there is no need for an act of will, ‘May I know & see things as they actually are.’ It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.

“For a person who knows & sees things as they actually are, there is no need for an act of will, ‘May I feel disenchantment.’ It is in the nature of things that a person who knows & sees things as they actually are feels disenchantment.

“For a person who feels disenchantment, there is no need for an act of will, ‘May I grow dispassionate.’ It is in the nature of things that a person who feels disenchantment grows dispassionate.

“For a dispassionate person, there is no need for an act of will, ‘May I realize the knowledge & vision of release.’ It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.

“In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.

“In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore.”