Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Khuddakanikāye

The Khuddaka Nikāya

Peṭakopadesapāḷi

The Peṭakopadesa Pāḷi

1. Ariyasaccappakāsanapaṭhamabhūmi

1. The First Ground for Expounding the Noble Truths

Namo sammāsambuddhānaṃ paramatthadassīnaṃ

Homage to the Perfectly Enlightened Ones, who are accustomed to seeing the supreme meaning,

Sīlādiguṇapāramippattānaṃ.

who have reached the pinnacle of virtues beginning with morality.

1. Duve [Pg.167] hetū duve paccayā sāvakassa sammādiṭṭhiyā uppādāya – parato ca ghoso saccānusandhi, ajjhattañca yoniso manasikāro. Tattha katamo parato ghoso? Yā parato desanā ovādo anusāsanī saccakathā saccānulomo. Cattāri saccāni – dukkhaṃ samudayo nirodho maggo. Imesaṃ catunnaṃ saccānaṃ yā desanā sandassanā vivaraṇā vibhajanā uttānīkiriyā pakāsanā – ayaṃ vuccati saccānulomo ghosoti.

1. There are two causes, two conditions for the arising of right view in a disciple: the external voice connected with the truths, and internal wise attention. Herein, what is the external voice? Whatever teaching, advice, instruction, talk on truth, or discourse in conformity with truth is from another. The four truths are: suffering, its origin, its cessation, and the path. Whatever teaching, showing, explaining, analyzing, making plain, and expounding of these four truths there is—this is called the voice in conformity with truth.

2. Tattha katamo ajjhattaṃ yoniso manasikāro?

2. Herein, what is internal wise attention?

Ajjhattaṃ yoniso manasikāro nāma yo yathādesite dhamme bahiddhā ārammaṇaṃ anabhinīharitvā yoniso manasikāro – ayaṃ vuccati yoniso manasikāro.

Internal wise attention is this: when the Dhamma has been taught, one does not direct the mind outwards to an external object but gives wise attention; this is called wise attention.

Taṃākāro yoniso dvāro vidhi upāyo. Yathā puriso sukkhe kaṭṭhe vigatasnehe sukkhāya uttarāraṇiyā thale abhimanthamānaṃ bhabbo jotissa adhigamāya. Taṃ kissa hetu. Yoniso aggissa adhigamāya. Evamevassa yamidaṃ dukkhasamudayanirodhamaggānaṃ aviparītadhammadesanaṃ manasikaroti – ayaṃ vuccati yoniso manasikāro.

That is the manner, the proper way, the door, the method, the means. Just as a man, rubbing dry, sapless wood with a dry upper fire-stick on high ground, is capable of obtaining fire. For what reason? Because it is the proper way to obtain fire. In the same way, when one gives attention to the unerring teaching of the Dhamma concerning suffering, its origin, its cessation, and the path—this is called wise attention.

Yathā [Pg.168] tisso upamā pubbe assutā ca assutapubbā ca paṭibhanti. Yo hi koci kāmesu avītarāgoti…pe… duve upamā ayoniso kātabbā pacchimesu vuttaṃ. Tattha yo ca parato ghoso yo ca ajjhattaṃ yoniso manasikāro – ime dve paccayā. Parato ghosena yā uppajjati paññā – ayaṃ vuccati sutamayī paññā. Yā ajjhattaṃ yoniso manasikārena uppajjati paññā – ayaṃ vuccati cintāmayī paññāti. Imā dve paññā veditabbā. Purimakā ca dve paccayā. Ime dve hetū dve paccayā sāvakassa sammādiṭṭhiyā uppādāya.

Just as three similes appear, unheard before and never heard before. For one who is not free from lust for sensual pleasures… two similes appear; it is stated in the latter cases that this is to be done unwisely. Herein, the external voice and internal wise attention—these are two conditions. The wisdom that arises from the external voice is called wisdom based on hearing. The wisdom that arises from internal wise attention is called wisdom based on reflection. These two types of wisdom should be known, as well as the two preceding conditions. These two are the causes, and these two are the conditions, for the arising of right view in a disciple.

3. Tattha parato ghosassa saccānusandhissa desitassa atthaṃ avijānanto atthappaṭisaṃvedī bhavissatīti netaṃ ṭhānaṃ vijjati. Na ca atthappaṭisaṃvedī yoniso manasikarissatīti netaṃ ṭhānaṃ vijjati. Parato ghosassa saccānusandhissa desitassa atthaṃ vijānanto atthappaṭisaṃvedī bhavissatīti ṭhānametaṃ vijjati. Atthappaṭisaṃvedī ca yoniso manasikarissatīti ṭhānametaṃ vijjati. Esa hetu etaṃ ārammaṇaṃ eso upāyo sāvakassa niyyānassa, natthañño. Soyaṃ na ca suttassa atthavijānanāya saha yutto nāpi ghosānuyogena parato ghosassa atthaṃ avijānantena sakkā uttarimanussadhammaṃ alamariyañāṇadassanaṃ adhigantuṃ, tasmā nibbāyitukāmena sutamayena atthā pariyesitabbā. Tattha pariyesanāya ayaṃ anupubbī bhavati soḷasa hārā, pañca nayā, aṭṭhārasa mūlapadāni.

3. In this regard, it is impossible that one who does not understand the meaning of the external voice connected with truth, as taught, will be an experient of the meaning. And it is impossible that one who is not an experient of the meaning will attend wisely. But it is possible that one who understands the meaning of the external voice connected with truth, as taught, will be an experient of the meaning. And it is possible that one who is an experient of the meaning will attend wisely. This is the cause, this is the support, this is the means for a disciple’s deliverance; there is no other. For this one, if not endowed with understanding the meaning of the suttas, nor with application to the teaching, and not understanding the meaning of the external voice, it is not possible to attain the superior human state, the noble knowledge and vision sufficient to destroy the defilements. Therefore, one who wishes for Nibbāna should investigate the meanings with the wisdom based on hearing. In this investigation, this is the gradual sequence: sixteen methods of extraction, five guidelines, and eighteen root-terms.

Tatthāyaṃ uddānagāthā

Herein is the summary verse:

Soḷasahārā nettī, pañcanayā sāsanassa pariyeṭṭhi;

Aṭṭhārasamūlapadā, kaccāyanagottaniddiṭṭhā.

The Netti, a guide for the investigation of the Teaching, possessing sixteen Hāras, five methods, and eighteen root-terms, was set forth by him of the Kaccāyana clan.

4. Tattha katame soḷasahārā?

4. Herein, what are the sixteen Hāras?

Desanā vicayo yutti padaṭṭhānaṃ lakkhaṇaṃ catubyūho āvaṭṭo vibhatti parivattano vevacano paññatti otaraṇo sodhano adhiṭṭhāno parikkhāro samāropano – ime soḷasa hārā.

Exposition, Investigation, Suitability, Basis, Characteristic, Fourfold Arrangement, Turning, Distinction, Transformation, Synonym, Designation, Introduction, Purification, Determination, Provision, and Superimposition—these are the sixteen Hāras.

Tattha uddānagāthā

Herein is the summary verse:

Desanā [Pg.169] vicayo yutti, padaṭṭhāno ca lakkhaṇo ;

Catubyūho ca āvaṭṭo, vibhatti parivattano.

Exposition, Investigation, Suitability, Basis, and Characteristic; Fourfold Arrangement, Turning, Distinction, and Transformation.

Vevacano ca paññatti, otaraṇo ca sodhano;

Adhiṭṭhāno parikkhāro, samāropano soḷaso – ;

Synonym and Designation, Introduction and Purification; Determination, Provision, and Superimposition. Thus, the Hāras are sixteen.

5. Tattha katame pañca nayā?

5. Herein, what are the five methods?

Nandiyāvaṭṭo tipukkhalo sīhavikkīḷito disālocano aṅkusoti.

Nandiyāvaṭṭa, Tipukkhala, Sīhavikkīḷita, Disālocana, and Aṅkusa—these are the five methods.

Tattha uddānagāthā

Herein is the summary verse:

Paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo;

Sīhavikkīḷito nāma, tatiyo hoti so nayo.

The first is Nandiyāvaṭṭa, and the second is Tipukkhala; that third method is named Sīhavikkīḷita.

Disālocanamāhaṃsu, catuttho nayalañjako;

Pañcamo aṅkuso nāma, sabbe pañca nayā gatā.

They call the fourth, the mark of the method, Disālocana; the fifth they call Aṅkusa. All five methods are to be known.

6. Tattha katamāni aṭṭhārasa mūlapadāni?

6. Herein, what are the eighteen root-terms?

Avijjā taṇhā lobho doso moho subhasaññā sukhasaññā niccasaññā attasaññā samatho vipassanā alobho adoso amoho asubhasaññā dukkhasaññā aniccasaññā anattasaññā, imāni aṭṭhārasa mūlapadāni. Tattha nava padāni akusalāni yattha sabbaṃ akusalaṃ samosarati. Nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati.

Ignorance, craving, greed, hatred, delusion, perception of beauty, perception of pleasure, perception of permanence, perception of self, tranquility, insight, non-greed, non-hatred, non-delusion, perception of foulness, perception of suffering, perception of impermanence, perception of non-self—these are the eighteen root-terms. Therein, nine terms are unwholesome, wherein all that is unwholesome converges. Nine terms are wholesome, wherein all that is wholesome converges.

Katamāni nava padāni akusalāni yattha sabbaṃ akusalaṃ samosarati?

What are the nine unwholesome terms wherein all that is unwholesome converges?

Avijjā yāva attasaññā, imāni nava padāni akusalāni, yattha sabbaṃ akusalaṃ samosarati.

From Ignorance up to the perception of self, these nine terms are unwholesome, wherein all that is unwholesome converges.

Katamāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati?

What are the nine wholesome terms wherein all that is wholesome converges?

Samatho yāva anattasaññā, imāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati. Imāni aṭṭhārasa mūlapadāni.

From Tranquility up to the perception of non-self, these nine terms are wholesome, wherein all that is wholesome converges. These are the eighteen root-terms.

Tattha imā uddānagāthā

Herein are these summary verses:

Taṇhā [Pg.170] ca avijjā lobho, doso tatheva moho ca;

Cattāro ca vipallāsā, kilesabhūmi nava padāni.

Craving and ignorance, greed, hatred, and likewise delusion, and the four distortions—these nine terms are the plane of defilements.

Ye ca satipaṭṭhānā samatho, vipassanā kusalamūlaṃ;

Etaṃ sabbaṃ kusalaṃ, indriyabhūmi navapadāni.

The foundations of mindfulness, tranquility, insight, and the wholesome roots—all this is wholesome. These nine terms are the plane of the faculties.

Sabbaṃ kusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;

Ekake nava mūlapadāni, ubhayato aṭṭhārasa mūlapadāni.

All that is wholesome is connected with nine terms, and all that is unwholesome is likewise connected with nine. In each group there are nine root-terms; from both, there are eighteen root-terms.

Imesaṃ aṭṭhārasannaṃ mūlapadānaṃ yāni nava padāni akusalāni, ayaṃ dukkhasamudayo; yāni nava padāni kusalāni, ayaṃ dukkhanirodhagāminī paṭipadā. Iti samudayassa dukkhaṃ phalaṃ, dukkhanirodhagāminiyā paṭipadāya nirodhaṃ phalaṃ. Imāni cattāri ariyasaccāni bhagavatā bārāṇasiyaṃ desitāni.

Of these eighteen root-terms, the nine terms that are unwholesome are the origin of suffering; the nine terms that are wholesome are the path leading to the cessation of suffering. Thus, suffering is the fruit of the origin, and cessation is the fruit of the path leading to the cessation of suffering. These Four Noble Truths were taught by the Blessed One in Bārāṇasī.

7. Tattha dukkhassa ariyasaccassa aparimāṇāni akkharāni padāni byañjanāni ākārāni niruttiyo niddesā desitā etassevatthassa saṅkāsanāya pakāsanāya vivaraṇāya vibhajanāya uttānīkammatāya paññāpanāyāti yā evaṃ sabbesaṃ saccānaṃ. Iti ekamekaṃ saccaṃ aparimāṇehi akkharapadabyañjanaākāraniruttiniddesehi pariyesitabbaṃ, tañca byañjanaṃ atthaputhuttena pana attheva byañjanaputhuttena.

7. Herein, for the Noble Truth of Suffering, immeasurable letters, terms, phrases, modes, etymologies, and expositions have been taught for the purpose of clarifying, revealing, explaining, analyzing, making manifest, and making known this very meaning. Thus it is for all the truths. Therefore, each single truth is to be investigated through these immeasurable letters, terms, phrases, modes, etymologies, and expositions. And that phrasing is to be investigated through the diversity of the meaning, and the meaning through the diversity of the phrasing.

Yo hi koci samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘‘ahaṃ idaṃ dukkhaṃ paccakkhāya aññaṃ dukkhaṃ paññapessāmī’’ti tassa taṃ vācāvatthukamevassa pucchito ca na sampāyissati. Evaṃ saccāni. Yañca rattiṃ bhagavā abhisambuddho, yañca rattiṃ anupādāya parinibbuto, etthantare yaṃ kiñci bhagavatā bhāsitaṃ suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, sabbaṃ taṃ dhammacakkaṃ pavattitaṃ. Na kiñci buddhānaṃ bhagavantānaṃ [Pg.171] dhammadesanāya dhammacakkato bahiddhā, tassa sabbaṃ suttaṃ ariyadhammesu pariyesitabbaṃ. Tattha pariggaṇhanāya ālokasabhāni cattāri ariyasaccāni thāvarāni imāni.

Should any ascetic or brahmin say thus: ‘Having rejected this suffering, I will make known another suffering,’ his statement would be a mere matter of words, and when questioned, he would not succeed. Such are the truths. Between the night the Blessed One was fully enlightened and the night he attained final Nibbāna without remainder, whatever the Blessed One spoke—whether discourses, mixed prose and verse, explanations, verses, inspired sayings, ‘thus it was said’ discourses, birth stories, accounts of wondrous phenomena, or analytical teachings—all that was the turning of the Wheel of Dhamma. Nothing in the teaching of the Blessed Buddhas lies outside the Wheel of Dhamma; therefore, every discourse should be investigated within the Noble Truths. For their comprehension, these Four Noble Truths are stable and luminous by nature.

Tattha katamaṃ dukkhaṃ? Jāti jarā byādhi maraṇaṃ saṃkhittena pañcupādānakkhandhā dukkhā. Tatthāyaṃ lakkhaṇaniddeso, pātubhāvalakkhaṇā jāti, paripākalakkhaṇā jarā, dukkhadukkhatālakkhaṇo byādhi, cutilakkhaṇaṃ maraṇaṃ, piyavippayogavipariṇāmaparitāpanalakkhaṇo soko, lālappanalakkhaṇo paridevo, kāyasampīḷanalakkhaṇaṃ dukkhaṃ, cittasampīḷanalakkhaṇaṃ domanassaṃ, kilesaparidahanalakkhaṇo upāyāso, amanāpasamodhānalakkhaṇo appiyasampayogo, manāpavinābhāvalakkhaṇo piyavippayogo, adhippāyavivattanalakkhaṇo alābho, apariññālakkhaṇā pañcupādānakkhandhā, paripākacutilakkhaṇaṃ jarāmaraṇaṃ, pātubhāvacutilakkhaṇaṃ cutopapatti, paṭisandhinibbattanalakkhaṇo samudayo, samudayaparijahanalakkhaṇo nirodho, anusayasamucchedalakkhaṇo maggo. Byādhilakkhaṇaṃ dukkhaṃ, sañjānanalakkhaṇo samudayo, niyyānikalakkhaṇo maggo, santilakkhaṇo nirodho. Appaṭisandhibhāvanirodhalakkhaṇā anupādisesā nibbānadhātu, dukkhañca samudayo ca, dukkhañca nirodho ca, dukkhañca maggo ca, samudayo ca dukkhañca, samudayo ca nirodho ca, samudayo ca maggo ca, nirodho ca samudayo ca, nirodho ca dukkhañca, nirodho ca maggo ca, maggo ca nirodho ca, maggo ca samudayo ca, maggo ca dukkhañca.

Among these, what is suffering? Birth, aging, sickness, death—and in brief, the five aggregates of clinging—are suffering. Herein is the exposition of characteristics: birth has the characteristic of manifestation; aging has the characteristic of ripening; sickness has the characteristic of extreme suffering; death has the characteristic of passing away; sorrow has the characteristic of anxiety due to separation from the beloved and alteration; lamentation has the characteristic of wailing; suffering has the characteristic of oppressing the body; mental pain has the characteristic of oppressing the mind; despair has the characteristic of being burned by defilements; association with the unloved has the characteristic of associating with the disagreeable; separation from the beloved has the characteristic of being parted from the agreeable; not getting what one wants has the characteristic of the turning away of one's wish; the five aggregates of clinging have the characteristic of not being fully understood; aging and death have the characteristic of ripening and passing away; passing away and rebirth have the characteristic of manifestation and passing away; the origin has the characteristic of generating rebirth; cessation has the characteristic of abandoning the origin; the path has the characteristic of cutting off the latent tendencies. Suffering has the characteristic of affliction; the origin has the characteristic of generating; the path has the characteristic of leading out; cessation has the characteristic of peace. The Nibbāna element with no residue remaining has the characteristic of the cessation of the state of rebirth. And suffering and the origin, and suffering and cessation, and suffering and the path, and the origin and suffering, and the origin and cessation, and the origin and the path, and cessation and the origin, and cessation and suffering, and cessation and the path, and the path and cessation, and the path and the origin, and the path and suffering.

8. Tatthimāni suttāni.

8. Herein are these suttas.

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti.

For whichever one night a being first dwells in the womb, that being goes forth like the rising sun; going, he does not turn back.

Aṭṭhimā, ānanda, dānupapattiyo ekuttarike suttaṃ – ayaṃ jāti.

Ānanda, there are these rebirths resulting from giving, in a sutta of the Ekuttarika—this is birth.

Tattha katamā jarā?

Among these, what is aging?

Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.

Not having practiced the noble life, not having obtained wealth in their youth, they brood like old herons by a muddy pool where the fish are depleted.

Pañca pubbanimittāni devesu – ayaṃ jarā.

There are five portents among the devas—this is aging.

Tattha [Pg.172] katamo byādhi?

Among these, what is sickness?

Sāmaṃ tena kuto rāja, tuvampi jarāyanti vedesi;

Khattiya kammassa phalo, loko na hi kammaṃ panayati.

O king, is this aging not made by oneself? You too know aging. O khattiya, the world is the fruit of kamma; truly, kamma cannot be removed.

Tayo gilānā – ayaṃ byādhi.

There are three kinds of sick persons—this is sickness.

Tattha katamaṃ maraṇaṃ?

Among these, what is death?

Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ;

Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;

Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ.

Just as a potter's earthenware vessel that has been made, whether small or large, whether baked or unbaked, all have breaking as their end, so too the life of mortals has death as its end.

Mamāyite passatha phandamāne, maccheva appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

See them trembling, attached to what is 'mine,' like fish in a depleted stream with little water; having seen this too, one should fare without possessiveness, not making an attachment to existences.

Udakappanasuttaṃ – idaṃ maraṇaṃ.

The Udakappana Sutta—this is death.

Tattha katamo soko?

Among these, what is sorrow?

Idha socati pecca socati, pāpakārī ubhayattha socati;

So socati so vihaññati, disvā kammakiliṭṭhamattano.

Here he grieves, hereafter he grieves; the evil-doer grieves in both places. He grieves, he is vexed, seeing the defilement of his own deeds.

Tīṇi duccaritāni – ayaṃ soko.

There are three kinds of misconduct—this is sorrow.

Tattha katamo paridevo?

Among these, what is lamentation?

Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsu bhavissāma ito cutāse.

Greedy for sensual pleasures, intent on them, deluded, blameworthy, they are settled in the uneven. Led to suffering, they lament, 'What will we become when we pass away from here?'

Tisso vipattiyo – ayaṃ paridevo.

There are three kinds of misfortune—this is lamentation.

Tattha [Pg.173] katamaṃ dukkhaṃ?

Among these, what is bodily suffering?

Sataṃ āsi ayosaṅkū, sabbe paccattavedanā;

Jalitā jātavedāva, accisaṅghasamākulā.

There were a hundred iron stakes, all individually experienced; blazing like a fire, crowded with masses of flames.

Mahā vata so pariḷāho saṃyuttake suttaṃ saccasaṃyuttesu – idaṃ dukkhaṃ.

Great indeed is that torment; a sutta in the Saṃyutta Nikāya, in the Saccasaṃyutta—this is suffering.

Tattha katamaṃ domanassaṃ?

Among these, what is mental pain?

Saṅkappehi pareto so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

Afflicted by thoughts, he broods like a wretched person; hearing the clamor of others, such a one becomes dejected.

Dveme tapanīyā dhammā – idaṃ domanassaṃ.

These are two states that cause torment—this is mental pain.

Tattha katamo upāyāso?

Among these, what is despair?

Kammārānaṃ yathā ukkā, anto ḍayhati no bahi;

Evaṃ ḍayhati me hadayaṃ, sutvā nibbattamambujaṃ.

Just as a blacksmith's forge burns within but not without, so my heart burns on hearing of the Peaceful One.

Tayo aggī – ayaṃ upāyāso.

There are three fires—this is despair.

Tattha katamo appiyasampayogo?

Among these, what is association with the unloved?

Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.

Just as rust arises from iron, and arising from it, eats that very iron, so do one's own deeds lead one who habitually does much evil to a woeful state.

Dveme tathāgataṃ abbhācikkhanti, ekuttarike suttaṃ dukesu – ayaṃ appiyasampayogo.

These two misrepresent the Tathāgata. A sutta in the Ekuttarika, in the Book of Twos. This is association with the unloved.

Tattha katamo piyavippayogo?

Therein, what is separation from the loved?

Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ na passati.

Just as an awakened man does not see one he has met in a dream, even so, one does not see a cherished person who is dead and departed.

Te devā cavanadhammaṃ viditvā tīhi vācāhi anusāsanti. Ayaṃ piyavippayogo.

Those devas, knowing they are of a nature to pass away, admonish with three utterances. This is separation from the loved.

Yampicchaṃ [Pg.174] na labhati, tisso māradhītaro;

Tassa ce kāmayānassa, chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppati.

The three daughters of Māra do not obtain what they desire. If, for that being who is longing for sensual pleasures and in whom desire has arisen, those sensual pleasures diminish, he is afflicted like one pierced by an arrow.

Saṃkhittena pañcupādānakkhandhā dukkhā.

In brief, the five aggregates subject to clinging are suffering.

Cakkhu sotañca ghānañca, jivhā kāyo tato manaṃ;

Ete lokāmisā ghorā, yattha sattā puthujjanā.

The eye, the ear, and the nose, the tongue, the body, and then the mind—these are the world's terrible baits, wherein ordinary people are attached.

Pañcime bhikkhave khandhā – idaṃ dukkhaṃ.

Bhikkhus, these are the five aggregates. This is suffering.

Tattha katamā jarā ca maraṇañca?

Therein, what are aging and death?

Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi mīyate ;

Atha vāpi akicchaṃ jīvitaṃ, atha kho so jarasāpi mīyate.

Indeed, this life is short; one dies even within a hundred years. Moreover, life is wearisome; indeed, one also dies of old age.

Saṃyuttake pasenadisaṃyuttake suttaṃ ayyikā me kālaṅkatā – ayaṃ jarā ca maraṇañca.

In the Saṃyutta Nikāya, in the Pasenadikosala Saṃyutta, there is a sutta: 'My grandmother has died.' This is aging and death.

Tattha katamā cuti ca upapatti ca?

Therein, what are passing away and arising?

‘‘Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ;

Yathākammaṃ gamissanti, attakammaphalūpagā’’ti. –

All beings will die, for life indeed has death as its end. Experiencing the fruit of their own kamma, they will go according to their kamma.

Ayaṃ cuti ca upapatti ca.

This is passing away and arising.

Imehi suttehi ekasadisehi ca aññehi navavidhaṃ suttaṃ taṃ anupaviṭṭhehi lakkhaṇato dukkhaṃ ñatvā sādhāraṇañca asādhāraṇañca dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Gāthāhi gāthā anuminitabbā, byākaraṇehi vā byākaraṇaṃ – idaṃ dukkhaṃ.

Through these suttas, and other similar ones, and through the suttas included in the ninefold scripture, having known suffering by its characteristic, the Noble Truth of Suffering, both common and uncommon, should be indicated. A verse should be inferred from verses, and an explanation from explanations. This is the Truth of Suffering.

9. Tattha katamo dukkhasamudayo?

9. Therein, what is the origin of suffering?

Kāmesu sattā kāmasaṅgasattā, saṃyojane vajjamapassamānā;

Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.

Attached to sensual pleasures, clinging to sensual attachments, not seeing the fault in the fetter; indeed, those attached by the fetter of clinging will never be able to cross the vast, wide flood.

Cattāro āsavā suttaṃ – ayaṃ dukkhasamudayo.

The four taints. A sutta. This is the origin of suffering.

Tattha [Pg.175] katamo dukkhanirodho?

Therein, what is the cessation of suffering?

Yamhi na māyā vasatī na māno,Yo vītalobho amamo nirāso,Panuṇṇakodho abhinibbutatto;

So brāhmaṇo so samaṇo sa bhikkhu.

He in whom deceit and conceit do not dwell, who is without greed, without possessiveness, without craving, who has dispelled anger and is fully extinguished; he is a brahmin, he is an ascetic, he is a bhikkhu.

Dvemā vimuttiyo, rāgavirāgā ca cetovimutti; avijjāvirāgā ca paññāvimutti – ayaṃ nirodho.

These are the two liberations: the liberation of mind through the fading away of passion, and the liberation by wisdom through the fading away of ignorance. This is cessation.

Tattha katamo maggo?

Therein, what is the Path?

Eseva maggo natthañño, dassanassa visuddhiyā;

Ariyo aṭṭhaṅgiko maggo, mārassetaṃ pamohanaṃ.

This is the very path, there is no other for the purification of vision. The Noble Eightfold Path is the bewilderment of Māra.

Sattime, bhikkhave, bojjhaṅgā – ayaṃ maggo.

Bhikkhus, these are the seven factors of enlightenment. This is the Path.

Tattha katamāni cattāri ariyasaccāni?

Therein, what are the Four Noble Truths?

‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo’’ti.

Of those things that arise from a cause, the Tathāgata has told the cause, and also their cessation. Such is the teaching of the Great Ascetic.

Hetuppabhavā dhammā dukkhaṃ, hetusamudayo, yaṃ bhagavato vacanaṃ. Ayaṃ dhammo yo nirodho, ye hi keci saṃyojaniyesu dhammesu assadānupassino viharanti. Kilesā taṇhā pavaḍḍhati, taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tattha yaṃ saṃyojanaṃ – ayaṃ samudayo. Ye saṃyojaniyā dhammā ye ca sokaparidevadukkhadomanassupāyāsā sambhavanti – idaṃ dukkhaṃ. Yā saṃyojaniyesu dhammesu ādīnavānupassanā – ayaṃ maggo. Parimuccati jātiyā jarāya byādhīhi maraṇehi sokehi paridevehi yāva upāyāsehi – idaṃ nibbānaṃ. Imāni cattāri saccāni.

Phenomena that arise from a cause are the Truth of Suffering. The cause is the Truth of the Origin; this is the word of the Blessed One. This Dhamma which is the Truth of Cessation exists. For whosoever dwells seeing gratification in things that are objects of the fetters, for them, defiling craving increases. Due to craving as a condition, clinging increases... thus is the arising of this whole mass of suffering. Therein, whatever is a fetter, this is the Truth of the Origin. Whatever phenomena are objects of the fetters, and whatever sorrow, lamentation, pain, grief, and despair arise, this is the Truth of Suffering. The repeated contemplation of the danger in things that are objects of the fetters, this is the Truth of the Path. One is freed from birth, from old age, from sickness, from death, from sorrow, from lamentation, down to despair; this is Nibbāna. These are the Four Truths.

Tattha katamā anupādisesā nibbānadhātu?

Therein, what is the Nibbāna-element without residue remaining?

Atthaṅgatassa na pamāṇamatthi, taṃ hi vā natthi yena naṃ paññapeyya;

Sabbasaṅgānaṃ samūhatattā vidū, sitā vādasatassu sabbe.

For one who has gone to cessation, there is no measure; that by which one might speak of him does not exist. When all attachments have been uprooted, all paths of speech are also removed.

Saṃyuttake godhikasaṃyuttaṃ.

In the Saṃyutta Nikāya, the Godhika Saṃyutta.

Imāni [Pg.176] asādhāraṇāni suttāni. Yahiṃ yahiṃ saccāni niddiṭṭhāni, tahiṃ tahiṃ saccalakkhaṇato otāretvā aparimāṇehi byañjanehi so attho pariyesitabbo. Tattha atthānuparivatti byañjanena puna byañjanānuparivatti atthena tassa ekamekassa aparimāṇāni byañjanāni imehi suttehi yathānikkhittehi cattāri ariyasaccāni niddisitabbāni. Pañcanikāye anupaviṭṭhāhi gāthāhi gāthā anuminitabbā, byākaraṇena byākaraṇaṃ. Imāni asādhāraṇāni suttāni.

These are uncommon discourses. Wherever the truths are indicated, there that meaning should be sought with countless expressions, having brought it down by way of the characteristics of the truths. Therein, the following of the meaning by the expression, and again, the following of the expression by the meaning, should be sought. By these discourses, just as they have been laid down, for each one of those truths, countless expressions and the four noble truths should be indicated. In the five Nikāyas, verse should be inferred by verses that have been included; explanation by explanation. These are uncommon discourses.

Tesaṃ imā uddānagāthā

These are their summary verses:

Yamekarattiṃ paṭhamaṃ, aṭṭha dānūpapattiyo;

Pañca pubbanimittāni, khīṇamacchaṃva pallalaṃ.

One night first, eight arisings from giving; five former signs, like a muddy pond with its fish exhausted.

Sāmaṃ tena kuto rāja, tayo devā gilānakā;

Yathāpi kumbhakārassa, yathā nadidakappanaṃ.

From a neighboring king, whence danger? Three devas are sick; just as a potter's, like a river without water.

Idha socati pecca socati, tīṇi duccaritāni ca;

Kāmesu giddhā pasutā, yāva tisso vipattiyo.

Here one grieves, hereafter one grieves; and the three kinds of misconduct; insofar as they are greedy and engrossed in sensual pleasures, to that extent there are three misfortunes.

Sataṃ āsi ayosaṅkū, pariḷāho mahattaro;

Saṅkappehi pareto so, tattha tapaniyehi ca.

A hundred-year life like an iron stake, a greater torment; overcome by wrong thoughts, and likewise by torments.

Kammārānaṃ yathā ukkā, tayo aggī pakāsitā;

Ayato malamuppannaṃ, abbhakkhānaṃ tathāgate.

As with a blacksmith's furnace, three fires are declared; just as rust arises from iron, so does slander against the Tathāgata.

Tividhaṃ devānusāsanti, supinena saṅgamo yathā;

Tisso ceva māradhītā, sallaviddhova ruppati.

The devas instruct in three ways; like a meeting in a dream; the three daughters of Māra indeed; one is afflicted as if pierced by an arrow.

Cakkhu sotañca ghānañca, pañcakkhandhā pakāsitā;

Appaṃ vata jīvitaṃ idaṃ, ayyikā me mahallikā.

Eye, and ear, and nose; the five aggregates are declared; indeed, this life is short; my grandmother is old.

Sabbe sattā marissanti, upapatti cuticayaṃ;

Kāmesu sattā pasutā, āsavehi catūhi ca.

All beings will die; there is rebirth and passing away. Beings are attached and engrossed in sensual pleasures, and by the four taints.

Yamhi na māyā vasati, dvemā cetovimuttiyo;

Eseva maggo natthañño, bojjhaṅgā ca sudesitā.

In whom deceit does not dwell; these two are the liberations of mind. This is the only path, there is no other; and the factors of enlightenment are well-taught.

Atthaṅgatassa [Pg.177] na pamāṇamatthi, godhiko parinibbuto;

Ye dhammā hetuppabhavā, saṃyojanānupassino.

For one who has gone to rest, there is no measure; Godhika has attained Parinibbāna; those phenomena that arise from a cause; of one who repeatedly contemplates the fetters.

Imā dasa tesaṃ uddānagāthā.

These are the ten summary verses for them.

10. Tatthimāni sādhāraṇāni suttāni yesu suttesu sādhāraṇāni saccāni desitāni anulomampi paṭilomampi vomissakampi. Tattha ayaṃ ādi.

10. Herein are these common discourses in which the common truths are taught, both in direct order, in reverse order, and mixed. Therein, this is the beginning.

Avijjāya nivuto loko, [ajitāti bhagavā]Vivicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ.

The world is shrouded by ignorance; it does not shine forth because of doubt and heedlessness. I call craving a smearing; suffering is its great danger.

Tattha yā avijjā ca vivicchā ca, ayaṃ samudayo. Yaṃ mahabbhayaṃ, idaṃ dukkhaṃ. Imāni dve saccāni – dukkhañca samudayo ca. ‘‘Saṃyojanaṃ saṃyojaniyā ca dhammā’’ti saṃyuttake cittasaṃyuttakesu byākaraṇaṃ. Tattha yaṃ saṃyojanaṃ, ayaṃ samudayo. Ye saṃyojaniyā dhammā, idaṃ dukkhaṃ. Imāni dve saccāni – dukkhañca samudayo ca.

Herein, that which is ignorance and doubt—this is the origin. That which is the great danger—this is suffering. These are the two truths: suffering and its origin. The explanation of “the fetter and the things that are fetters” is in the Saṃyutta Nikāya, in the Discourses Connected with the Mind. Herein, that which is the fetter—this is the origin. Those things which are fetters—this is suffering. These are the two truths: suffering and its origin.

Tattha katamaṃ dukkhañca nirodho ca?

Herein, what are suffering and cessation?

Ucchinnabhavataṇhassa, netticchinnassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.

For the bhikkhu whose craving for existence is cut off, whose guide-rope is severed, the round of births is exhausted; now there is no future existence.

Yaṃ cittaṃ, idaṃ dukkhaṃ. Yo bhavataṇhāya upacchedo, ayaṃ dukkhanirodho. Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavoti niddeso. Imāni dve saccāni – dukkhañca nirodho ca. Dvemā, bhikkhave, vimuttiyo; rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti. Yaṃ cittaṃ, idaṃ dukkhaṃ. Yā vimutti, ayaṃ nirodho. Imāni dve saccāni – dukkhañca nirodho ca.

Whatever mind there is, this is suffering. The cutting off of craving for existence—this is the cessation of suffering. The exposition is: ‘The round of births is exhausted; now there is no future existence.’ These are the two truths: suffering and cessation. Bhikkhus, there are these two liberations: liberation of mind through dispassion for lust, and liberation by wisdom through dispassion for ignorance. Whatever mind there is, this is suffering. Whatever liberation there is, this is cessation. These are the two truths: suffering and cessation.

Tattha katamaṃ dukkhañca maggo ca?

Herein, what are suffering and the path?

Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;

Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.

Knowing this body to be like a pot, establishing this mind like a city, one should fight Māra with the weapon of wisdom. One should guard what has been won and be without attachment.

Tattha [Pg.178] yañca kumbhūpamo kāyo yañca nagarūpamaṃ cittaṃ, idaṃ dukkhaṃ. Yaṃ paññāvudhena māraṃ yodhethāti ayaṃ maggo. Imāni dve saccāni. Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahitabbaṃ. Yā saṃyojanā, ayaṃ maggo. Ye te dhammā anattaniyā pahātabbā, rūpaṃ yāva viññāṇaṃ, idaṃ dukkhañca maggo ca.

Herein, the body like a pot and the mind like a city—this is suffering. That ‘one should fight Māra with the weapon of wisdom’—this is the path. These are the two truths. Bhikkhus, what is not yours should be abandoned. Whatever is the fetter, this is the path. Those phenomena that are not-self and should be abandoned—from form up to consciousness—this is suffering and the path.

Tattha katamaṃ dukkhañca samudayo ca nirodho ca?

Herein, what are suffering, its origin, and its cessation?

Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā;

Piyaṃ paṭiccappabhavanti ete, piye asante na bhavanti ete.

Whatever sorrows, lamentations, or manifold sufferings there are in the world, these arise in dependence on what is dear. When what is dear does not exist, these do not arise.

Ye sokaparidevā, yaṃ ca anekarūpaṃ dukkhaṃ, yaṃ pemato bhavati, idaṃ dukkhaṃ. Yaṃ pemaṃ, ayaṃ samudayo. Yo tattha chandarāgavinayo piyassa akiriyā, ayaṃ nirodho. Imāni tīṇi saccāni. Timbaruko paribbājako pacceti ‘‘sayaṃkataṃ paraṃkata’’nti. Yathesā vīmaṃsā, idaṃ dukkhaṃ. Yā ete dve ante anupagamma majjhimā paṭipadā avijjāpaccayā saṅkhārā yāva jātipaccayā jarāmaraṇaṃ, idampi dukkhañca samudayo ca. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti jarāmaraṇaṃ, idaṃ dukkhaṃ. Avijjā saṅkhārā taṇhā upādānaṃ, ayaṃ samudayo. Iti idaṃ sayaṃkataṃ vīmaṃseyyāti yañca paṭiccasamuppāde dukkhaṃ, idaṃ eso samudayo niddiṭṭho. Avijjānirodhā saṅkhāranirodho ca yāva ca jarāmaraṇanirodhoti ayaṃ nirodho. Imāni tīṇi saccāni dukkhañca samudayo ca nirodho ca.

Whatever sorrow, lamentation, and manifold suffering arises from affection—this is suffering. Whatever affection there is—this is the origin. The removal of desire and lust for what is dear, its non-arising—this is cessation. These are the three truths. The wanderer Timbaruka investigates: ‘Is it self-made or other-made?’ As this investigation shows, this is suffering. Not approaching either of these two extremes is the middle path: with ignorance as a condition, formations arise; up to, with birth as a condition, aging and death arise. This is both suffering and its origin. Consciousness, name-and-form, the six sense bases, contact, feeling, existence, birth, aging and death—this is suffering. Ignorance, formations, craving, and clinging—this is the origin. Thus, this should be investigated as ‘self-made.’ And whatever suffering there is in dependent origination, this is pointed out as the origin. Through the cessation of ignorance, the cessation of formations occurs, up to the cessation of aging and death—this is cessation. These are the three truths: suffering, its origin, and its cessation.

11. Tattha katamaṃ dukkhañca samudayo ca maggo ca?

11. Herein, what are suffering, its origin, and the path?

‘‘Yo dukkhamaddakkhi yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;

Kāmā hi loke saṅgāti ñatvā, tesaṃ satīmā vinayāya sikkhe’’ti.

The being who has seen suffering and its origin—how could that being incline towards sensual pleasures? Knowing that sensual pleasures are an entanglement in the world, the mindful one should train for their removal.

Yo [Pg.179] dukkhamaddakkhi, idaṃ dukkhaṃ. Yato bhavati, ayaṃ samudayo. Sandiṭṭhaṃ yato bhavati yāva tassa vinayāya sikkhā, ayaṃ maggo. Imāni tīṇi saccāni.

The phrase ‘one who has seen suffering’ refers to suffering. That from which it arises is the origin. The training for the removal of that from which the visible result arises—this is the path. These are the three truths.

Ekādasaṅguttaresu gopālakopamasuttaṃ.

The Gopālakopama Sutta in the Ekādasaṅguttara.

Tattha yāva rūpasaññuttā yañca saḷāyatanaṃ yathā vaṇaṃ paṭicchādeti yañca titthaṃ yathā ca labhati dhammūpasañhitaṃ uḷāraṃ pītipāmojjaṃ catubbidhaṃ ca attabhāvato ca vatthu, idaṃ dukkhaṃ. Yāva āsāṭikaṃ hāretā hoti, ayaṃ samudayo. Rūpasaññuttā āsāṭakaharaṇaṃ vaṇapaṭicchādanaṃ vīthiññutā gocarakusalañca, ayaṃ maggo. Avasesā dhammā atthi hetū atthi paccayā atthi nissayā sāvasesadohitā anekapūjā ca kalyāṇamittatappaccayā dhammā vīthiññutā ca hetu, imāni tīṇi saccāni.

Herein, that which is associated with form, the sixfold sense base, the covering of a wound, the ford, the fourfold sublime joy and gladness connected with the Dhamma that is obtained, and the physical basis for individuality—this is suffering. Insofar as one does not remove the flies' eggs, this is the origin. Being associated with form, removing the flies' eggs, dressing the wound, knowing the path, and being skilled in the pasture—this is the path. As for the remaining phenomena: there is a cause, there are conditions, there are supports. The beneficial result with a remainder, the result from many offerings, and knowledge of the Dhamma conditioned by noble friendship are the cause. These are the three truths.

Tattha katamaṃ dukkhañca maggo ca nirodho ca?

Herein, what are suffering, the path, and cessation?

Sati kāyagatā upaṭṭhitā, chasu phassāyatanesu saṃvuto ;

Satataṃ bhikkhu samāhito, jaññā nibbānamattano.

When mindfulness directed to the body is established, and one is restrained in the six bases for contact, the bhikkhu, ever concentrated, would know Nibbāna for himself.

Tattha yā ca kāyagatā sati yañca saḷāyatanaṃ yattha sabbañcetaṃ dukkhaṃ. Yā ca kāyagatā sati yo ca sīlasaṃvaro yo ca samādhi yattha yā sati, ayaṃ paññākkhandho. Sabbampi sīlakkhandho samādhikkhandho, ayaṃ maggo. Evaṃvihārinā ñātabbaṃ nibbānaṃ. Ayaṃ nirodho, imāni tīṇi saccāni. Sīle patiṭṭhāya dve dhammā bhāvetabbā samatho ca vipassanā ca. Tattha yaṃ cittasahajātā dhammā, idaṃ dukkhaṃ. Yo ca samatho yā ca vipassanā, ayaṃ maggo. Rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti, ayaṃ nirodho. Imāni tīṇi saccāni.

Herein, wherein there is mindfulness directed to the body and the sixfold sense base, all that is the truth of suffering. Wherein there is mindfulness directed to the body, restraint of virtue, concentration, and mindfulness, this is the aggregate of wisdom. All this is the aggregate of virtue and the aggregate of concentration; this is the path. For one dwelling thus, Nibbāna is to be known. This is the truth of cessation. These are the three truths. Established in virtue, two phenomena are to be developed: serenity and insight. Herein, phenomena that are co-nascent with the mind, this is the truth of suffering. Both serenity and insight, this is the path. Through dispassion for lust there is liberation of mind, and through dispassion for ignorance there is liberation by wisdom; this is the truth of cessation. These are the three truths.

Tattha [Pg.180] katamo samudayo ca nirodho ca?

Herein, what are the origin and the cessation?

Āsā ca pīhā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;

Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā.

Hopes, longings, and delights, streams established in the many elements; aspirations originating from the root of ignorance—all have been terminated by me, together with their root.

Aññāṇamūlappabhavāti purimakehi samudayo. Sabbā mayā byantikatā samūlikāti nirodho. Imāni dve saccāni. Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā vitthārena kātabbaṃ. Ariyassa sīlassa samādhino paññāya vimuttiyā. Tattha yo imesaṃ catunnaṃ dhammānaṃ ananubodhā appaṭivedhā, ayaṃ samudayo. Paṭivedho bhavanettiyā, ayaṃ nirodho. Ayaṃ samudayo ca nirodho ca.

By 'originating from the root of ignorance' from the preceding words, the origin is stated. By 'all have been terminated by me, together with their root', cessation is stated. These are the two truths. Because of not awakening to and not penetrating four phenomena, this should be explained in detail: noble virtue, concentration, wisdom, and liberation. Herein, whatever non-awakening to and non-penetration of these four phenomena exists, this is the origin. Penetration of the guide to existence, this is cessation. This is the origin and the cessation.

Tattha katamo samudayo ca maggo ca?

Herein, what are the origin and the path?

Yāni sotāni lokasmiṃ, [ajitāti bhagavā]Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.

(The Blessed One said:) ‘Whatever streams there are in the world, Ajita, mindfulness is their check. I speak of the restraint of the streams; by wisdom they are closed off.’

Yāni sotānīti ayaṃ samudayo. Yā ca paññā yā ca sati nivāraṇaṃ pidhānañca, ayaṃ maggo. Imāni dve saccāni. Sañcetaniyaṃ suttaṃ daḷhanemiyānākāro chahi māsehi niddiṭṭho. Tattha yaṃ kāyaṃ kāyakammaṃ savaṅkaṃ sadosaṃ sakasāvaṃ yā savaṅkatā sadosatā sakasāvatā, ayaṃ samudayo. Evaṃ vacīkammaṃ manokammaṃ avaṅkaṃ adosaṃ akasāvaṃ, yā avaṅkatā adosatā akasāvatā, ayaṃ maggo. Evaṃ vacīkammaṃ manokammaṃ. Imāni dve saccāni samudayo ca maggo ca.

‘Whatever streams’—this is the origin. Both the wisdom and the mindfulness that are a check and a cover—this is the path. These are the two truths. The Sañcetaniya Sutta. The manner of King Daḷhanemi's journey to the deva realm was pointed out over six months. Herein, whatever bodily action is crooked, has fault, and has the stain of defilements; and that state of being crooked, state of having fault, and state of having the stain of defilements—this is the origin. Similarly, verbal action and mental action are not crooked, without fault, and without the stain of defilements; and that state of not being crooked, of being without fault, and of being without the stain of defilements—this is the path. Similarly for verbal action and mental action. These are the two truths: the origin and the path.

Tattha katamo samudayo ca nirodho ca maggo ca?

Herein, what are the origin, the cessation, and the path?

‘‘Nissitassa calitaṃ, anissitassa calitaṃ natthi, calite asati passaddhi, passaddhiyā sati nati na hoti, natiyā asati āgatigati na hoti, āgatigatiyā asati cutūpapāto na hoti, cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’ti.

For one who is dependent, there is wavering. For one who is not dependent, there is no wavering. When there is no wavering, there is tranquility. When there is tranquility, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no death and rebirth. When there is no death and rebirth, there is neither here nor beyond nor in between. This itself is the end of suffering.

Tattha [Pg.181] dve nissayā, ayaṃ samudayo. Yo ca anissayo, yā ca anati, ayaṃ maggo. Yā āgatigati na hoti cutūpapāto ca yo esevanto dukkhassāti, ayaṃ nirodho. Imāni tīṇi saccāni. Anupaṭṭhitakāyagatā sati…pe… yaṃ vimuttiñāṇadassanaṃ, ayaṃ samudayo. Ekārasaupanissayā vimuttiyo yāva upanissayaupasampadā upaṭṭhitakāyagatāsatissa viharati. Sīlasaṃvaro sosāniyo hoti, yañca vimuttiñāṇadassanaṃ, ayaṃ maggo. Yā ca vimutti, ayaṃ nirodho. Imāni tīṇi saccāni. Samudayo ca nirodho ca maggo ca.

Herein, there are two dependencies; this is the origin. Non-dependence and non-inclination; this is the path. That there is no coming and going, and no death and rebirth, which is the end of suffering; this is cessation. These are the three truths. Unestablished mindfulness directed to the body... up to the knowledge and vision of liberation; this is the origin. For one dwelling with established mindfulness directed to the body, there are liberations with eleven supports, up to the attainment of the support. Restraint in virtue is that support. And the knowledge and vision of liberation; this is the path. And liberation itself; this is cessation. These are the three truths: the origin, the cessation, and the path.

12. Tattha katamo nirodho ca maggo ca?

12. Herein, what are the cessation and the path?

Sayaṃ katena saccena, tena attanā abhinibbānagato vitiṇṇakaṅkho;

Vibhavañca ñatvā lokasmiṃ, tāva khīṇapunabbhavo sa bhikkhu.

By that truth realized by oneself, he has gone toward Nibbāna, having crossed over doubt. Having understood non-becoming in the world, that bhikkhu is one for whom renewed existence is exhausted.

Yaṃ saccena, ayaṃ maggo. Yaṃ khīṇapunabbhavo, ayaṃ nirodho. Imāni dve saccāni. Pañca vimuttāyatanāni satthā vā dhammaṃ desesi aññataro vā viññū sabrahmacārīti vitthārena kātabbā. Tassa atthappaṭisaṃvedissa pāmojjaṃ jāyati, pamuditassa pīti jāyati, yāva nibbindanto virajjati, ayaṃ maggo. Yā vimutti, ayaṃ nirodho. Evaṃ pañca vimuttāyatanāni vitthārena. Imāni dve saccāni nirodho ca maggo ca.

That which is ‘by the truth’; this is the path. That which is ‘one for whom renewed existence is exhausted’; this is cessation. These are the two truths. The five occasions for liberation are to be elaborated in detail: ‘The Teacher teaches the Dhamma, or some other wise spiritual companion...’ For one who experiences the meaning, gladness arises. For one who is glad, rapture arises... up to: becoming disenchanted, he becomes dispassionate—this is the path. That which is liberation; this is cessation. Thus the five occasions for liberation are elaborated in detail. These are the two truths: the cessation and the path.

Imāni sādhāraṇāni suttāni. Imehi sādhāraṇehi suttehi yathānikkhittehi paṭivedhato ca lakkhaṇato ca otāretvā aññāni suttāni niddisitabbāni aparihāyantena. Gāthāhi gāthā anuminitabbā, byākaraṇehi byākaraṇaṃ. Ime ca sādhāraṇā dasa parivaḍḍhakā eko ca catukko niddeso sādhāraṇo. Ayañca pakiṇṇakaniddeso. Ekaṃ pañca cha ca savekadeso sabbaṃ. Ime dve parivajjanā purimakā ca dasa. Ime dvādasa parivaḍḍhakā saccāni. Ettāvatā sabbaṃ suttaṃ natthi, taṃ byākaraṇaṃ vā gāthā viya. Imehi dvādasahi parivaḍḍhakehi na otarituṃ appamattena pariyesitvā niddisitabbā.

These suttas are general. By means of these general suttas, as they are laid down, other suttas should be indicated without omission, applying them by way of penetration and by way of characteristic. Verses should be inferred by means of verses, and an explanation by means of explanations. These ten general suttas are enlargements, and the one tetrad exposition is general. And this is the miscellaneous exposition. Thus, with a partial exposition, all of that miscellaneous exposition is the fifth and sixth. Excluding these two, and the former ten, these twelve are enlargements of the truths. To this extent, there is no entire sutta. That, like an explanation or a verse, should not be indicated by applying these twelve enlargements after searching with little effort.

Tatthāyaṃ saṅkhepo. Sabbaṃ dukkhaṃ sattahi padehi samosaraṇaṃ gacchati. Katarehi sattahi? Appiyasampayogo ca piyavippayogo ca, imehi dvīhi [Pg.182] padehi sabbaṃ dukkhaṃ niddisitabbaṃ. Tassa dve nissayā – kāyo ca cittañca. Tena vuccati ‘‘kāyikaṃ dukkhaṃ cetasikañce’’ti, natthi taṃ dukkhaṃ na kāyikaṃ vā na cetasikaṃ, sabbaṃ dukkhaṃ dvīhi dukkhehi niddisitabbaṃ kāyikena ca cetasikena ca. Tīhi dukkhatāhi saṅgahitaṃ dukkhadukkhatāya saṅkhāradukkhatāya vipariṇāmadukkhatāya. Iti taṃ sabbaṃ dukkhaṃ tīhi dukkhatāhi saṅgahitaṃ. Iti idañca dukkhaṃ tividhaṃ. Duvidhaṃ dukkhaṃ kāyikañca cetasikañca. Duvidhaṃ appiyasampayogo ca piyavippayogo ca. Idaṃ sattavidhaṃ dukkhaṃ.

Herein, this is the summary. All suffering converges into seven terms. By which seven? Association with the unloved and separation from the loved—by these two terms all suffering is to be indicated. It has two bases: the body and the mind. Hence it is said, ‘bodily suffering and mental suffering.’ There is no suffering that is not either bodily or mental; all suffering is to be indicated by two kinds of suffering: bodily and mental. It is comprised by the three kinds of suffering: suffering as pain, suffering due to formations, and suffering due to change. Thus all that suffering is comprised by the three kinds of suffering. Thus this suffering is threefold. Suffering is twofold: bodily and mental; and twofold: association with the unloved and separation from the loved. This is the sevenfold suffering.

Tattha tividho samudayo acatuttho apañcamo. Katamo tividho? Taṇhā ca diṭṭhi ca kammaṃ. Tattha taṇhā ca bhavasamudayo kammaṃ. Tathā nibbattassa hīnapaṇītatā, ayaṃ samudayo. Iti yāpi bhavagatīsu hīnatā ca paṇītatā ca, yāpi tīhi dukkhatāhi saṅgahitā, yopi dvīhi mūlehi samudānīto avijjāya nivutassa bhavataṇhāsaṃyuttassa saviññāṇako kāyo, sopi tīhi dukkhatāhi saṅgahito.

Herein, the origin is threefold, not a fourth, not a fifth. Which three? Craving, view, and kamma. Herein, craving and kamma are the origin of existence. Likewise, the inferiority and superiority of one who is reborn—this is the origin. Thus, whatever inferiority and superiority there is in the destinations of existence, whatever is comprised by the three kinds of suffering, and whatever body with consciousness there is, brought forth by the two roots for one who is enveloped by ignorance and yoked to craving for existence—that too is comprised by the three kinds of suffering.

Tathā vipallāsato diṭṭhibhavagantabbā. Sā sattavidhā niddisitabbā. Eko vipallāso tīṇi niddisīyati, cattāri vipallāsavatthūni. Tattha katamo eko vipallāso? Yo viparītaggāho paṭikkhepena, otaraṇaṃ yathā ‘‘anicce nicca’’miti viparītaṃ gaṇhāti. Evaṃ cattāro vipallāsā. Ayameko vipallāsīyati saññā cittaṃ diṭṭhi. Katamāni cattāri vipallāsavatthūni? Kāyo vedanā cittaṃ dhammā. Evaṃ vipallāsagatassa akusalañca pavaḍḍheti. Tattha saññāvipallāso dosaṃ akusalamūlaṃ pavaḍḍheti. Cittavipallāso lobhaṃ akusalamūlaṃ pavaḍḍheti. Diṭṭhivipallāso mohaṃ akusalamūlaṃ pavaḍḍheti. Tattha dosassa akusalamūlassa tīṇi micchattāni phalaṃ – micchāvācā micchākammanto micchāājīvo; lobhassa akusalamūlassa tīṇi micchattāni phalaṃ – micchāsaṅkappo micchāvāyāmo micchāsamādhi; mohassa akusalamūlassa dve micchattāni phalaṃ – micchādiṭṭhi ca micchāsati ca. Evaṃ akusalaṃ sahetu sappaccayaṃ vipallāsā ca paccayo, akusalamūlāni sahetū eteyeva paṭipakkhena anūnā anadhikā dvīhi paccayehi niddisitabbā. Nirodhe ca magge ca vipallāsamupādāya parato paṭipakkhena catasso.

Likewise, from distortion, wrong view should be understood. It should be indicated as sevenfold. One distortion is indicated as threefold, with four objects of distortion. Herein, what is the one distortion? Whatever inverted grasp there is, it is indicated by way of rejection; as when one grasps the inverted, applying 'permanent' to the impermanent. Thus, there are four distortions. This one distortion occurs through perception, mind, and view. What are the four objects of distortion? Body, feeling, mind, and phenomena. Thus, for one who has gone to distortion, the unwholesome increases. Herein, the distortion of perception increases hatred, an unwholesome root. The distortion of mind increases greed, an unwholesome root. The distortion of view increases delusion, an unwholesome root. Herein, for the unwholesome root of hatred, three wrongnesses are the fruit: wrong speech, wrong action, and wrong livelihood. For the unwholesome root of greed, three wrongnesses are the fruit: wrong thought, wrong effort, and wrong concentration. For the unwholesome root of delusion, two wrongnesses are the fruit: wrong view and wrong mindfulness. Thus the unwholesome is with cause and with condition; the distortions are a condition, and the unwholesome roots have their causes. These very things, neither deficiently nor excessively, should be indicated by way of their opposites with two conditions. In the case of cessation and the path, based on distortion, it is to be indicated later by way of opposition.

Tatthimā uddānagāthā

Therein, these are the summary verses:

Avijjāya [Pg.183] nivuto loko, cittaṃ saṃyojanampi;

Sā pacchinnabhavataṇhā, dvemā ceva vimuttiyo.

The world is shrouded by ignorance; the mind also has its fetter. She has severed the craving for becoming; these indeed are the two liberations.

Kumbhūpamaṃ kāyamimaṃ, yaṃ na tumhākaṃ taṃ pajaha ;

Ye keci sokaparidevā, timbaruko ca sayaṃkataṃ.

This body is like a pot; abandon that which is not yours. Whatever sorrow and lamentation, the self-made, and intense suffering.

Dukkhaṃ diṭṭhi ca uppannaṃ, yañca gopālakopamaṃ;

Sati kāyagatā māhu, samatho ca vipassanā.

Suffering and view that has arisen, and the simile of the cowherd; mindfulness directed to the body, they say, is serenity and insight.

Āsā pihā ca abhinandanā ca, catunnamananubodhanā;

Yāni sotāni lokasmiṃ, daḷhaṃ nemiyānākāro.

Hope, yearning, and delight; not awakening to the four; whatever streams are in the world; the firm rim, the maker of the vehicle.

Yaṃ nissitassa calitaṃ, anupaṭṭhitakāyagatāsati;

Sayaṃ katena saccena, vimuttāyatanehi ca.

Whatever agitation there is for one who is dependent; one with unestablished mindfulness directed to the body; by the self-made truth, and by the spheres of liberation.

Peṭakopadese mahākaccāyanena bhāsite paṭhamabhūmi ariyasaccappakāsanā nātaṃ jīvatā bhagavatā mādisena samuddanena tathāgatenāti.

In the Peṭakopadesa spoken by Mahākaccāyana, the first section is named the Exposition of the Noble Truths. It was well-proclaimed by the Blessed One, the Tathāgata, who has relinquished life, and is now spoken by one like me.

2. Sāsanapaṭṭhānadutiyabhūmi

2. The Second Section: The Foundation of the Teaching.

13. Tattha katamaṃ sāsanappaṭṭhānaṃ? Saṃkilesabhāgiyaṃ suttaṃ, vāsanā bhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca, vāsanābhāgiyañca nibbedhabhāgiyañca. Āṇatti, phalaṃ, upāyo, āṇatti ca phalañca, phalañca upāyo ca, āṇatti ca phalañca upāyo ca. Assādo, ādīnavo, nissaraṇaṃ, assādo ca ādīnavo ca, assādo ca nissaraṇañca, ādīnavo ca nissaraṇañca, assādo ca ādīnavo ca nissaraṇañca. Lokikaṃ, lokuttaraṃ, lokikañca lokuttarañca. Kammaṃ, vipāko, kammañca vipāko ca. Niddiṭṭhaṃ, aniddiṭṭhaṃ, niddiṭṭhañca aniddiṭṭhañca. Ñāṇaṃ, ñeyyaṃ, ñāṇañca ñeyyañca. Dassanaṃ, bhāvanā, dassanañca bhāvanā ca. Vipākakammaṃ, na vipākakammaṃ, nevavipākanavipākakammaṃ[Pg.184]. Sakavacanaṃ, paravacanaṃ, sakavacanañca paravacanañca. Sattādhiṭṭhānaṃ, dhammādhiṭṭhānaṃ, sattādhiṭṭhānañca dhammādhiṭṭhānañca. Thavo, sakavacanādhiṭṭhānaṃ, paravacanādhiṭṭhānaṃ, sakavacanādhiṭṭhānañca paravacanādhiṭṭhānañca. Kiriyaṃ, phalaṃ, kiriyañca phalañca. Anuññātaṃ, paṭikkhittaṃ, anuññātañca paṭikkhittañca. Imāni cha paṭikkhittāni.

13. Herein, what is the foundation of the teaching? A discourse partaking of defilement, a discourse partaking of the accumulation of merit, a discourse partaking of penetration, a discourse partaking of the adept; a discourse partaking of defilement and the accumulation of merit; a discourse partaking of defilement and penetration; a discourse partaking of defilement, penetration, and the adept; a discourse partaking of the accumulation of merit and penetration. Instruction, fruit, means; instruction and fruit; fruit and means; instruction, fruit, and means. Gratification, danger, escape; gratification and danger; gratification and escape; danger and escape; gratification, danger, and escape. Mundane, supramundane; mundane and supramundane. Kamma, result; kamma and result. Specified, unspecified; specified and unspecified. Knowledge, the knowable; knowledge and the knowable. Seeing, development; seeing and development. Action that is a result, action that is not a result, action that is neither a result nor not a result. One's own utterance, another's utterance; one's own and another's utterance. A being as foundation, the Dhamma as foundation; a being and the Dhamma as foundation. Praise, one's own utterance as foundation, another's utterance as foundation; one's own and another's utterance as foundation. Functional action, fruit; functional action and fruit. Permitted, forbidden; permitted and forbidden. These six are forbidden.

14. Tattha katamaṃ saṃkilesabhāgiyaṃ suttaṃ?

14. Herein, what is a discourse that partakes of defilement?

Kāmandhā jālasañchannā, taṇhāchadanachāditā;

Pamattabandhunā baddhā, macchāva kumināmukhe;

Jarāmaraṇamanventi, vaccho khīrapakova mātaraṃ.

Blinded by sensual desire, covered by the net of craving, shrouded by the veil of craving, bound by the Kinsman of the Heedless, Māra, they are like fish at the mouth of a fish-trap; they follow aging and death, just as a suckling calf follows its mother.

Pañcime, bhikkhave, nīvaraṇā.

Bhikkhus, there are these five hindrances.

Tattha katamaṃ vāsanābhāgiyaṃ suttaṃ?

Herein, which is the discourse that partakes of latent dispositions?

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce pasannena, bhāsati vā karoti vā;

Tato naṃ sukhamanveti, chāyāva anapāyinī.

Mind precedes all mental states, mind is their chief, they are mind-made. If with a pure mind one speaks or acts, happiness follows one like a shadow that never departs.

Saṃyuttake suttaṃ.

A discourse in the Saṃyutta.

Mahānāmassa sakkassa idaṃ bhagavā sakyānaṃ kapilavatthumhi nagare nayavitthārena saddhāsīlaparibhāvitaṃ suttaṃ bhāvaññena paribhāvitaṃ taṃ nāma pacchime kāle.

The Blessed One taught this discourse, which develops faith and virtue, in detail to Mahānāma the Sakyan in Kapilavatthu, the city of the Sakyans. It was developed by marking its portions. That development, it is said, is for a future time.

Tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ?

Herein, which is the discourse that partakes of penetration?

Uddhaṃ adho sabbadhi vippamutto, ayaṃ ahasmīti anānupassī;

Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāya.

Freed above, below, and in every way, not viewing anything as ‘this I am’; thus liberated, for the sake of no renewed existence, he has crossed over the flood not crossed before.

Sīlāni nu kho bhavanti kimatthiyāni ānando pucchati satthāraṃ.

Ānanda asks the Teacher: 'For what purpose, indeed, are virtues?'

Tattha [Pg.185] katamaṃ asekkhabhāgiyaṃ suttaṃ?

Herein, which is the discourse that partakes of the adept’s state?

‘‘Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;

Virattaṃ rajanīyesu, kopaneyye na kuppati;

Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī’’ti.

Whose mind is like a rock, firm and unshaken, dispassionate toward the alluring, unprovoked by the provoking—for one whose mind is thus developed, from where can suffering come?

Sāriputto nāma bhagavā theraññataro so maṃ āsajja appaṭinissajja cārikaṃ pakkamati, sāriputtassa byākaraṇaṃ kātabbaṃ. Yassa nūna bhagavā kāyagatā sati abhāvitā assa abahulīkatā vitthārena kātabbaṃ.

The Blessed One said: 'There is a certain elder named Sāriputta. Having approached me and not relinquishing the matter, that elder sets out on his wandering. An explanation concerning Sāriputta should be given. Indeed, for anyone by whom mindfulness directed to the body has not been developed and made much of, it should be set forth in detail.'

15. Tattha katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca?

15. Herein, which is the discourse that partakes of both defilement and latent dispositions?

Channamativassati, vivaṭaṃ nātivassati;

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.

It rains on what is covered; it does not rain on what is open. Therefore, one should uncover what is covered; thus, it will not rain on it.

Channamativassatīti saṃkileso. Vivaṭaṃ nātivassatīti vāsanā. Tamo tamaparāyanoti vitthārena. Tattha yo ca tamo yo ca tamaparāyano, ayaṃ saṃkileso. Yo ca joti yo ca jotiparāyano, ayaṃ vāsanā.

‘It rains on what is covered’ refers to the partaking of defilement. ‘It does not rain on what is open’ refers to the partaking of latent dispositions. The passage beginning ‘Darkness, bound for darkness,’ should be understood in detail. Herein, both ‘one who is darkness’ and ‘one who is bound for darkness’ refer to defilement. Both ‘one who is light’ and ‘one who is bound for light’ refer to latent dispositions.

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ?

Herein, which is the discourse that partakes of both defilement and penetration?

Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca ;

Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.

The wise do not call that a strong bond which is made of iron, wood, or babbaja grass; but that passionate attachment to jeweled earrings, and that yearning for sons and wives—

Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadā puttesu dāresu ca yā apekkhā, ayaṃ saṃkileso. Etampi chetvā paribbajanti dhīrā anapekkhino sabbakāme pahāyāti, ayaṃ nibbedho. Yaṃ cetayitaṃ pakappitaṃ yā ca nāmarūpassa avakkanti hoti. Imehi catūhi padehi saṃkileso. Pacchimakehi catūhi nibbedho.

The yearning for sons and wives refers to defilement. The passage, ‘Having severed this too, the wise wander forth, without longing, having abandoned all sensual pleasures,’ refers to penetration. Also: whatever is intended and conceived, and the descent of name-and-form that occurs—by these four terms, defilement is shown. By the latter four terms, penetration is shown.

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ?

Herein, which is the discourse that partakes of defilement, penetration, and the adept’s state?

Ayaṃ [Pg.186] loko santāpajāto, phassapareto rogaṃ vadati attato;

Yena yena hi maññanti, tato taṃ hoti aññathā.

This world is born of torment, oppressed by contact; it speaks of affliction as its own. For in whatever way they conceive things, it becomes otherwise than that.

Aññathābhāvī bhavasatto loko, bhavapareto bhavamevābhinandati;

Yadabhinandati taṃ bhayaṃ, yassa bhāyati taṃ dukkhaṃ;

Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati.

This world, subject to change and attached to existence, overcome by existence, delights only in existence. What it delights in, that is fear; what it fears, that is suffering. Indeed, this holy life is lived for the sake of abandoning existence.

Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbete ‘‘avippamuttā bhavasmā’’ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbete ‘‘anissaṭā bhavasmā’’ti vadāmi. Upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo, lokamimaṃ passa, puthū avijjāya paretā bhūtā bhūtaratā bhavā aparimuttā. Ye hi keci bhavā sabbadhi sabbatthatāya sabbete bhavā aniccā dukkhā vipariṇāmadhammāti.

Whatever ascetics or brahmins have proclaimed release from existence by means of existence, all of them, I say, are not released from existence. And whatever ascetics or brahmins have proclaimed an escape from existence by means of non-existence, all of them, I say, have not escaped from existence. For this suffering arises in dependence on a substrate; with the utter destruction of all clinging, there is no arising of suffering. Behold this world: a populace overcome by ignorance, beings delighting in beings, are not freed from existence. Whatever kinds of existence there are, in all places and in every way, all those states of existence are impermanent, suffering, and subject to change.

‘‘Evametaṃ yathābhūtaṃ, sammappaññāya passato;

Bhavataṇhā pahīyati, vibhavaṃ nābhinandati;

Sabbaso taṇhānaṃ khayā, asesavirāganirodho nibbānaṃ.

For one who sees this thus as it really is with right wisdom, craving for existence is abandoned, and one does not delight in non-existence. Through the utter destruction of all cravings, the remainderless fading away and cessation is Nibbāna.

‘‘Tassa nibbutassa bhikkhuno, anupādā punabbhavo na hoti;

Abhibhūto māro vijitasaṅgāmo, upeccagā sabbabhavāni tādī’’ti.

For that bhikkhu who is extinguished, without clinging there is no renewed existence. Māra is conquered, the battle is won; that Such-a-One has passed beyond all states of existence.

Ayaṃ loko santāpajāto yāva dukkhanti yaṃ taṇhā saṃkileso.

The passage from ‘This world is born of torment’ up to ‘that is suffering’ refers to craving, which is defilement.

Yaṃ punaggahaṇaṃ ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vimokkhamāhaṃsu, sabbete ‘‘avimuttā bhavasmā’’ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu ‘‘anissaṭā bhavasmā’’ti vadāmi. Ayaṃ diṭṭhisaṃkileso, taṃ diṭṭhisaṃkileso [Pg.187] ca taṇhāsaṃkileso ca, ubhayametaṃ saṃkileso. Yaṃ punaggahaṇaṃ bhavavippahānāya brahmacariyaṃ vussati, yāva sabbaso upādānakkhayā sambhavā, idaṃ nibbedhabhāgiyaṃ. Tassa nibbutassa bhikkhuno yāva upaccagā sabbabhavāni tādīti idaṃ asekkhabhāgiyaṃ. Cattāro puggalā anusotagāmī saṃkileso ṭhitatto ca paṭisotagāmī ca nibbedho. Thale tiṭṭhatīti asekkhabhūmi.

Again, the passage: ‘Whatever ascetics or brahmins have proclaimed liberation from existence by means of existence… I say, have not escaped from existence’—this is the defilement of views. That defilement of views and the defilement of craving are, both of them, defilement. Again, the passage from ‘the holy life is lived for the sake of abandoning existence’ up to ‘with the utter destruction of all clinging, there is no arising’: this partakes of penetration. The passage from ‘For that bhikkhu who is extinguished’ up to ‘that Such-a-One has passed beyond all states of existence’: this partakes of the adept’s state. Regarding the four persons: the one who goes downstream refers to defilement. The one who stands firm and the one who goes upstream refer to penetration. ‘He stands on high ground’ refers to the adept’s stage.

16. Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ?

16. Herein, which is the discourse that partakes of both latent dispositions and penetration?

‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;

Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti.

For one who gives, merit increases; through restraint, enmity is not amassed. The skillful one abandons evil; and through the destruction of lust, hatred, and delusion, one is extinguished.

‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatī’’ti vāsanā. ‘‘Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti nibbedho.

The passage, ‘For one who gives, merit increases; through restraint, enmity is not amassed,’ partakes of latent dispositions. The passage, ‘The skillful one abandons evil; through the destruction of lust, hatred, and delusion, one is extinguished,’ partakes of penetration.

Sotānugatesu dhammesu vacasā paricitesu manasānupekkhitesu diṭṭhiyā suppaṭividdhesu pañcānisaṃsā pāṭikaṅkhā. Idhekaccassa bahussutā dhammā honti dhātā apamuṭṭhā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, so yuñjanto ghaṭento vāyamanto diṭṭheva dhamme visesaṃ pappoti. No ce diṭṭheva dhamme visesaṃ pappoti, gilāno pappoti. No ce gilāno pappoti, maraṇakālasamaye pappoti. No ce maraṇakālasamaye pappoti, devabhūto pāpuṇāti. No ce devabhūto pāpuṇāti, tena dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti.

In teachings heard and followed, familiarized by speech, repeatedly contemplated by mind, and well-penetrated by view, five benefits are to be expected. Here, for a certain person, the well-learned teachings are retained, not forgotten, familiarized by speech, repeatedly contemplated by mind, and well-penetrated by view. Striving, making effort, and endeavoring, one attains distinction in this very life. If one does not attain distinction in this very life, one attains it when sick. If not when sick, then at the time of death. If not at the time of death, then having become a deva, one attains it. If, having become a deva, one does not attain it, then through that passion for the Dhamma, through that delight in the Dhamma, one attains individual enlightenment.

Tatthāyaṃ diṭṭheva dhamme pāpuṇāti, ayaṃ nibbedho. Yaṃ samparāye paccekabodhiṃ pāpuṇāti, ayaṃ vāsanā. Imāni soḷasa suttāni sabbasāsanaṃ atiggaṇhanto tiṭṭhanti. Imehi soḷasahi suttehi navavidho suttanto vibhatto bhavati. So ca paññavato no duppaññassa, yuttassa no ayuttassa, akammassa vihārissa pakatiyā loke saṃkileso [Pg.188] carati. So saṃkileso tividho – taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkileso. Tato saṃkilesato uṭṭhahanto saṃkileso dhammesu patiṭṭhahati, lokiyesu patiṭṭhahatīti. Tatthākusalo diṭṭhato sace taṃ sīlañca diṭṭhiñca parāmasati, tassa so taṇhāsaṃkileso hoti. Sace panassa evaṃ hoti ‘‘imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissaṃ devaññataro vā’’ti yassa hoti micchādiṭṭhi, etassa micchādiṭṭhisaṃkileso bhavati. Sace pana sīle patiṭṭhito aparāmaṭṭhassa hi sīlavataṃ hoti, tassa taṃ sīlavato yoniso gahitaṃ avippaṭisāraṃ janeti yāva vimuttiñāṇadassanaṃ, tañca tassa diṭṭheva dhamme kālaṅkatassa vā tamhiyeva vā pana aparāpariyāyena vā, aññesu khandhesu evaṃ sutaṃ ‘‘sucaritaṃ vāsanāya saṃvattatī’’ti vāsanābhāgiyaṃ suttaṃ vuccati. Tattha sīlesu ṭhitassa vinīvaraṇaṃ cittaṃ, taṃ tato sakkāyadiṭṭhippahānāya bhagavā dhammaṃ deseti. So accantaniṭṭhaṃ nibbānaṃ pāpuṇāti; yadi vā sāsanantare, accantaṃ nibbānaṃ pāpuṇāti, yadi vā ekāsane cha abhiññe. Tattha dve puggalā ariyadhamme pāpuṇanti saddhānusārī ca dhammānusārī ca. Tattha dhammānusārī ugghaṭitaññū, saddhānusārī neyyo. Tattha ugghaṭitaññū duvidho – koci tikkhindriyo koci mudindriyo. Tattha neyyopi duvidho – koci tikkhindriyo koci mudindriyo. Tattha yo ca ugghaṭitaññū mudindriyo, yo ca neyyo tikkhindriyo, ime puggalā asamindriyā honti. Tattha ime puggalā samindriyā parihāyanti ca ugghaṭitaññuto, vipañcitaññū neyyato, ime majjhimā bhūmigatā vipañcitaññū hoti. Ime tayo puggalā.

Therein, that which states, 'one attains in this very life,' is the sutta pertaining to penetration. That which states, 'one attains individual enlightenment in a future life,' is the sutta pertaining to latent tendencies. These sixteen suttas stand, encompassing the entire teaching. By these sixteen suttas, the ninefold discourse is analyzed. And this is for one with wisdom, not for one without wisdom; for one who is engaged, not for one who is not engaged. For one who dwells without practice, defilement naturally arises in the world and proceeds. That defilement is threefold: the defilement of craving, the defilement of wrong view, and the defilement of misconduct. Arising from that defilement, defilement is established in unwholesome states; it is established in worldly things. Therein, if an unskillful one wrongly grasps that virtue and that view, for him there is the defilement of craving. But if it occurs to him thus: 'By this virtue, or this observance, or this holy life, I will become a deva or another kind of divine being,' for one who has such wrong view, for him there is the defilement of wrong view. But if, being established in virtue, one does not wrongly grasp it, for such a virtuous person, that virtue, being rightly undertaken, generates freedom from remorse up to the knowledge and vision of liberation. And for him, this occurs either in this very life, or for one who has died, in that very existence, or through a subsequent karma, in other aggregates. Thus it is said: 'Good conduct comes to fruition through latent tendencies.' This is called the sutta pertaining to latent tendencies. Therein, for one established in virtues, the mind is free from hindrances. Therefore, the Blessed One teaches the Dhamma for the abandoning of identity view. He attains the final state of Nibbāna. But if within the Dispensation he does not attain the final Nibbāna, or if in one sitting he does not attain the six direct knowledges, then two kinds of persons attain the noble Dhamma: the faith-follower and the Dhamma-follower. Therein, the Dhamma-follower is one of quick understanding; the faith-follower is one who is to be led. Therein, the one of quick understanding is of two kinds: one with sharp faculties and one with dull faculties. Therein, the one who is to be led is also of two kinds: one with sharp faculties and one with dull faculties. Therein, the one of quick understanding with dull faculties and the one who is to be led with sharp faculties—these persons are inferior to the one of quick understanding. The one of developed understanding is inferior to the one who is to be led. These, having reached a middle ground, become the one of developed understanding. These are the three persons.

17. Tattha catutthā pana pañcamā ugghaṭitaññū vipañcitaññū neyyo ca, tattha ugghaṭitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, ekabījī hoti paṭhamo sotāpanno. Tattha vipañcitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, kolaṃkolo ca hoti dutiyo sotāpanno. Tattha neyyo puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, sattakkhattuparamo ca hoti[Pg.189], ayaṃ tatiyo sotāpanno. Ime tayo puggalā indriyavemattatāya sotāpattiphale ṭhitā.

17. Therein, the fourth and fifth persons are the one of quick understanding, the one of developed understanding, and the one who is to be led. Therein, the person of quick understanding, having obtained the faculties and being established on the plane of vision, attains the fruit of stream-entry; this first stream-enterer is a 'one-seeder'. Therein, the person of developed understanding, having obtained the faculties and being established on the plane of vision, attains the fruit of stream-entry; this second stream-enterer is a 'family-to-family' one. Therein, the person who is to be led, having obtained the faculties and being established on the plane of vision, attains the fruit of stream-entry; this third stream-enterer is one with 'seven times at most'. These three persons are established in the fruit of stream-entry due to the diversity of their faculties.

Ugghaṭitaññū ekabījī hoti, vipañcitaññū kolaṃkolo hoti, neyyo sattakkhattuparamo hoti. Idaṃ nibbedhabhāgiyaṃ suttaṃ. Sace pana taduttari vāyamati, accantaniṭṭhaṃ nibbānaṃ pāpuṇāti. Tattha ugghaṭitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇitvā antarāparinibbāyī ca upahaccaparinibbāyī ca. Tattha vipañcitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇanti asaṅkhāraparinibbāyī ca sasaṅkhāraparinibbāyī ca. Tattha neyyo anāgāmiphalaṃ pāpuṇanto uddhaṃsoto akaniṭṭhagāmī hoti, ugghaṭitaññū ca vipañcitaññū ca, indriyanānattena ugghaṭitaññū puggalo tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo uddhaṃsoto akaniṭṭhagāmī hoti. Ugghaṭitaññū ca vipañcitaññū ca indriyanānattena ugghaṭitaññū puggalo tikkhindriyo sasaṅkhāraparinibbāyī hoti, tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo upahaccaparinibbāyī hoti. Vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti, vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo upahaccaparinibbāyī hoti, vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti. Vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo uddhaṃsoto akaniṭṭhagāmī hoti. Iti pañca anāgāmino, chaṭṭho sakadāgāmī, tayo ca sotāpannāti ime nava sekkhā.

The one of quick understanding is a one-seeder; the one of developed understanding is a 'family-to-family' one; the one who is to be led is a 'seven-times-at-most' one. This is the discourse pertaining to penetration. But if one strives further than that, one attains the final Nibbāna. Therein, by difference in faculties: the person of quick understanding with sharp faculties becomes one who attains Parinibbāna in the interval; the person of quick understanding with dull faculties becomes one who attains Parinibbāna upon landing. The person of developed understanding with sharp faculties becomes one who attains Parinibbāna without exertion; the person of developed understanding with dull faculties becomes one who attains Parinibbāna with exertion. The person who is to be led becomes one who goes upstream to the Akaniṭṭha realm. Thus, there are five non-returners, a sixth who is the once-returner, and three who are stream-enterers; these are the nine trainees.

Tattha ugghaṭitaññū puggalo tikkhindriyo arahattaṃ pāpuṇanto dve puggalā honti ubhatobhāgavimutto paññāvimutto ca. Tattha ugghaṭitaññū puggalo mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, ṭhitakappī ca paṭivedhanabhāvo puggalo ca tikkhindriyo so arahattaṃ pāpuṇanto dve puggalā honti cetanābhabbo ca rakkhaṇābhabbo ca. Tattha vipañcitaññū mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, sace ceteti na parinibbāyī, no ce ceteti parinibbāyīti. Sace anurakkhati na parinibbāyī, no ce anurakkhati parinibbāyīti. Tattha neyyo puggalo bhāvanānuyogamanuyutto parihānadhammo [Pg.190] hoti kammaniyato vā samasīsi vā, ime nava arahanto idaṃ catubbidhaṃ suttaṃ saṃkilesabhāgiyaṃ asekkhabhāgiyaṃ. Imesu puggalesu tathāgatassa dasavidhaṃ balaṃ pavattati.

Among them, the person of quick understanding with sharp faculties, upon attaining Arahantship, becomes two types of individuals: one liberated in both ways and one liberated by wisdom. Among them, the person of quick understanding with dull faculties, upon attaining Arahantship, becomes two types of individuals: one who is established for an aeon and one who is capable of penetration. The person of developed understanding with sharp faculties, upon attaining Arahantship, becomes two types of individuals: one who is capable through resolution and one who is capable through guarding. Among them, the person of developed understanding with dull faculties, upon attaining Arahantship, becomes two pairs of individuals: one who does not attain Parinibbāna if one resolves, but does if one does not; and one who does not attain Parinibbāna if one guards, but does if one does not. Among them, the person who is to be led, devoted to the practice of development, is of a nature to decline, or is determined by kamma, or is one of equal heading. These are the nine Arahants. This fourfold discourse pertains to defilement and pertains to the adept. Among these individuals, the Tathāgata's tenfold power operates.

18. Katamaṃ dasavidhaṃ? Idha buddhānaṃ bhagavantānaṃ appavattite dhammacakke mahesakkhā devaputtā yācanāya abhiyātā honti ‘‘desetu sugato dhamma’’nti. So anuttarena buddhacakkhunā volokento addasāsi sattānaṃ tayo rāsīnaṃ sammattaniyato micchattaniyato aniyato. Tattha sammattaniyato rāsi micchāsatiṃ āpajjeyyāti netaṃ ṭhānaṃ vijjati, asatthuko parinibbāyeyyāti netaṃ ṭhānaṃ vijjati, samāpattiṃ āpajjeyyāti ṭhānametaṃ vijjati. Tattha micchattaniyato rāsi ariyasamāpattiṃ paṭipajjissatīti netaṃ ṭhānaṃ vijjati, anariyamicchāpaṭipattiṃ paṭipajjissatīti ṭhānametaṃ vijjati. Tattha aniyato rāsi sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamāno sammattaniyatarāsiṃ gamissatīti netaṃ ṭhānaṃ vijjati. Sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamānaṃ micchattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati. Ime tayo anuttarena buddhacakkhunā volokentassa sammāsambuddhassa me sato ime dhammā anabhisambuddhāti ettavatā maṃ koci sahadhammena paṭicodissatīti netaṃ ṭhānaṃ vijjati, vītarāgassa te paṭijānato akhīṇāsavatāya sahadhammena koci paṭicodissatīti netaṃ ṭhānaṃ vijjati. Yato pana imassa aniyatassa rāsissa dhammadesanā, sā na dissati takkarassa sammādukkhakkhayāyāti netaṃ ṭhānaṃ vijjati, tathā ovadito yaṃ pana me aniyatarāsi sāvako pubbenāparaṃ visesaṃ na sacchikarissatīti netaṃ ṭhānaṃ vijjati.

18. What is the tenfold? Here, when the wheel of Dhamma has not been set in motion by the Buddhas, the Blessed Ones, mighty devaputtas approach to request, saying, 'May the Sugata teach the Dhamma.' Surveying with the unsurpassed Buddha-eye, he saw three groups of beings: those with a fixed destiny for rightness, those with a fixed destiny for wrongness, and those with an unfixed destiny. Among them, for the group with a fixed destiny for rightness, it is impossible that they would fall into wrong mindfulness; it is impossible that they would attain final Nibbāna without being honored; it is possible that they would attain a meditative absorption. Among those with a fixed destiny for wrongness, it is impossible that they would enter upon a noble attainment; it is possible that they would follow an ignoble wrong practice. Among those with an unfixed destiny, it is possible that one practicing rightly would reach the group with a fixed destiny for rightness; it is impossible that one practicing wrongly would reach the group with a fixed destiny for rightness. It is possible that one practicing rightly would reach the group with a fixed destiny for rightness; it is possible that one practicing wrongly would reach the group with a fixed destiny for wrongness. For me, the Perfectly Enlightened One surveying with the unsurpassed Buddha-eye, it is impossible that anyone could rightfully reproach me on the grounds that 'These phenomena were not fully understood by me.' It is impossible that anyone could rightfully reproach you, who declare yourself to be free from passion, on the grounds that your taints are not destroyed. Furthermore, for this group with an unfixed destiny, it is impossible that the teaching of the Dhamma, for one who acts accordingly, should not be seen as for the complete destruction of suffering. And it is impossible that a disciple of mine from the group with an unfixed destiny, having been instructed thus, should fail to realize a further, special attainment beyond a previous one.

19. Yaṃ kho muni nānappakārassa nānāniruttiyo devanāgayakkhānaṃ dameti dhamme vavatthānena vatvā kāraṇato aññaṃ pāraṃ gamissatīti netaṃ ṭhānaṃ vijjati. Dhammapaṭisambhidā. Yato panimā niruttito satta satta niruttiyo nābhisambhuneyyāti netaṃ ṭhānaṃ vijjati. Niruttipaṭisambhidā. Nirutti kho pana abhisamaggaratānaṃ sāvakānaṃ tamatthamaviññāpayeti netaṃ ṭhānaṃ vijjati. Atthapaṭisambhidā. Mahesakkhā devaputtā upasaṅkamitvā pañhe pucchiṃsu[Pg.191]. Kāyikena vā mānasikena vā paripīḷitassa hatthakuṇīti vā pāde vā khañje dandhassa so attho na paribhājiyatīti netaṃ ṭhānaṃ vijjati. Paṭibhānapaṭisambhidā. Yamhi taṃ tesaṃ hoti tamhi asantaṃ bhavatīti netaṃ ṭhānaṃ vijjati. Yaṃ hi nāsaṃ tesaṃ na bhavati, tamhi nāsaṃ tesaṃ bhavissatīti netaṃ ṭhānaṃ vijjati. Evaṃ samudayassa nirodhāya dasa akusalakammapathā. Māro vā indo vā brahmā vā tathāgato vā cakkavattī vā so vata nāma mātugāmo bhavissatīti netaṃ ṭhānaṃ vijjati, puriso assa rājā cakkavattī sakko devānamindo bhavissatīti ṭhānametaṃ vijjati. Itissa evarūpaṃ balaṃ evarūpaṃ ñāṇaṃ, idaṃ vuccati ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ taṃ niddisitabbaṃ. Tīhi rāsīhi catūhi vesārajjehi catūhi paṭisambhidāhi paṭiccasamuppādassa pavattiyaṃ nivattiyaṃ bhāgiyañca. Kusalaṃ kusalavipākesu ca upapajjati yañca itthipurisānaṃ. Idaṃ paṭhamaṃ balaṃ tathāgato evaṃ jānāti.

19. Because the sage, having taught to devas, nāgas, and yakkhas the various phenomena with their various expressions by way of defining them, it is impossible that he would not, for that reason, go to the other shore. This is the analytical knowledge of Dhamma. Furthermore, it is impossible that these seven times seven expressions should not be mastered from the language. This is the analytical knowledge of language. It is impossible that the language should fail to make the meaning known to disciples who delight in complete harmony. This is the analytical knowledge of meaning. Mighty devaputtas approached and asked questions. It is impossible that for one afflicted physically or mentally—whether with a crooked hand or a lame foot, or being of dull wisdom—that meaning should not be analyzed. This is the analytical knowledge of ready wit. It is impossible that for one in whom that wisdom exists, it should be non-existent. It is impossible that for those who are not subject to destruction, destruction will occur. Thus, for the cessation of arising, there are the ten unwholesome courses of action. It is impossible that Māra, or Indra, or Brahmā, or a Tathāgata, or a wheel-turning monarch should be a woman; it is possible that a man should be a wheel-turning king or Sakka, lord of the devas. Such is his power, such is his knowledge. This is called the knowledge of possible and impossible causes, the first power of the Tathāgata. It should be pointed out in dependence on the three classes, the four grounds of self-confidence, the four analytical knowledges, the arising of dependent origination, its cessation, and the path. And it concerns wholesome actions and their results, and that which arises for men and women. This first power the Tathāgata knows thus.

Yesaṃ pana sammattaniyato rāsi, nāyaṃ sabbatthagāminī paṭipadā, nibbānagāminīyevāyaṃ paṭipadā. Tattha siyā micchattaniyato rāsi, esāpi na sabbatthagāminī paṭipadā. Sakkāyasamudayagāminīyevāyaṃ paṭipadā hotu, ayaṃ tattha tattha paṭipattiyā ṭhito gacchati nibbānaṃ, gacchati apāyaṃ, gacchati devamanussassa. Yaṃ yaṃ vā paṭipadaṃ paṭipajjeyya sabbattha gaccheyya, ayaṃ sabbatthagāminī paṭipadā. Yaṃ ettha ñāṇaṃ yathābhūtaṃ, idaṃ vuccati sabbatthagāminī paṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ.

For those of the class with a fixed destiny for rightness, this is not a practice that goes to all destinations; this practice goes only to Nibbāna. Here, there may be the class with a fixed destiny for wrongness; this practice also does not go to all destinations. Let this practice be one that goes only to the origin of personal identity. One who is established in this or that practice goes to Nibbāna, goes to the plane of misery, or goes to the realm of devas and humans. Whatever practice one might undertake whereby one would go to any destination, this is the practice that goes to all destinations. The knowledge herein of things as they really are—this is called the knowledge of the practice that goes to all destinations, the second power of the Tathāgata.

Sā kho panāyaṃ sabbatthagāminī paṭipadā nānādhimuttā keci kāmesu keci dukkarakāriyaṃ keci attakilamathānuyogamanuyuttā keci saṃsārena suddhiṃ paccenti keci anajjābhāvanāti. Tena tena caritena vinibandhānaṃ sattānaṃ yaṃ ñāṇaṃ yathābhūtaṃ nānāgataṃ lokassa anekādhimuttagataṃ yathābhūtaṃ pajānāti. Idaṃ tatiyaṃ tathāgatabalaṃ.

This path leading everywhere has diverse inclinations: some are devoted to sensual pleasures, some to performing difficult deeds, some to the practice of self-mortification, some attain purification through saṃsāra, and some attain the meditation of non-possession. He knows as it actually is the knowledge of beings bound by their various tendencies, the diverse knowledge, and the knowledge of the world's various inclinations as they actually are. This is the third power of the Tathāgata.

Tattha sattānaṃ adhimuttā bhavanti āsevanti bhāventi bahulīkaronti. Tesaṃ kammupasayānaṃ tadādhimuttānaṃ. Sā ceva dhātu saṃvahati. Katarā panesā dhātu nekkhammadhātu baladhātu kāci sampatti kāci micchattañca dhātu adhimuttā bhavanti. Aññatarā uttari na samanupassanti. Te tadevaṭṭhānaṃ mayā [Pg.192] jarāmaraṇassa abhinivissa voharanti ‘‘idameva saccaṃ moghamañña’’nti. Yathā bhagavā sakkassa devānamindassa bhāsitaṃ. Yaṃ tattha yathābhūtaṃ ñāṇaṃ. Idaṃ vuccati catutthaṃ tathāgatabalaṃ.

Among them, beings are inclined; they resort to, develop, and repeatedly practice certain things. For those with karmic accumulations and such inclinations, that element prevails. And which element is that? It is the element of renunciation, the element of strength, some element of attainment, or some element of wrongness, to which they are inclined. They do not perceive anything further. Clinging to that very state, being intent upon aging and death, they declare, “This alone is true, other things are empty.” As the Blessed One spoke to Sakka, lord of the devas. The knowledge of things as they actually are in that regard—this is called the fourth power of the Tathāgata.

Tattha yaṃyeva dhātu seṭṭhanti taṃ taṃ kāyena ca vācāya ca ārambhanti cetasiko. Ārambho cetanā kammaṃ kāyikā vācasikā ārambho cetasikattā kammantaraṃ tathāgato evaṃ pajānāti ‘‘iminā sattena evaṃ dhātukena evarūpaṃ kammaṃ kataṃ, taṃ atītamaddhānaṃ iminā hetunā tassa evarūpo vipāko vipaccati etarahi vipaccissati vā anāgatamaddhāna’’nti. Evaṃ paccuppannamaddhānaṃ pajānāti ‘‘ayaṃ puggalo evaṃdhātuko idaṃ kammaṃ karoti’’. Taṇhāya ca diṭṭhiyā ca iminā hetunā na tassa vipāko diṭṭheyeva dhamme nibbattissati, upapajje vā’’ti aparamhi vā pariyāye evaṃ pajānāti ‘‘ayaṃ puggalo evarūpaṃ kammaṃ karissati anāgatamaddhānaṃ, iminā hetunā tassa evarūpo vipāko nibbattissati, iminā hetunā yāni cattāri kammaṭṭhānāni idaṃ kammaṭṭhānaṃ paccuppannasukhaṃ āyatiṃ ca sukhavipākaṃ’’ …pe… iti ayaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ hetuso ṭhānaso vipākavemattataṃ pajānāti uccāvacā hīnapaṇītatā, idaṃ vuccati kammavipākañāṇaṃ pañcamaṃ tathāgatabalaṃ.

Here, whatever element they consider supreme, they initiate it with body and speech, and it is mental. The initiation is volition, kamma; the initiation is bodily and verbal. Because of its mental nature, the Tathāgata, who knows the distinctions of kamma, understands thus: 'By this being with such an element, such a kamma was done in the past. For this reason, for that person, such a result is ripening now or will ripen in the future.' Thus he knows the present: 'This person with such a disposition is doing this kamma. Because of this reason, which is craving and view, the result for that person will not arise in this very life, nor upon rebirth, nor on a subsequent occasion.' Thus he knows: 'This person will do such a kamma in the future. For this reason, for that person, such a result will arise. For this reason, of the four meditation subjects, this meditation subject has present happiness and a happy result in the future.' …pe… Thus he knows the diversity of results of kamma undertakings in the past, future, and present, by way of cause and condition, their high and low, inferior and superior nature. This is called the knowledge of the results of kamma, the fifth power of the Tathāgata.

Tathā sattā yaṃ vā kammasamādānaṃ samādiyantā tattha evaṃ pajānāti imassa puggalassa kammādhimuttassa rāgacaritassa nekkhammadhātūnaṃ pāripūriṃ gacchanti, tassa rāgānugate suññamānassa paṭhamaṃ jhānaṃ saṃkilissati, sace puna uttari vāyāmato jhānavodānagate mānase visesabhāgiyaṃ paṭipadaṃ anuyuñjiyati. Tassa hi jhānabhāgiyaṃyeva paṭhamajjhāne ṭhitassa dutiyaṃ jhānaṃ vodānaṃ gacchati, tatiyañca jhānaṃ samāpajjitukāmassa somanassindriyaṃ cittaṃ pariyādāya tiṭṭhati, tassa sā pīti avisesabhāgiyaṃ tatiyaṃ jhānaṃ ādissa tiṭṭhati. Sace tassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tathāgatassa catutthajjhānaṃ vodānaṃ gacchatiyeva, catutthassa jhānassa hānabhāgiyā dhammā, te ca dhammā yattha pajāyanti yehi catutthajjhānaṃ vodānaṃ dissati. Evaṃ ajjhāsayasamāpattiyā yā catasso samāpattiyo tīṇi vimokkhamukhāni aṭṭha vimokkhajhānānīti cattāri jhānāni vimokkhāti. Aṭṭha ca vimokkhā tīṇi ca vimokkhamukhāni. Samādhīti cattāro [Pg.193] samādhī – chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti. Samāpattiyo catasso ajjhāsayasamāpattiyo iti imesaṃ jhānānaṃ vimokkhasamāpattīti evarūpo saṃkileso rāgacaritassa puggalassa. Evaṃ dosacaritassa. Mohacaritassa. Rāgacaritassa puggalassa evarūpaṃ vodānaṃ iti yaṃ ettha ñāṇaṃ yathābhūtaṃ asādhāraṇaṃ sabbasattehi. Idaṃ vuccati chaṭṭhaṃ tathāgatabalaṃ.

Thus, when beings undertake any undertaking of kamma, he understands thus: 'For this individual, inclined to kamma and of a lustful nature, the elements of renunciation reach fulfillment.' For one who follows after lust and is devoid of a meditation subject, the first jhāna becomes defiled. But if, through further effort, the path pertaining to distinction is undertaken with a mind purified by jhāna, then for one established in the first jhāna, which has the portion of jhāna, the second jhāna becomes purified. And for one desiring to attain the third jhāna, the faculty of mental gladness pervades the mind and remains; for him, that rapture, being of a non-distinctive portion, remains directed toward the third jhāna. If he understands the escape from it as it really is, for one who has gone thus, the fourth jhāna indeed becomes purified. There are phenomena pertaining to the decline of the fourth jhāna, and those phenomena arise where the purification of the fourth jhāna is seen. Thus, by the attainment of noble intention, there are the four attainments, the three gateways to liberation, and the eight liberating jhānas; thus the four jhānas are liberations. And there are the eight liberations and the three gateways to liberation. The concentrations are four: desire-concentration, energy-concentration, mind-concentration, and investigation-concentration. The attainments are the four attainments of noble intention. Thus, for these jhānas, there is the attainment of liberation. Such is the defilement for a person of lustful nature. So too for one of hateful nature, and for one of deluded nature. For a person of lustful nature, such is the purification. The knowledge herein, as it actually is, not shared with all beings—this is called the sixth power of the Tathāgata.

Tattha tathāgato evaṃ pajānāti lokikā dhammā lokuttarā dhammā bhāvanābhāgiyaṃ indriyaṃ nāmaṃ labhanti. Ādhipateyyabhūmiṃ upādāya balaṃ nāmaṃ labhanti thāmagataṃ mano manindriyaṃ taṃ upādāya. Vīriyaṃ nāmaṃ labhanti ārambhadhātuṃ upādāya. Itissa deva evarūpaṃ ñāṇaṃ imehi ca dhammehi ime puggalā samannāgatātipi dhammadesanaṃ akāsi. Ākārato ca vokārato ca āsayajjhāsayassa adhimuttisamannāgatānaṃ. Idaṃ vuccati parasattānaṃ parapuggalānaṃ indriyabalavīriyavemattataṃ ñāṇaṃ sattamaṃ tathāgatabalaṃ.

Therein, the Tathāgata understands thus: Worldly and supramundane phenomena, in the portion of development, acquire the name 'faculty'. Based on the ground of sovereignty, they acquire the name 'power'. The mind that has attained strength is the faculty of mind; based on that, they acquire the name 'power'. Based on the element of initiating, they acquire the name 'energy'. Thus, he has such knowledge and also taught the Dhamma that 'these individuals are endowed with these qualities'—in manner and variety, for those endowed with inclination, disposition, and resolution. This is called the knowledge of the diversity in the faculties, powers, and energies of other beings and other individuals—the seventh power of the Tathāgata.

Tattha ca tathāgato lokādīsu ca bhūmīsu saṃyojanānañca sekkhānaṃ dvīhi balehi gatiṃ pajānāti, pubbenivāsānussatiyā atīte saṃsāre etarahi ca paccuppanne dibbacakkhunā cutūpapātaṃ iti imāni dve balāni dibbacakkhuto abhinīhitāni. So atītamaddhānaṃ dibbassa cakkhuno gocaro so etarahi sati gocaro iti attano ca paresaṃ ca pubbenivāsañāṇaṃ anekavidhaṃ nānappakārakaṃ paccuppannamaddhānaṃ dibbena cakkhunā imāni dve tathāgatabalāni, aṭṭhamaṃ pubbenivāso, navamaṃ dibbacakkhu.

Therein, the Tathāgata, in the worlds and other such planes, knows the destination of the fetters and of the trainees by means of two powers: through the recollection of past lives in the past saṃsāra, and in the present, he knows the passing away and rebirth with the divine eye. Thus, these two powers are brought forth from the divine eye. That past period is the domain of the divine eye; the present is the domain of mindfulness. Thus, the knowledge of the past lives of oneself and others is of many kinds and various sorts; he knows the present period with the divine eye. These are two powers of the Tathāgata: the eighth is the recollection of past lives, and the ninth is the divine eye.

Puna caparaṃ tathāgato ariyapuggalānaṃ jhānaṃ vodānaṃ nibbedhabhāgiyaṃ pajānāti ayaṃ puggalo iminā maggena imāya paṭipadāya āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sacchikatvā upasampajja viharatīti iti attano ca āsavānaṃ khayaṃ ñāṇaṃ diṭṭhekaṭṭhānaṃ catubhūmimupādāya yāva navannaṃ arahantānaṃ āsavakkhayo odhiso sekkhānaṃ anodhiso arahantānaṃ. Tattha cetovimutti dvīhi āsavehi anāsavā kāmāsavena ca bhavāsavena ca, paññāvimutti dvīhi āsavehi anāsavā diṭṭhāsavena ca avijjāsavena ca, imāsaṃ dvinnaṃ vimuttīnaṃ yathābhūtaṃ ñāṇaṃ, idaṃ vuccati āsavakkhaye ñāṇaṃ. Dasamaṃ tathāgatabalaṃ.

Furthermore, the Tathāgata understands the jhāna of noble individuals, its purification, and that which pertains to penetration. He knows thus: 'This individual, by this path, by this practice, through the destruction of the taints, having realized for himself the taintless liberation of mind and liberation by wisdom in this very life, dwells having attained it.' Thus he knows the knowledge of the destruction of his own taints. Based on the four planes, up to the nine types of Arahants, the destruction of taints for trainees is limited, whereas for Arahants it is unlimited. Herein, liberation of mind is taintless with regard to two taints: the taint of sensual desire and the taint of existence. Liberation by wisdom is taintless with regard to two taints: the taint of views and the taint of ignorance. The knowledge of these two liberations as they actually are is called the knowledge of the destruction of the taints. This is the tenth power of the Tathāgata.

20. Imesu [Pg.194] dasasu balesu ṭhito tathāgato pañcavidhaṃ sāsanaṃ deseti saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Tattha yo taṇhāsaṃkileso, imassa alobho nissaraṇaṃ. Yo diṭṭhisaṃkileso, imassa amoho nissaraṇaṃ. Yo duccaritasaṃkileso, imassa tīṇi kusalāni nissaraṇaṃ. Kiṃ nidānaṃ? Tīṇi imāni manoduccaritāni – abhijjhā byāpādo micchādiṭṭhi. Tattha abhijjhā manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, adinnādānaṃ sabbañca tadupanibbaddhaṃ vācākammaṃ upaṭṭhapeti, musāvādañca sabbavitathaṃ sabbaṃ vācamabhāvaṃ sabbamakkhaṃ palāsaṃ abhijjhā akusalamūlanti, sucarite sucaritaṃ musāvādā adinnādānā abhijjhāya cetanā, tattha byāpādo manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, pāṇātipātaṃ sabbañca metaṃ ākaḍḍhanaṃ parikaḍḍhanaṃ nibbaddhaṃ rocanaṃ vācākammaṃ upaṭṭhapeti, pisuṇavācaṃ pharusavācaṃ micchādiṭṭhi manoduccaritañca abhijjhaṃ byāpādaṃ micchādiṭṭhiṃ payojeti, tassa yo koci micchādiṭṭhi cāgo rāgajo vā dosajo vā sabbaso micchādiṭṭhi sambhūto iminā kāraṇena micchādiṭṭhiṃ upaṭṭhapeti, kāmesumicchācāraṃ vacīkammaṃ upaṭṭhapeti samphappalāpaṃ. Imāni tīṇi duccaritāni akusalamūlāni.

20. Established in these ten powers, the Tathāgata teaches a fivefold dispensation: that pertaining to defilement, that pertaining to latent tendencies, that pertaining to vision, that pertaining to development, and that pertaining to the one beyond training. Herein, for the defilement of craving, the escape is non-greed. For the defilement of wrong view, the escape is non-delusion. For the defilement of misconduct, the escape is the three wholesome actions. What is the cause? There are these three kinds of mental misconduct: covetousness, ill will, and wrong view. Herein, covetousness as mental misconduct gives rise to bodily action—taking what is not given—and it gives rise to all verbal action connected with it, such as false speech, all that is untrue, all that is not true speech, all denigration, and hypocrisy; covetousness is an unwholesome root. In good conduct, good conduct is the volition of abstaining from false speech, from taking what is not given, and from covetousness. Therein, ill will as mental misconduct gives rise to bodily action—the taking of life and all such pulling, dragging, binding, and approving—and it gives rise to verbal action: divisive speech and harsh speech. Wrong view as mental misconduct employs covetousness, ill will, and wrong view. For one with wrong view, any wrong giving born of wrong view may be motivated by lust or by hatred. For this reason, wrong view gives rise to sexual misconduct and to verbal action, namely idle chatter. These three kinds of misconduct have unwholesome roots.

Yā abhijjhā, so lobho. Yo byāpādo, so doso. Yā micchādiṭṭhi, so moho. Tāni aṭṭha micchattāni upaṭṭhapenti. Tesu gahitesu tīsu akusalamūlesu dasavidhaṃ akusalamūlaṃ pāripūriṃ gacchati, tassa tividhassa duccaritasaṃkilesassa vāsanābhāgiyañca suttaṃ nissaraṇaṃ. Tattha yo bahusito niddeso yathā lobho doso mohopi, tattha asituṃ ettha lobho ussado tena kāraṇena tesu vā dhammesu lobho paññapiyati. Tatthāyaṃ moho akusalaṃ moho ayaṃ avijjā, sā catubbidhā rūpe abhiniviṭṭhā, rūpaṃ attato samanupassati, avijjāgato rūpavantaṃ attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tattha katamaṃ padaṃ sakkāyadiṭṭhiyā ucchedaṃ vadati ‘‘taṃ jīvaṃ taṃ sarīra’’nti natthikadiṭṭhi adhiccasamuppannadiṭṭhi ca añño ca karoti, añño paṭisaṃvediyati. Pacchimasaṭṭhikappānaṃ tīṇi padāni sakkāyadiṭṭhiyā sassataṃ bhajanti ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti akiriyañca taṃ dukkhamicchato ahetukā ca patanti anajjhābhāvo ca kammānaṃ sabbañca mānayi. Tattha ‘‘idameva saccaṃ moghamañña’’nti saṃsārena [Pg.195] suddhi ājīvakā chaḷāsīti paññapenti. Yathārūpe sakkāyadiṭṭhiyā catuvatthukā, evaṃ pañcasu khandhesu vīsativatthukā sakkāyadiṭṭhiyā sassataṃ bhajati. Aññājīvakā ca sassatavādike ca sīlabbataṃ bhajanti parāmasanti iminā bhavissāmi devo vā devaññataro vā, ayaṃ sīlabbataparāmāso. Tattha sakkāyadiṭṭhiyā so rūpaṃ attato samanupassati, ‘‘taṃ jīvaṃ taṃ sarīra’’miti taṃ kaṅkhati vicikicchati nādhimuccati nābhippasīdati pubbante aparante pubbantāparante…pe… iti vāsanābhāgiyesu ṭhitassa ayaṃ upakkileso.

What is covetousness, that is greed. What is ill will, that is hatred. What is wrong view, that is delusion. These give rise to the eight wrongnesses. When these three unwholesome roots are grasped, the tenfold unwholesome course of action reaches completion. For that threefold defilement of misconduct, the discourse pertaining to latent tendencies is the escape. Herein, the much-relied-upon explanation is that just as there are greed, hatred, and delusion, so too here, with regard to clinging, greed is abundant; for that reason, greed is designated in those states. Herein, this delusion is unwholesome delusion; this is ignorance. It is fourfold, being fixated on form: one regards form as self; being overcome by ignorance, one regards self as possessing form, or form as in the self, or the self as in form. Herein, which statement of personality view speaks of annihilation? It is the view ‘that which is the life-principle, that is the body,’ as well as the nihilistic view, the view of accidental origination, and that one person acts while another experiences. For the last sixty eons, three statements of personality view adhere to eternalism: ‘The life-principle is one thing, the body another,’ as well as inactionism; and for one who desires suffering, the view of causelessness arises, as does the non-existence of kamma, and all this is conceived. Herein, holding ‘This alone is true, anything else is worthless,’ eighty-six Ājīvakas proclaim purification through saṃsāra. Just as personality view has four grounds in regard to form, so in regard to the five aggregates it has twenty grounds. Personality view adheres to eternalism. Other Ājīvakas and eternalists adhere to and grasp at rites and vows, thinking, ‘By this I will become a god or one of the gods.’ This is the grasping at rites and vows. Herein, with personality view, one regards form as self. Holding ‘That which is the life-principle, that is the body,’ one is doubtful and perplexed, one is not resolved and has no confidence concerning the past, the future, and the past and future… Thus, for one established in what pertains to latent tendencies, this is the defilement.

21. Tattha saddhindriyena sabbaṃ vicikicchitaṃ pajahati, paññindriyena udayabbayaṃ passati, samādhindriyena cittaṃ ekodi karoti vīriyindriyena ārabhati. So imehi pañcahi indriyehi saddhānusārī aveccappasāde nirato anantariyaṃ samādhiṃ uppādeti. Indriyehi suddhehi dhammānusārī appaccayatāya anantariyaṃ samādhiṃ uppādeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti. Saccāni idaṃ dassanabhāgiyaṃ suttaṃ. Tassa pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ tīṇi saṃyojanāni dassanapahātabbāni sabbena sabbaṃ pahīnāni dve puggalakatāni. Tattha tīṇi akusalamūlāni bhāvanāpahātabbāni uparikkhittāni cha bhave nibbattenti. Tattha tesu abhijjhāya ca byāpādesu tanukatesu cha bhavā parikkhayā mariyādaṃ gacchanti, dve bhavā avasiṭṭhā. Tassa abhijjhā ca byāpādo ca sabbena sabbaṃ parikkhīṇā honti. Eko bhavo avasiṭṭho hoti. So ca mānavasena nibbatteti. Kiñcāpi ettha aññepi cattāro kilesā rūparāgo bhavarāgo avijjā uddhaccaṃ ketusmimānabhūtā nappaṭibalā asmimānaṃ vinivattetuṃ, sabbepi te asmimānassa pahānaṃ ārabhate. Khīṇesu na ca tesu idamuttaridassanabhūmiyaṃ pañcasu sekkhapuggalesu tīsu ca paṭippannakesu dvīsu ca phalaṭṭhesu bhāvanābhāgiyaṃ suttaṃ. Taduttari asekkhabhāgiyasuttaṃ, katthaci bhūmi nipīḷiyati. Idañca pañcamaṃ suttaṃ. Tiṇṇaṃ puggalānaṃ desitaṃ puthujjanassa sekkhassa asekkhassa saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ. Puthujjanassa dassanabhāgiyaṃ. Bhāvanābhāgiyaṃ pañcannaṃ sekkhānaṃ. Yaṃ paṭhamaniddiṭṭhaṃ asekkhabhāgiyaṃ sabbesaṃ arahantānaṃ. Sā pana pañcavidhā sattavīsaākāre pariyesitabbaṃ. Etesu tassa gatīnaṃ tato uttari. Tañca kho saṅkhepena paññāsāya ākārehi [Pg.196] sampatati, ye paññāsa ākārā sāsane niddiṭṭhā, te saṅkhipiyantā dasahi ākārehi patanti. Ye ariyasaccaṃ nikkhepena ṭhite saṅkhipiyattā aṭṭhasu ākāresu patanti. Catūsu ca sādhāraṇesu suttesu yā hārasampātassa bhūmi, te saṅkhipiyantā pañcasu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye bhāvanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā catūsu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyamānā tīsu suttesu patanti, puthujjanabhāgiye sekkhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā dvīsu suttesu patanti nibbedhabhāgiye ca pubbayogabhāgiye ca. Yathā vuttaṃ bhagavatā dve atthavase sampassamānā tathāgatā arahanto sammāsambuddhā dhammaṃ desenti suttaṃ geyyaṃ…pe… satthā pubbayogasamannāgate appakasirena maññamānā vasiyanti pubbayogā ca bhavissanti santānaṃ maññamānādharāya. Tattha paññāvemattataṃ attano samanupassamānena aṭṭhavidhe suttasaṅkhepe, yattha yattha sakkoti, tattha tattha yojetabbaṃ. Tattha tattha yojetvā suttassa attho niddisitabbo. Na hi sati vedanā mano dhāretvā sakkā yena kenaci suttassa attho yathābhūtaṃ niddisituṃ.

21. Herein, with the faculty of faith one abandons all doubt; with the faculty of wisdom one sees arising and passing away; with the faculty of concentration one makes the mind one-pointed; with the faculty of energy one makes an effort. That person, with these five faculties, being a faith-follower, delighting in unwavering confidence, generates immediate concentration. With purified faculties, the Dhamma-follower, due to the absence of a condition, generates immediate concentration. That noble person knows as it really is: 'This is suffering.' The Truths. This is the discourse pertaining to the portion on vision. For that person, of the five lower fetters, three fetters are to be abandoned by vision; they are completely abandoned. Two are dealt with by the two individuals. Herein, the three unwholesome roots are to be abandoned by development; being cast up, they produce six kinds of existence. Herein, among those, when covetousness and ill will are attenuated, the six kinds of existence are exhausted and reach their limit; two kinds of existence remain. For that person, covetousness and ill will are completely exhausted; one existence remains. And that is produced by way of conceit. Although here the other four defilements—lust for form, lust for existence, ignorance, and restlessness—being like banners of conceit, are not able to turn back the conceit 'I am,' all of them undertake the abandoning of the conceit 'I am.' When those defilements are exhausted, this does not arise further. In the plane of vision, among the five trainees—the three who are practitioners and the two established in the fruit—is the discourse pertaining to the portion on development. Beyond that is the discourse pertaining to the portion on the adept; in some places, the plane is suppressed. And this is the fifth discourse. Taught for three individuals—the worldling, the trainee, and the adept—are the portion on defilement and the portion on latent tendencies. For the worldling, there is the portion on vision. The portion on development is for the five trainees. What was first pointed out, the portion on the adept, is for all arahants. That fivefold discourse should be sought in twenty-seven modes. Among these, the courses of that discourse are beyond that. And that, in brief, amounts to fifty modes. Those fifty modes pointed out in the Dispensation, when condensed, fall into ten modes. Those, when established by the deposition of the Noble Truths, being condensed, fall into eight modes. And in the four common suttas, which are the plane for the conveyance of the method, when they are condensed, they fall into five suttas: the portion on defilement, the portion on latent tendencies, the portion on development, the portion on penetration, and the portion on the adept. When they are condensed, they fall into four suttas: the portion on defilement, the portion on latent tendencies, the portion on penetration, and the portion on the adept. Being condensed, they fall into three suttas: the portion on the worldling, the portion on the trainee, and the portion on the adept. When they are condensed, they fall into two suttas: the portion on penetration and the portion on previous practice. As was said by the Blessed One: 'Seeing two benefits, Tathāgatas, Arahants, Perfectly Self-Enlightened Ones teach the Dhamma—suttas, mixed prose and verse…' The Teacher, considering those endowed with previous practice, abides with little difficulty, thinking: 'There will be those with previous practice, for the sake of bearing the thought that the disciples are ready.' Herein, one who sees for oneself the diversity of wisdom should apply it in the eightfold summary of the suttas, wherever one is able. Having applied it here and there, the meaning of the sutta should be pointed out. For when there is feeling, it is not possible for anyone whose mind is carried away to point out the meaning of the sutta as it really is.

Tattha purimakānaṃ suttānaṃ imā uddānagāthā

Herein, these are the summary verses for the preceding discourses:

Kāmandhā jālasañchannā, pañca nīvaraṇāni ca;

Manopubbaṅgamā dhammā, mahānāmo ca sākiyo.

Blinded by sensual desire, covered by a net, and the five hindrances; mind precedes mental states, and Mahānāma the Sakyan.

Uddhaṃ adho vippamutto, yañca sīlakimatthiyā;

Yassa selūpamaṃ cittaṃ, upatissa pucchādikā.

Freed above and below, and for what purpose is virtue; whose mind is like a rock, the questions of Upatissa, and so on.

Yassa kāyagatāsati, channaṃ tamoparāyaṇo;

Na taṃ daḷhaṃ cetasikaṃ, ayaṃ lokotiādikaṃ.

One who has mindfulness directed to the body; for Channa, delusion is the destination; that fetter is not strong; the mental; 'this is the world,' and so on.

Cattāro ceva puggalā, dadato puññaṃ pavaḍḍhitaṃ;

Sotānugatadhammesu, imā tesaṃ uddānagāthā.

The four individuals, merit increases for the giver; in the teachings followed by the ear, these are their summary verses.

22. Tattha katamā āṇatti?

22. Herein, what is the injunction?

Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

If you fear suffering, if suffering is displeasing to you, do no evil deed, whether openly or in secret.

‘‘Atīte[Pg.197], rādha, rūpe anapekkho hohī’’ti vitthārena kātabbā. ‘‘Sīlavantena, ānanda, puggalena sadā karaṇīyā kintime avippaṭisāro assā’’ti. Ayaṃ vuccati āṇatti.

'Rādha, be unconcerned about past form,' should be elaborated. 'A virtuous person, Ānanda, should always act, considering: "How might I have non-remorse?"' This is called the injunction.

Tattha katamaṃ phalaṃ?

Herein, what is the fruit?

Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.

The Dhamma truly protects the one who practices the Dhamma, as a great umbrella in the rainy season. This is the benefit in the Dhamma well-practiced: the one who practices the Dhamma does not go to a bad destination.

Idaṃ phalaṃ.

This is the fruit.

Tattha katamo upāyo?

Herein, what is the means?

‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

When one sees with wisdom that 'all phenomena are non-self,' then one becomes disenchanted with suffering; this is the path to purity.

‘‘Sattahaṅgehi samannāgato kho, bhikkhu, api himavantaṃ pabbatarājānaṃ cāleyya, ko pana vādo chavaṃ avijjaṃ sattakesu’’ veyyākaraṇaṃ kātabbaṃ. Ayaṃ upāyo.

'A bhikkhu endowed with seven factors, indeed, could even shake Himavant, the king of mountains; what then is to be said of destroying vile ignorance with the seven factors?' An exposition should be made. This is the means.

Tattha katamā āṇatti ca phalañca?

Herein, what are the injunction and the fruit?

Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

If you fear suffering, if suffering is displeasing to you, do no evil deed, whether openly or in secret.

Sace hi pāpakaṃ kammaṃ, karotha vā karissatha;

Na vo dukkhā pamokkhātthi, upaccāpi palāyataṃ.

For if you do an evil deed, or if you will do one, there is no escape from suffering for you, even if you flee by flying away.

Purimikāya gāthāya āṇatti pacchimikāya phalaṃ. Sīle patiṭṭhāya dve dhammā bhāvetabbā yā ca cittabhāvanā yā ca paññābhāvanā yā ca āṇatti rāgavirāgā ca phalaṃ.

In the former verse is the injunction; in the latter, the fruit. Established in virtue, two things are to be developed: the development of mind and the development of wisdom. This is the injunction; dispassion for lust is the fruit.

Tattha katamaṃ phalañca upāyo ca?

Herein, what are the fruit and the means?

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.

A wise person established in virtue, Developing the mind and wisdom, An ardent and prudent bhikkhu, Can disentangle this tangle.

Purimikāya aḍḍhagāthāya upāyo, pacchimikāya aḍḍhagāthāya phalaṃ. Nandiyo sakko isivutthapuririkāmaekarakkhe suttaṃ mūlato upādāya yāva [Pg.198] chasu dhammesu. Uttari pañcasu dhammesu yācayogo karaṇīyo, ayaṃ upāyo. Asahagatassa kāmāsavāpi cittaṃ muccatīti. Sabbāsu chasu tīsu. Ayaṃ upāyo ca phalañca.

In the first half-verse is the means; in the second half-verse, the fruit. Regarding the discourse on Nandiya, Sakka, Isivutta, Pūraṇa, Kāma, and Ekārakkha: from the root up to the six things, application is to be made. Further, in the five things, application is to be made—this is the means. 'The mind of one unassociated is freed even from the canker of sensual desire.' Thus it should be understood in all, in the six, and in the three. This is the means and the fruit.

Tattha katamā āṇatti ca phalañca upāyo ca?

Herein, what are the injunction, the fruit, and the means?

Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ uhacca, evaṃ maccutaro siyā.

Look upon the world as empty, Mogharāja, ever mindful. Having uprooted the view of self, in this way one may cross beyond death.

‘‘Suññato lokaṃ avekkhassu, mogharājā’’ti āṇatti. ‘‘Sadā sato’’ti upāyo. ‘‘Attānudiṭṭhiṃ uhacca, evaṃ maccutaro siyā’’ti phalaṃ. Samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu rūpaṃ aniccanti pajānāti. Evaṃ passaṃ ariyasāvako parimuccati jātiyāpi…pe… upāyāsehipi idha tīṇipi’’.

‘Look upon the world as empty, Mogharāja,’ is the injunction. ‘Ever mindful,’ is the means. ‘Having uprooted the view of self, in this way one may cross beyond death,’ is the fruit. ‘Bhikkhus, develop concentration. A bhikkhu who is concentrated knows form as impermanent. Seeing thus, a noble disciple is freed from birth… from despair.’ Herein are all three.

23. Tattha katamo assādo?

23. Herein, what is the gratification?

Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati. Ayaṃ assādo.

For one desiring sensual pleasures, should that be fulfilled for him: this is the gratification.

‘‘Dhammacariyā samacariyā kusalacariyā hetūhi, brāhmaṇa, evamidhekacce sattā kāyassa bhedā sugatiṃ saggaṃ lokaṃ upapajjanti’’. Ayaṃ assādo.

‘Brahmin, it is for the reason of righteous conduct, harmonious conduct, and skillful conduct that some beings here, with the breakup of the body, are reborn in a good destination, a heavenly world.’ This is the gratification.

Tattha katamo ādīnavo?

Herein, what is the danger?

Kāmesu ve haññate sabbā mucceva – ayaṃ ādīnavo. Pasenadisaṃyuttake sutte pabbatopamā – ayaṃ ādīnavo.

‘By sensual pleasures, indeed, one is afflicted…’ This is the danger. In a sutta in the Saṃyutta connected with Pasenadi, there is the simile of the mountain. This is the danger.

Tattha katamaṃ nissaraṇaṃ?

Herein, what is the escape?

Yo kāme parivajjeti, sappasseva padā siro;

Somaṃ visattikaṃ loke, sato samativattati.

One who avoids sensual pleasures as one would the head of a snake with one's foot—that person, mindful, transcends this attachment in the world.

Saṃyuttake suttaṃ pāricchattako paṇḍupalāso sannipalāso – idaṃ nissaraṇaṃ.

In the Saṃyutta Nikāya there is a sutta about the Pāricchattaka tree with its yellowing leaves and fallen leaves. This is the escape.

Tattha [Pg.199] katamo assādo ca ādīnavo ca?

Herein, what are the gratification and the danger?

Yāni karoti puriso, tāni attani passati;

Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ.

Whatever a person does, that he sees in himself; the doer of good sees good, and the doer of evil, evil.

Tattha yaṃ pāpakārī paccanubhoti ayaṃ assādo. Lābhālābhaaṭṭhakesu byākaraṇaṃ, tattha alābho ayaso nindā dukkhaṃ, ayaṃ ādīnavo. Lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo.

Herein, what the evildoer experiences is the gratification. In the explanation of the eight worldly conditions concerning gain and loss, there loss, disgrace, blame, and pain are the danger; gain, fame, pleasure, and praise are the gratification.

Tattha katamaṃ assādo ca nissaraṇañca?

Herein, what are the gratification and the escape?

‘‘Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;

Khippañca paramaṃ santiṃ, nibbānamadhigacchatī’’ti.

‘Happy is the result of meritorious deeds, and one's intention succeeds; one quickly attains the supreme peace, Nibbāna.’

Yo ca vipāko puññānaṃ yā ca adhippāyassa ijjhanā, ayaṃ assādo. Yaṃ khippañca paramaṃ santiṃ nibbānamadhigacchati, idaṃ nissaraṇaṃ.

The result of meritorious deeds and the fulfillment of one's intention, this is the gratification. That one swiftly attains the supreme peace, Nibbāna, this is the escape.

Bāttiṃsāya ceva mahāpurisalakkhaṇehi samannāgatassa mahāpurisassa dveyeva gatiyo honti, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī yāva abhivijinitvā ajjhāvasati ayaṃ assādo. Sace agārasmā anagāriyaṃ pabbajati sabbena oghena nissaraṇaṃ ayaṃ assādo ca nissaraṇañca.

For a Great Man endowed with the thirty-two marks of a Great Man, there are only two possible destinies. If he lives the household life, he becomes a wheel-turning monarch; having conquered, he dwells—this is the gratification. If he goes forth from the household life into homelessness, there is escape from the entire flood—this is both the gratification and the escape.

Tattha katamo ādīnavo ca nissaraṇañca?

Herein, what are the danger and the escape?

Ādānassa bhayaṃ ñatvā, jātimaraṇasambhavaṃ;

Anādātuṃ nibbattati, jātimaraṇasaṅkhayā.

Having known the fear in grasping, the source of birth and death, one is not reborn so as not to grasp, for the destruction of birth and death.

Purimikāya aḍḍhagāthāya jātimaraṇasambhavo ādīnavo. Anādātuṃ nibbattati jātimaraṇasaṅkhayāti nissaraṇaṃ.

By the first half-verse, ‘the source of birth and death’ is the danger. ‘Is not reborn so as not to grasp, for the destruction of birth and death’ is the escape.

Kicchaṃ vatāyaṃ loko āpanno yamidaṃ jāyate ca mīyate ca. Yāva kudassunāmassa dukkhassa anto bhavissati parato vāti ettha yā uparikkhā, ayaṃ ādīnavo. Yo gedhaṃ ñatvā abhinikkhamati yāva purāṇakāya rājadhāniyā, idaṃ nissaraṇaṃ. Ayaṃ ādīnavo ca nissaraṇañca.

‘Indeed, this world has fallen into difficulty, in that it is born and dies.’ The investigation into ‘When indeed will there be an end to this suffering hereafter?’—this is the danger. Whoever, having understood greed, goes forth as far as the ancient royal city of the body—this is the escape. This is the danger and the escape.

Tattha [Pg.200] katamo assādo ca ādīnavo ca nissaraṇañca?

Herein, what are the gratification, the danger, and the escape?

Kāmā hi citrā vividhā manoramā, virūparūpehi mathenti cittaṃ;

Tasmā ahaṃ pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.

Sensual pleasures are indeed colorful, varied, and delightful; in diverse forms they churn the mind. Therefore, O king, I have gone forth; the ascetic life is surely the safer, better way.

Yaṃ ‘‘kāmā hi citrā vividhā manoramā’’ti ayaṃ assādo. Yaṃ ‘‘virūparūpehi mathenti citta’’nti ayaṃ ādīnavo. Yaṃ ahaṃ agārasmā pabbajitomhi rāja apaṇṇakaṃ sāmaññameva seyyoti idaṃ nissaraṇaṃ.

The words, ‘Sensual pleasures are indeed colorful, varied, and delightful,’ are the gratification. The words, ‘in diverse forms they churn the mind,’ are the danger. The words, ‘I have gone forth from the household life, O king; the ascetic life is surely the safer, better way,’ are the escape.

Balavaṃ bālopamasuttaṃ yaṃ āsāya vā vedanīyaṃ kammaṃ gāhati, tathā cepi yaṃ yaṃ pāpakammaṃ anubhoti, tattha dukkhavedanīyena kammena abhāvitakāyena ca yāva parittacetaso ca ādīnavaṃ dasseti sukhavedanīyena kammena assādeti. Yaṃ purāsadiso hoti. Bhāvitacitto bhāvitakāyo bhāvitapañño mahānāmo aparittacetaso, idaṃ nissaraṇaṃ.

In the powerful Simile of the Fool sutta, one who, out of hope, undertakes a kamma to be experienced, and so experiences whatever evil kamma, thereby, with a kamma to be experienced as painful, with an undeveloped body and a limited mind, shows the danger. With a kamma to be experienced as pleasant, he savors the gratification. He is like the man before. One with a developed mind, developed wisdom, of great name, with an unlimited mind—this is the escape.

24. Tattha katamaṃ lokikaṃ suttaṃ?

24. Herein, what is a worldly discourse?

Na hi pāpaṃ kataṃ kammaṃ, sajjukhīraṃva muccati;

Ḍahantaṃ bālamanveti, bhasmacchannova pāvako.

An evil deed that has been done does not curdle at once like freshly drawn milk; burning, it follows the fool like a fire covered by ashes.

Cattāri agatigamanāni, idaṃ lokikaṃ suttaṃ.

The four wrong courses of action—this is a worldly discourse.

Tattha katamaṃ lokuttaraṃ suttaṃ?

Herein, what is a supramundane discourse?

‘‘Yassindriyāni samathaṅgatāni, assā yathā sārathinā sudantā;

Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino’’ti.

‘One whose faculties have gone to tranquility, like horses well-tamed by a charioteer; who has abandoned conceit and is without taints—even the devas yearn for one so steadfast.’

‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmī’’ti idaṃ lokuttaraṃ suttaṃ.

‘Bhikkhus, I will teach you noble right concentration.’ This is a supramundane discourse.

Tattha [Pg.201] katamaṃ lokikaṃ lokuttarañca suttaṃ?

Herein, what is a discourse that is both worldly and supramundane?

Sattiyā viya omaṭṭho, dayhamānova matthake;

Kāmarāgappahānāya, sato bhikkhu paribbaje.

As though pierced by a spear, or with his head on fire, a mindful bhikkhu should strive for the abandoning of sensual lust.

‘‘Sattiyā viya omaṭṭho, dayhamānova matthake’’ti lokikaṃ;

‘‘Kāmarāgappahānāya, sato bhikkhu paribbaje’’ti lokuttaraṃ;

‘As though pierced by a spear, or with his head on fire,’ is worldly; ‘A mindful bhikkhu should strive for the abandoning of sensual lust,’ is supramundane.

Kabaḷīkāre āhāre atthi chandoti lokikaṃ. Natthi chandoti lokuttaraṃ suttaṃ.

‘In physical food, there is desire,’ is worldly. ‘There is no desire,’ is a supramundane discourse.

Tattha katamaṃ kammaṃ?

Herein, what is kamma?

Yo pāṇamatipāteti, musāvādañca bhāsati;

Loke adinnaṃ ādiyati, paradārañca gacchati.

One who destroys life, and speaks false speech; who takes what is not given in the world, and goes to another’s wife;

Surāmerayapānañca, yo naro anuyuñjati;

Appahāya pañca verāni, dussīlo iti vuccati.

And whatever person engages in the drinking of fermented and distilled intoxicants, not having abandoned the five enmities, is called immoral.

Tīṇimāni, bhikkhave, duccaritāni. Idaṃ kammaṃ.

Bhikkhus, there are these three kinds of misconduct. This is kamma.

Tattha katamo vipāko?

Herein, what is the result?

Saṭṭhivassasahassāni, yathārūpī vipaccagā.

For sixty thousand years, one experiences the result accordingly.

‘‘Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma nirayā. Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma saggā’’. Ayaṃ vipāko.

‘Bhikkhus, I have seen hells named ‘Pertaining to the Six Sense Bases.’ Bhikkhus, I have seen heavens named ‘Pertaining to the Six Sense Bases.’’ This is the result.

Tattha katamaṃ kammañca vipāko ca?

Herein, what is kamma and result?

Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.

Just as rust arisen from iron itself eats that very iron from which it arose, so their own deeds lead those of excessive conduct to a bad destination.

Ayasāva malaṃ samuṭṭhitaṃ, yāva sāni kammānīti idaṃ kammaṃ. Nayanti duggatinti vipāko.

The passage from ‘Just as rust arisen from iron’ up to ‘their own deeds’ is kamma. The passage ‘lead to a bad destination’ is the result.

Catūsu sammāpaṭipajjamāno mātari pitari tathāgate tathāgatasāvake yā sammāpaṭipatti, idaṃ kammaṃ. Yaṃ devesu upapajjati, ayaṃ vipāko. Idaṃ kammañca vipāko ca.

Whatever right practice there is for one who practices rightly towards four—mother, father, the Tathāgata, and a disciple of the Tathāgata—this is kamma. That one is reborn among the devas—this is the result. This is kamma and result.

25. Tattha [Pg.202] katamaṃ niddiṭṭhaṃ suttaṃ?

Herein, what is a discourse with an indicated meaning?

Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ;

Yaṃ vā cittaṃ samaṇesu, cittāgahapati dissati.

With faultless limbs and a white awning, the one-axled chariot proceeds. See, O householder Citta, him coming, untroubled, with the stream cut off, unbound. Whatever mind is among ascetics, that is seen.

Evaṃ imāya gāthāya niddiṭṭho attho.

25. Thus the meaning is indicated by this verse.

Gopālakopame ekādasa padāni. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. Yā ca atirekapūjāya pūjetā hotīti. Imāni ekādasa padāni yathābhāsitāni niddiṭṭho attho.

In the simile of the cowherd, there are eleven points. Thus, bhikkhus, a bhikkhu is a knower of form. And there is honoring with surpassing honor. The meaning of these eleven points is indicated as they were spoken.

Tattha katamo aniddiṭṭho attho?

Herein, what is the unindicated meaning?

Sukho viveko tuṭṭhassa, sutadhammassa passato;

Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamoti.

Seclusion is happiness for the contented, for one who has heard the Dhamma and sees. Harmlessness is happiness in the world, and restraint towards living beings.

Sukhā virāgatā loke, kāmānaṃ samatikkamo;

Asmimānassa yo vinayo, etaṃ ve paramaṃ sukhanti.

Dispassion in the world is happiness; the overcoming of sensual pleasures is happiness. The subduing of the conceit ‘I am’—this is indeed the supreme happiness.

Idaṃ aniddiṭṭhaṃ. Aṭṭha mahāpurisavitakkā. Idaṃ aniddiṭṭhaṃ.

This is unindicated. The eight thoughts of a great person. This is unindicated.

Tattha katamaṃ niddiṭṭhañca aniddiṭṭhañca?

Herein, what is the indicated and the unindicated?

Pasannanetto sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

With clear eyes, a fair face, majestic, upright, and glorious; amidst the assembly of ascetics, you shine like the sun.

Pasannanetto yāva ādiccova virocasīti niddiṭṭho. Pasannanetto yo bhagavā kathañca pana pasannanettatā, kathaṃ sumukhatā, kathaṃ brahakāyatā, kathaṃ ujukatā, kathaṃ patāpavatā, kathaṃ virocatāti aniddiṭṭho. Pheṇapiṇḍopamaṃ veyyākaraṇaṃ yathā pheṇapiṇḍo evaṃ rūpaṃ yathā pubbuḷo evaṃ vedanā māyā viññāṇaṃ pañcakkhandhā pañcahi upamāhi niddiṭṭhā. Kena kāraṇena pheṇapiṇḍopamaṃ rūpaṃ sabbañca cakkhuviññeyyaṃ yaṃ vā catūhi āyatanehi? Kathaṃ vedanā pubbuḷūpamā? Katarā ca sā vedanā sukhā dukkhā adukkhamasukhā? Evamesā aniddiṭṭhā. Evaṃ niddiṭṭhañca aniddiṭṭhañca.

The passage from 'With clear eyes' up to 'you shine like the sun' is the indicated. But how is the Blessed One 'clear-eyed'? How is he 'fair-faced'? How is he 'great-bodied'? How is he 'upright'? How is he 'glorious'? How does he 'shine'? This is the unindicated. The exposition of the simile of the lump of foam: just as a lump of foam, so is form; just as a water bubble, so is feeling; like an illusion, so is consciousness—the five aggregates are indicated with five similes. For what reason is form like a lump of foam, and all that is cognizable by the eye, or by the four sense bases? How is feeling like a water bubble? And which feeling is it—pleasant, painful, or neither-painful-nor-pleasant? Thus this is unindicated. Thus, there is the indicated and the unindicated.

26. Tattha [Pg.203] katamaṃ ñāṇaṃ?

Herein, what is knowledge?

Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;

Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.

Wisdom is indeed the best in the world, that which leads to penetration; by which one rightly understands the exhaustion of birth and death.

Tīṇimāni indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ, idaṃ ñāṇaṃ.

26. These three are the faculties: the faculty of 'I shall know the unknown,' the faculty of final knowledge, and the faculty of one who has final knowledge. This is knowledge.

Tattha katamaṃ neyyaṃ?

Herein, what is the inferable?

Kāmesu sattā kāmasaṅgasattā, saṃyojane vajjamapassamānā;

Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.

Attached to sensual pleasures, clinging to the attachment of passion, not seeing the fault in the fetter; indeed, beings clinging to the attachment of the fetter will never cross the vast and great flood.

Catūhi aṅgehi samannāgatā kāyassa bhedā devesu uppajjanti. Udāne kāpiyaṃ suttaṃ apaṇṇakapasādanīyaṃ – idaṃ neyyaṃ.

Those endowed with four factors, upon the breakup of the body, are reborn among the devas. The Kāpiya Sutta in the Udāna, which inspires confidence in the incontrovertible—this is the inferable.

Tattha katamaṃ ñāṇañca neyyañca?

Herein, what is both knowledge and the inferable?

Sabbe dhammā anattāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

When one sees with wisdom, 'All phenomena are not-self,' then one becomes weary of suffering—this is the path to purity.

Yadā passatīti ñāṇaṃ. Yo sabbadhamme anattākārena upaṭṭhapeti idaṃ neyyaṃ.

‘When one sees with wisdom’ is knowledge. That one establishes all phenomena in the aspect of not-self—this is the inferable.

Cattāri ariyasaccāni, tattha tīṇi neyyāni maggasaccaṃ sīlakkhandho ca paññākkhandho ca, idaṃ ñāṇañca neyyañca.

There are four Noble Truths. Among them, three are inferable. The Truth of the Path, which is the aggregate of virtue and the aggregate of wisdom, is both knowledge and inferable.

27. Tattha katamaṃ dassanaṃ?

Herein, what is vision?

Eseva maggo natthañño, dassanassa visuddhiyā;

Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.

This is the very path, there is no other for the purification of vision. You should undertake this path, for this is the bewilderment of Māra.

Catūhi aṅgehi samannāgato ariyasāvako attanāva attānaṃ byākareyya ‘‘khīṇanirayomhi yāva sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’ti. Idaṃ dassanaṃ.

27. A noble disciple endowed with four factors may declare of himself: 'I am one for whom hell is destroyed... I am a stream-enterer, not subject to states of woe, assured, with enlightenment as my destination.' This is vision.

Tattha [Pg.204] katamā bhāvanā?

Herein, what is development?

Yassindriyāni subhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;

So puggalo mati ca rūpasaññī, sumohagatā na jānāti.

One whose faculties are well-developed, internally and externally and in the whole world; that person, wise and perceiving form, being utterly deluded, does not know.

Cattāri dhammapadāni – anabhijjhā abyāpādo sammāsati sammāsamādhi. Ayaṃ bhāvanā.

These four portions of the Dhamma are: non-covetousness, non-ill will, right mindfulness, and right concentration. This is the Sutta on Development.

Tattha katamaṃ dassanañca bhāvanā ca?

Among these, which is the Sutta on Vision and the Sutta on Development?

Vacasā manasātha kammunā ca, aviruddho sammā viditvā dhammaṃ;

Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.

Unconflicting in speech, mind, and action, having rightly known the Dhamma, aspiring for the state of Nibbāna, such a one should fare rightly in the world.

Sotāpattiphalaṃ sacchikātukāmena katame dhammā manasikātabbā, bhagavā āha pañcupādānakkhandhā. Idaṃ dassanañca bhāvanā ca.

By one who desires to realize the fruit of stream-entry, what dhammas should be attended to? The Blessed One said: The five aggregates subject to clinging. This is both the Sutta on Vision and the Sutta on Development.

28. Tattha katame vipākadhammadhammā?

28. Among these, which are the dhammas that are resultant states?

Yāni karoti purisoti vitthāro. Tīṇimāni, bhikkhave, sucaritāni. Ime vipākadhammadhammā.

The detailed explanation of 'Whatever a person does' should be understood. Monks, these are the three kinds of good conduct. These are the dhammas that are resultant states.

Tattha katame navipākadhammadhammā?

Among these, which are the dhammas that are not results but are conditions for results?

Rūpaṃ vedayitaṃ saññā, viññāṇaṃ yā ceva cetanā;

Nesohamasmi na meso attā, iti diṭṭho virajjati.

Form, feeling, perception, consciousness, and whatever volition there is: ‘This I am not, this is not my self.’ One who has seen thus becomes dispassionate.

Pañcime, bhikkhave, khandhā – ime navipākadhammadhammā.

Monks, these five are the aggregates. These are the dhammas that are not results but are conditions for results.

Tattha katamo nevavipāko navipākadhammadhammo?

Among these, which is the dhamma that is neither a result nor a condition for a result?

‘‘Ye evaṃ paṭipajjanti, nayaṃ buddhena desitaṃ;

Te dukkhassantaṃ karissanti, satthusāsanakārakā’’ti.

‘Those who practice thus according to the method taught by the Buddha, they, followers of the Teacher’s instruction, will make an end of suffering.’

Iti yā ca sammāpaṭipatti yo ca nirodho, ubhayametaṃ nevavipāko navipākadhammo. Brahmacariyaṃ vo, bhikkhave, desessāmi, brahmacariyaphalāni ca brahmacariyañca ariyo aṭṭhaṅgiko maggo brahmacariyaphalāni sotāpattiphalaṃ yāva arahattaṃ.

Thus, both right practice and cessation—these two are neither a result nor a condition for a result. Monks, I will teach you the holy life and the fruits of the holy life. The holy life is the Noble Eightfold Path, and the fruits of the holy life are the fruit of stream-entry up to Arahantship.

29. Tattha [Pg.205] katamaṃ sakavacanaṃ?

29. Among these, which is the Sutta on the Buddha's Own Words?

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

The non-doing of all evil, the undertaking of the wholesome, the purification of one’s own mind—this is the teaching of the Buddhas.

Tīṇimāni, bhikkhave, vimokkhamukhāni. Idaṃ sakavacanaṃ.

Monks, these are the three gateways to liberation. This is the Sutta on the Buddha's Own Words.

Tattha katamaṃ paravacanaṃ?

Among these, which is the Sutta on the Words of Others?

Natthi puttasamaṃ pemaṃ, natthi goṇasamitaṃ dhanaṃ;

Natthi sūriyasamā ābhā, samuddaparamā sarā.

There is no love like that for a son; there is no wealth like cattle; there is no radiance like the sun; among lakes, the ocean is supreme.

Hetunā mārisā kosiyā subhāsitena saṅgāmavijayo sopi nāma, bhikkhave, sakko devānamindo sakaṃ phalaṃ paribhuñjamānoti vitthārena kātabbaṃ. Idaṃ paravacanaṃ.

Sirs of the Kosiya clan, by reason of well-spoken words, there was victory in battle. Monks, Sakka, king of the devas, enjoys the fruit of his own deeds. Thus it should be elaborated. This is the Sutta on the Words of Others.

Tattha katamaṃ sakavacanañca paravacanañca?

Among these, which is the sutta that contains both the Buddha's Own Words and the Words of Others?

‘‘Yaṃ pattaṃ yañca pattabbaṃ, ubhayametaṃ rajānukiṇṇaṃ;

Ye evaṃvādino natthi, tesaṃ kāmesu doso’’ti.

‘That which is attained and that which is to be attained, both are strewn with defilement. Those who say thus do not exist; for them, there is aversion towards sensual pleasures.’ This is the Words of Others.

Idaṃ paravacanaṃ. Ye ca kho te ubho ante anupagamma vaṭṭaṃ tesaṃ natthi paññāpanāya. Idaṃ sakavacanaṃ.

This is the Words of Others. But for those who do not approach either of those two extremes, there is no designation of the round of existence. This is the Buddha's Own Words.

‘‘Nandati puttehi puttimā, gomā gohi tatheva nandati;

Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī’’ti – paravacanaṃ.

‘One with sons delights in sons; likewise, one with cattle delights in cattle. For attachments are a person’s delight; one who is without attachments does not delight.’ This is the Words of Others.

‘‘Socati puttehi puttimā, gomā gohi tatheva socati;

Upadhī hi narassa socanā, na hi so socati yo nirūpadhī’’ti – sakavacanaṃ.

‘One with sons grieves on account of sons; likewise, one with cattle grieves on account of cattle. For attachments are a person’s grief; one who is without attachments does not grieve.’ This is the Buddha's Own Words.

Idaṃ sakavacanaṃ paravacanañca.

This contains both the Buddha's Own Words and the Words of Others.

30. Tattha [Pg.206] katamaṃ sattādhiṭṭhānaṃ?

30. Among these, which is the Sutta Established on Beings?

Ye keci bhūtā bhavissanti ye vāpi, sabbe gamissanti pahāya dehaṃ;

Taṃ sabbajāniṃ kusalo viditvā, dhamme ṭhito brahmacariyaṃ careyya.

Whatever beings exist or will come to be, all will depart, having abandoned the body. The skillful one, knowing this complete loss, established in the Dhamma, should lead the holy life.

Tayome, bhikkhave, satthāro, tathāgato arahaṃ sekkho paṭipado. Idaṃ sattādhiṭṭhānaṃ.

Monks, there are these three teachers: the Tathāgata, the Arahant, and the trainee on the path. This is the Sutta Established on Beings.

Tattha katamaṃ dhammādhiṭṭhānaṃ?

Among these, which is the Sutta Established on the Dhamma?

Yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ;

Taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasiṃ.

Whatever sensual pleasure there is in the world, and whatever divine pleasure, these are not worth a sixteenth part of the happiness of the destruction of craving.

Sattime, bhikkhave, bojjhaṅgā, idaṃ dhammādhiṭṭhānaṃ.

Monks, there are these seven factors of enlightenment. This is the Sutta Established on the Dhamma.

Tattha katamaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca? Duddasamantaṃ saccaṃ duddaso paṭivedho bālehi, jānato passato natthi nandīti vadāmi. Duddasamantaṃ saccaṃ duddaso paṭivedho bālehīti dhammādhiṭṭhānaṃ. Jānato passato natthi nandīti sattādhiṭṭhānaṃ. Dārukkhandhopamaṃ gaṅgāya tīriyā orimañca tīraṃ pārimañca tīraṃ thale vā na ca ussīdanaṃ, majjhe ca na saṃsīdanaṃ manussaggāho ca amanussaggāho ca antopūtibhāvo ca, idaṃ dhammādhiṭṭhānaṃ. Evaṃ pana bhikkhu nibbānaninno bhavissati nibbānaparāyaṇoti sattādhiṭṭhānaṃ. Idaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca.

Among these, which is the sutta that is both Established on Beings and Established on the Dhamma? ‘For the foolish, the ultimate truth is hard to see, its penetration is hard to see. For one who knows and sees, there is no delight,’ thus I say. The part, ‘For the foolish, the ultimate truth is hard to see, its penetration is hard to see,’ is Established on the Dhamma. The part, ‘For one who knows and sees, there is no delight,’ is Established on Beings. The simile of the log floating down the river Ganges: it does not get cast up on the near shore or the far shore, nor does it run aground on high ground, nor does it sink in the middle, nor is it seized by humans or non-humans, nor does it become rotten within—this is Established on the Dhamma. The part, ‘In this way, a monk will be inclined towards Nibbāna, with Nibbāna as his destination,’ is Established on Beings. This is both Established on Beings and Established on the Dhamma.

Tattha katamo thavo?

Among these, which is the Sutta on Praise?

Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.

Among paths, the Eightfold is best; among truths, the four statements; among states, dispassion is best; and among bipeds, the One with Vision.

Tīṇimāni, bhikkhave, aggāni – buddho sattānaṃ, virāgo dhammānaṃ, saṅgho gaṇānaṃ. Ayaṃ thavo.

Monks, there are these three foremost things: among beings, the Buddha is foremost; among states, dispassion is foremost; among assemblies, the Saṅgha is foremost. This is the Sutta on Praise.

31. Tattha [Pg.207] katamaṃ anuññātaṃ?

31. Among these, which is the Sutta on What is Permitted?

Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu sabbattha saṃvuto;

Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.

Restraint by the body is good; good is restraint by speech. Restraint by the mind is good; good is restraint in every way. A bhikkhu restrained in every way is freed from all suffering.

Idaṃ bhagavatā anuññātaṃ.

This has been permitted by the Blessed One.

Tīṇimāni, bhikkhave, karaṇīyāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Idaṃ anuññātaṃ.

Monks, there are these three things to be done: good bodily conduct, good verbal conduct, and good mental conduct. This is the Sutta on What is Permitted.

Tattha katamaṃ paṭikkhittaṃ?

Among these, which is the Sutta on What is Rejected?

Natthi puttasamaṃ pemaṃ. Vitthāro idaṃ paṭikkhittaṃ.

‘There is no love like that for a son.’ The detailed explanation should be understood. This is the Sutta on What is Rejected.

Tīṇimāni, bhikkhave, akaraṇīyāni sayaṃ abhiññāya desitāni. Katamāni tīṇi? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Idaṃ paṭikkhittaṃ.

Monks, these are three things not to be done, taught by myself after having directly known them through supreme knowledge. What three? Bodily misconduct, verbal misconduct, and mental misconduct. This is called the Paṭikkhitta Sutta.

Tattha katamaṃ anuññātañca paṭikkhittañca?

Therein, what is the sutta that is both permitted and forbidden?

Kāyena kusalaṃ kare, assa kāyena saṃvuto;

Kāyaduccaritaṃ hitvā, kāyasucaritaṃ care.

One should do what is wholesome with the body; one should be restrained with the body. Having abandoned bodily misconduct, one should practice good bodily conduct.

Dvīhi paṭhamapadehi catutthena ca padena anujānāti. Kāyaduccaritaṃ hitvāti tatiyena padena paṭikkhittanti. Mahāvibhaṅgo aciratapānādo.

He permits with the first two phrases and with the fourth phrase. By the third phrase, 'Having abandoned bodily misconduct,' it is rejected. The Mahāvibhaṅga; the Aciratapānāda.

Tatthimā uddānagāthā

Therein, these are the summary verses:

Sace bhāyasi dukkhassa, mābhinandi anāgataṃ;

Vassakāle yathā chattaṃ, kusalāni kamatthake.

If one fears suffering; do not delight in the future; the sutta with the simile of an umbrella in the rainy season; wholesome deeds; the teaching that is just in sequence.

Sabbe dhammā anattāti, samāgataṃ vicālaye;

Na vo dukkhā pamokkhātthi, samatho ca vipassanā.

The sutta teaching 'All phenomena are not-self'; one should investigate the coming together; the sutta teaching 'There is no release from suffering for you,' etc.; tranquility and insight.

Kāmacchandaṃ upādāya, yo so vitakkehi khajjati;

Subhāvitatte bojjhaṅge, so imaṃ vijaṭaye jaṭaṃ.

Clinging to sensual desire; whoever is consumed by thoughts; with the enlightenment factors well-developed; that being should clear away this tangle which is craving.

Suññato lokaṃ avekkhassu, samādhibhāvi bhāvase;

Kāmaṃ kāmayamānassa, dhammacariyāya sugatiṃ.

Look upon the world as empty; one should manifestly develop concentration; the sutta teaching on desiring sensual pleasures; the sutta on attaining a good destination by practicing the Dhamma.

Haññate sabbā mucceva, nippoṭhento catuddisā;

Yo kāme parivajjeti, pārichattopameva ca.

Afflicted by dangers crushing from the four directions; one should overcome them all; whoever avoids sensual pleasures; and the sutta with the simile of the Pārichatta tree.

Yāni [Pg.208] karoti puriso, lokadhammā pakāsitā;

Sukho vipāko puññānaṃ, tatiyaṃ aññaṃ na vijjati.

Whatever deeds a man does; the worldly conditions are shown; the result of meritorious deeds is happiness; other than the third, none is found.

Ādānassa bhayaṃ ñatvā, jāyate jīyatepi ca;

Kāmā hi citrā vividhā, atha loṇasallopamaṃ.

Knowing the danger for one who does not give; one is born and also grows old; for wondrous sensual pleasures are of many different kinds; furthermore, the sutta taught with the simile of salt.

Na hi pāpaṃ kataṃ kammaṃ, agatīhi ca gacchati;

Yassindriyāni samathaṅgatāni, tatheva pañcañāṇiko.

An evil deed that is done is not good; one also goes by the wrong paths; the one whose faculties have reached tranquility; likewise, the five of the Ñāṇika Sutta.

Sattiyā viya omaṭṭho, viññāṇañca patiṭṭhitā;

Yo pāṇamatipāteti, tīṇi duccaritāni ca.

The sutta taught as 'like being pierced by a spear'; and consciousness is established; whoever destroys the life of beings; and the three kinds of misconduct.

Saṭṭhivassasahassāni, khaṇaṃ laddhāna dullabhaṃ;

Ayasāva malaṃ samuṭṭhitaṃ, catūsu paṭipattisu.

For sixty thousand years; having obtained the rare moment; rust arisen from iron; in the four practices.

Nelaṅgo setapacchādo, atha gopālakopamaṃ;

Sukho viveko tuṭṭhassa, vitakkā ca sudesitā.

Having good features, with a white covering; furthermore, the simile of the cowherd; for the contented person, happiness is seclusion; and thoughts are well-expounded.

Pheṇapiṇḍopamaṃ rūpaṃ, brahā uju patāpavā;

Paññā hi seṭṭhā lokasmiṃ, anaññā tīṇi indriyāni.

The sutta teaching that form is like a lump of foam; great, upright, and majestic; in the world, wisdom indeed is supreme; the three faculties beginning with 'I shall come to know the unknown'.

Kāmesu sattā kāmasaṅgasattā, atha vaṇṇo rahassavā;

Sabbe dhammā anattāti, ariyasaccañca desitaṃ.

The sutta on beings attached to sensual pleasures, stuck by the attachment of passion; furthermore, that which is worthy of praise; the sutta teaching that all phenomena are not-self; and the Noble Truth is taught.

Eseva maggo natthañño, sotāpannoti byākare;

Yassindriyāni subhāvitāni, atha dhammapadehi ca.

The sutta teaching 'This is the path, there is no other'; one should declare as 'a stream-enterer'; the one for whom the faculties are well-developed; furthermore, by the collections of Dhamma.

Vacasā manasā ceva, pañcakkhandhā aniccato;

Yāni karoti puriso, tīṇi sucaritāni ca.

By speech and by mind; the five aggregates as impermanent; whatever deeds a man does; and the three kinds of good conduct.

Rūpaṃ vedayitaṃ saññā, pañcakkhandhā pakāsitā;

Yo evaṃ paṭipajjati, brahmā ceva phalāni ca.

Form, feeling, perception; the five aggregates are shown; whoever practices thus is both the noble practice and its fruits.

Sabbapāpassa akaraṇaṃ, vimokkhā taṃ hi desitā;

Natthi puttasamaṃ pemaṃ, devānaṃ asurāna ca.

The non-doing of all evil; that liberation indeed is taught; there is no love equal to the love for a son; of devas and asuras as well.

Yaṃ pattaṃ yañca pattabbaṃ, nandati socati niccaṃ;

Ye keci bhūtā bhavissanti, satthāro ca pakāsitā.

The sutta teaching 'what has been attained and what is to be attained'; one constantly rejoices and sorrows; whatever beings will be; and the teachers are shown.

Yañca [Pg.209] kāmasukhaṃ loke, bojjhaṅgā ca sudesitā;

Maggānaṭṭhaṅgiko seṭṭho, tayo ca aggapattiyo.

The sutta on whatever sensual pleasure there is in the world; and the enlightenment factors are well taught; among paths, the Eightfold is supreme; and the attainments of the highest are three.

Kāyena saṃvaro sādhu, karaṇīyañca desitaṃ;

Natthi attasamaṃ pemaṃ, ariyā tīṇi ca desitā.

Restraint by way of the body is good; and what should be done is taught; there is no love equal to the love for oneself; and the three Noble Ones are taught.

Kāyena kusalaṃ abhirato, vinayañca kāmasukhaṃ loke;

Bojjhaṅgā ca sudesitā, duddasaṃ anataṃ ceva parāparaṃ ca;

Delighting in the wholesome by way of the body; and the removal of sensual pleasure in the world; and the enlightenment factors are well taught; the unconditioned, which is greatly longed for, is difficult to see.

Peṭakopadese sāsanappaṭṭhānaṃ nāma dutiyabhūmi samattā.

In the Peṭakopadesa, the second ground, named 'The Establishment of the Teaching', is completed.

3. Suttādhiṭṭhānatatiyabhūmi

3. The Third Ground: The Establishment of a Being

32. Tattha katamaṃ suttādhiṭṭhānaṃ?

32. Herein, what is the establishment of a being?

Lobhādhiṭṭhānaṃ dosādhiṭṭhānaṃ mohādhiṭṭhānaṃ alobhādhiṭṭhānaṃ adosādhiṭṭhānaṃ amohādhiṭṭhānaṃ kāyakammādhiṭṭhānaṃ vācākammādhiṭṭhānaṃ manokammādhiṭṭhānaṃ saddhindriyādhiṭṭhānaṃ vīriyindriyādhiṭṭhānaṃ satindriyādhiṭṭhānaṃ samādhindriyādhiṭṭhānaṃ paññindriyādhiṭṭhānaṃ.

The establishment of greed, the establishment of hatred, the establishment of delusion, the establishment of non-greed, the establishment of non-hatred, the establishment of non-delusion, the establishment of bodily action, the establishment of verbal action, the establishment of mental action, the establishment of the faculty of faith, the establishment of the faculty of energy, the establishment of the faculty of mindfulness, the establishment of the faculty of concentration, the establishment of the faculty of wisdom.

Tattha katamaṃ lobhādhiṭṭhānaṃ?

Herein, what is the establishment of greed?

Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;

Bhiyyo taṇhā pavaḍḍhati, esa kho gāḷhaṃ karoti bandhanaṃ.

For a being tormented by thoughts, of intense passion, contemplating the beautiful, craving grows all the more; this one indeed makes the bondage strong.

Vitakkamathitassāti kāmarāgo. Subhānupassinoti kāmarāgavatthu. Bhiyyo taṇhā pavaḍḍhatīti kāmataṇhā. Esa gāḷhaṃ karoti bandhananti rāgaṃ, iti yo yo dhammo mūlanikkhitto, so yevettha dhammo uggāvahitabbo. Na bhagavā ekaṃ dhammaṃ ārabbha aññaṃ dhammaṃ deseti. Yassa vitakketi kāmavitakko tameva vitakkaṃ kāmavitakkena niddisīyati. Tibbarāgassāti tasseva vitakkassa vatthuṃ niddisati. Subhānupassino bhiyyo taṇhā pavaḍḍhatīti tameva rāgaṃ kāmataṇhāti niddisati. Esa gāḷhaṃ karoti bandhananti tameva taṇhāsaṃyojanaṃ niddisati. Evaṃ gāthāsu anuminitabbaṃ. Evaṃ saveyyākaraṇesu.

"Tormented by thoughts" refers to sensual passion. "Contemplating the beautiful" refers to the object of sensual passion. "Craving grows all the more" refers to sensual craving. "This one makes the bondage strong" refers to passion. Thus, whatever phenomenon is established as the root, that very phenomenon should be discerned here. The Blessed One does not teach one phenomenon based on another phenomenon. For one who thinks a sensual thought, that very thought is indicated by 'sensual thought.' "Of intense passion" indicates the object of that very thought. "For one contemplating the beautiful, craving grows all the more" indicates that very passion as 'sensual craving.' "This one makes the bondage strong" indicates that very fetter of craving. Thus it should be inferred in the verses. Likewise in the prose explanations.

Tattha [Pg.210] bhagavā ekaṃ dhammaṃ tividhaṃ niddisati, nissandato hetuto phalato.

Therein the Blessed One indicates one phenomenon in three ways: by way of consequence, by way of cause, and by way of fruit.

Dadaṃ piyo hoti bhajanti naṃ bahū, kittiñca pappoti yaso ca vaḍḍhati;

Amaṅkubhūto parisaṃ vigāhati, visārado hoti naro amaccharī.

One who gives is dear, many associate with him; he obtains fame, and his renown increases. Unabashed, he enters an assembly; a man without stinginess becomes confident.

Dadanti yaṃ yaṃ dānaṃ, idaṃ dānamayikaṃ puññakriyaṃ. Tattha hetu. Yaṃ cetaṃ. Bhajanti naṃ bahū, kittinti yo ca kalyāṇo kittisaddo loke abbhuggacchati, yaṃ bahukassa janassa piyo bhavati manāpo ca. Yañca avippaṭisārī kālaṅkaroti ayaṃ nissando. Yaṃ kāyassa bhedā devesu upapajjatīti idaṃ phalaṃ. Idaṃ lobhādhiṭṭhānaṃ.

Whatever gift they give, this is the meritorious action consisting of giving. Herein, that is the cause. That many people associate with him, that the good sound of his fame rises up in the world, that he becomes dear and pleasing to many people, and that he passes away without remorse—this is the consequence. That after the breaking up of the body, he is reborn among the gods—this is the fruit. This is the establishment of non-greed.

33. Tattha katamaṃ dosādhiṭṭhānaṃ?

33. Herein, what is the establishment of hatred?

Yo pāṇamatipāteti, musāvādañca bhāsati;

Loke adinnaṃ ādiyati, paradārañca gacchati;

Surāmerayapānañca, yo naro anuyuñjati.

Whoever destroys a living being, and speaks falsehood; takes what is not given in the world, and goes to another's wife; and whatever man is devoted to the drinking of liquor and spirits—

Appahāya pañca verāni, dussīlo iti vuccati;

Kāyassa bhedā duppañño, nirayaṃ sopapajjati.

Not having abandoned these five enmities, he is called 'immoral'; on the breaking up of the body, the foolish one is reborn in hell.

Yo pāṇamatipātetīti duṭṭho pāṇamatipāteti. Musāvādañca bhāsatīti dosopaghātāya musāvādañca bhāsati. Surāmerayapānañca, yo naro anuyuñjatīti doso nidānaṃ. Yo ca surāmerayapānaṃ anuyuñjati yathāparadāravihārī amittā janayanti.

"Whoever destroys a living being": being malicious, he destroys a living being. "And speaks falsehood": he speaks falsehood to cause injury. "And whatever man is devoted to the drinking of liquor and spirits": aversion is the source. And for him who is devoted to drinking liquor and spirits, dwelling in delight, enemies are generated.

Pañca verāni appahāyāti pañcannaṃ bhikkhāpadānaṃ samatikkamanaṃ sabbesaṃ dosajānaṃ sā paṇṇatti, teneva dosajanitena kammena dussīlo iti vuccati sopi dhammo hetunā niddisitabbo, nissandena phalena ca.

"Not having abandoned the five enmities" means the transgression of the five training rules. It is the transgression of all things born of aversion; that is the designation. By that very action born of aversion, one is called 'immoral'. That state, too, should be indicated by its cause, its consequence, and its fruit.

Tīṇi bālassa bālalakkhaṇāni – dubbhāsitabhāsī ca hoti, duccintitacintī ca dukkaṭakammakārī ca. Tattha yaṃ kāyena ca vācāya ca parakkamati, idamassa dukkaṭakammakārī. Tāyaṃ yathā ca musāvādaṃ bhāsati yathā pubbaniddiṭṭhaṃ[Pg.211], idamassa dubbhāsitā. Yañca saṅkappeti manoduccaritaṃ byāpādaṃ, idamassa duccintitacintitā. Yaṃ so imehi tīhi bālalakkhaṇehi samannāgato tīṇi tajjāni dukkhāni domanassāni anubhavati, so ca hoti sabhaggato vā parisaggato vā tajjaṃ kathaṃ kathanti. Yadā bhavati so ca pāṇātipātādidasaakusalakammapathā, so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedetīti. Puna caparaṃ yadā passati coraṃ rājāparādhikaṃ raññā gahitaṃ jīvitā voropetaṃ, tassevaṃ bhavati sace mamampi rājā jāneyya mamampi rājā gāhāpetvā jīvitā voropeyyāti, so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Puna caparaṃ bālo yadā bhavati āsanā samārūḷho yāva yā me gati bhavissati ito pecca paraṃ maraṇāti so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti iti bālalakkhaṇaṃ hetu. Tīṇi tajjāni dukkhāni nissando. Kāyassa bhedā nirayesu upapajjati, idaṃ phalaṃ. Idaṃ dosādhiṭṭhānaṃ.

Three are the characteristics of a fool: he speaks badly, thinks badly, and acts badly. Herein, what he undertakes by body and speech, this is his 'acting badly.' As he speaks falsehood as previously indicated, this is his 'speaking badly.' And what he plans—mental misconduct, ill will—this is his 'thinking badly.' Because he is endowed with these three characteristics of a fool, he experiences three corresponding sufferings and sorrows. Whether he has gone to an assembly or a gathering, they speak corresponding talk. When he has the ten unwholesome courses of action, beginning with killing living beings, as his cause, he experiences suffering and sorrow. Furthermore, when he sees a thief, a royal offender, seized by the king and deprived of life, it occurs to him: 'If the king were to know of me, he would have me seized and deprived of life too.' From that cause, he experiences suffering and sorrow. Furthermore, when the fool is on his deathbed, he thinks, 'What will my destination be after death, having passed on from here?' From that cause, he experiences suffering and sorrow. Thus, the characteristics of a fool are the cause. The three corresponding sufferings are the consequence. After the breaking up of the body, he is reborn in the hells—this is the fruit. This is the establishment of aversion.

34. Tattha katamaṃ mohādhiṭṭhānaṃ?

34. Herein, what is the establishment of delusion?

Satañceva sahassānaṃ, kappānaṃ saṃsarissati;

Athavā pi tato bhiyyo, gabbhā gabbhaṃ gamissatha.

For hundreds and for thousands of aeons, one will wander on; or even more than that, from womb to womb you will go.

Anupādāya buddhavacanaṃ, saṅkhāre attato upādāya;

Dukkhassantaṃ karissanti, ṭhānametaṃ na vijjati.

Without grasping the Buddha's word, but grasping formations as self, that they will make an end of suffering—this situation is not possible.

Yo yaṃ anamataggasaṃsāraṃ samāpanno jāyate ca mīyate ca, ayaṃ avijjāhetukā. Yānipi ca saṅkhārānaṃ payojanāni, tānipi avijjāpaccayāni, yaṃ adassanaṃ buddhavacanassa, ayaṃ avijjāsutteyeva niddiṭṭhaṃ. Yo ca saṅkhāre attato harati pañcakkhandhe pañca diṭṭhiyo upagacchati. ‘‘Etaṃ mama, esohamasmi, eso me attā’’ti idaṃ suttaṃ avijjāya nikkhittaṃ, avijjāya nikkhipitaṃ. Evaṃ satthā sutte nayena dhammena niddisati. Asādhāraṇena taṃyeva tattha niddisitabbaṃ. Na aññaṃ.

Whoever, having entered this beginningless saṃsāra, is born and dies—this has ignorance as its cause. And whatever results of formations there are, they too are conditioned by ignorance. The non-seeing of the Buddha's word is ignorance; this is indicated in the Sutta itself. And whoever construes formations as self arrives at five views regarding the five aggregates: 'This is mine, this I am, this is my self.' This teaching is established in ignorance, laid down in ignorance. Thus the Teacher indicates in the sutta by method and by principle. That very thing should be indicated there by what is specific to it, not anything else.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘‘idaṃ dukkha’’nti nappajānanti cattāri saccāni vitthārena, yaṃ tattha appajānanā, idaṃ dukkhaṃ, ayaṃ hetu. Appajānanto vividhe saṅkhāre abhisaṅkharoti, ayaṃ nissando. Yañca diṭṭhigatāni parāmasati ‘‘idameva saccaṃ moghamañña’’nti ayaṃ nissando. Yaṃ [Pg.212] punabbhavaṃ nibbatteti, idaṃ phalaṃ. Ayampi dhammo saniddiṭṭho hetuto ca phalato ca nissandato ca.

O monks, whatever ascetics or brahmins do not know 'This is suffering' and the four truths in detail—in that teaching, whatever non-understanding there is, this is suffering, and this is the cause. Not knowing, one fabricates various formations; this is the consequence. And that one grasps at views, thinking, 'Only this is true, the other is empty'; this is the consequence. That which causes another existence to arise, this is the fruit. This teaching is also well-explained by way of cause, by way of fruit, and by way of consequence.

Ettha pana keci dhammā sādhāraṇā bhavanti. Hetu khalu āditoyeva sutte nikkhipissanti. Yathā kiṃ bhave cattārimāni, bhikkhave, agatigamanāni. Tattha yañca chandāgatiṃ gacchati yañca bhayāgatiṃ gacchati, ayaṃ lobho akusalamūlaṃ. Yaṃ dosā, ayaṃ dosoyeva. Yaṃ mohā, ayaṃ mohoyeva. Evaṃ imāni tīṇi akusalamūlāni āditoyeva upaparikkhitabbāni. Yattha ekaṃ niddisitabbaṃ, tattha ekaṃ niddisīyati. Tathā dve yathā tīṇi, na hi ādīhi anikkhitte hetu vā nissando vā phalaṃ vā niddisitabbaṃ.

However, in this teaching, some phenomena are common. Indeed, the cause will be set forth in the sutta from the very beginning. How so? 'O monks, in existence, there are these four wrong courses. In that regard, whatever going to the wrong course of desire there is, and whatever going to the wrong course of fear there is, this is the unwholesome root of greed. Whatever is from hatred, this is hatred itself. Whatever is from delusion, this is delusion itself.' Thus, these three unwholesome roots should be investigated from the very beginning. Where one should be pointed out, one is pointed out. Just as three are, so too are two. Indeed, if it is not set forth from the beginning, neither the cause, nor the consequence, nor the fruit should be pointed out.

Ayañcettha gāthā –

And this is the verse herein:

Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

Nihīyati tassa yaso, kāḷapakkheva candimā.

Whoever transgresses the Dhamma through desire, hatred, fear, or delusion, for that person, fame and retinue decline, like the moon in the waning fortnight.

Kattha chandā ca ayaṃ lobho yathā niddiṭṭhaṃ pubbe. Idaṃ mohādhiṭṭhānaṃ.

Therein, there is desire, and this is greed, as was pointed out before. This is the establishment of delusion.

35. Tattha katamaṃ alobhādhiṭṭhānaṃ?

35. Therein, what is the establishment of non-greed?

‘‘Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;

Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;

Taṃ ve nappasahati māro, vāto selaṃva pabbata’’nti.

Dwelling contemplating the unattractive, well-restrained in the senses, knowing the measure in food, having faith, with aroused energy—Māra indeed cannot oppress that one, just as the wind cannot oppress a rocky mountain.

Tattha yā asubhāya upaparikkhā, ayaṃ kāmesu ādīnavadassanena pariccāgo. Indriyesu susaṃvuto tasseva alobhassa pāripūriyaṃ mama āyatanasocitaṃ anupādāya. Bhojanamhi ca mattaññunti rasataṇhāpahānaṃ. Iti ayaṃ alobho asubhānupassitāya vatthuto dhārayati, so alobho hetu. Indriyesu guttadvāratāya gocarato dhārayati, bhojanemattaññutāya parato dhārayati, ayaṃ nissando. Taṃ ve nappasahati māro, vāto selaṃ va pabbatanti, idaṃ phalaṃ. Iti yoyeva dhammo ādimhi nikkhitto, soyeva majjhe ceva avasāne ca.

Therein, whatever investigation there is by way of the unattractive, this is the abandonment of sensual pleasures through seeing the danger in them. Being well-restrained in the senses is for the fulfillment of that very non-greed, for the sake of not clinging to what is accumulated by way of the sense bases. And 'knowing the measure in food' is for the abandonment of craving for tastes. Thus, this non-greed, through contemplation of the unattractive, upholds by way of the object; that non-greed is the cause. Through having guarded doors in the senses, it upholds by way of the sense-field; through knowing the measure in food, it upholds from danger; this is the consequence. 'Māra indeed cannot overcome him, as the wind a rocky mountain'—this is the fruit. Thus, the very same teaching that was set forth at the beginning is also set forth in the middle and at the end.

Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi asamuppannassa kāmacchandassa anuppādāya uppannassa vā pahānāya, yathayidaṃ asubhanimittaṃ. Tattha asubhanimittaṃ [Pg.213] manasikarontassa anuppanno ceva kāmacchando na uppajjati, uppanno ca kāmacchando pahīyati. Idaṃ alobhassa vatthu. Yaṃ puna anuppanno kāmarāgo pariyādiyati rūparāgaṃ arūparāgaṃ, iti phalaṃ. Iti ayampi ca dhammo niddiṭṭho hetuto ca nissandato ca phalato ca. Idaṃ alobhādhiṭṭhānaṃ.

Monks, I do not see even one other thing for the non-arising of unarisen sensual desire or for the abandoning of that which has arisen, as there is this sign of the unattractive. For one who gives attention to the sign of the unattractive, unarisen sensual desire does not arise, and arisen sensual desire is abandoned. This is the basis for non-greed. Furthermore, the overcoming of unarisen sensual lust, lust for form, and lust for the formless—this is the fruit. Thus, this teaching is also pointed out by way of cause, by way of consequence, and by way of fruit.

Tattha katamaṃ adosādhiṭṭhānaṃ?

Therein, what is the basis of non-hatred?

Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;

Sabbe ca pāṇe manasānukampaṃ, pahūtamariyo pakaroti puññaṃ.

If with a mind free from malice one generates loving-kindness toward even one being, by that one becomes skilled. And the noble one, having compassion in mind for all beings, makes abundant merit.

Ekampi ce pāṇamaduṭṭhacitto mettāyatīti ayaṃ adoso. Nigghātena assādo, kusalo tena hotīti tena kusalena dhammena saṃyutto dhammapaññattiṃ gacchati. Kusaloti yathā paññāya pañño paṇḍiccena paṇḍito. Pahūtamariyo pakaroti puññanti tassāyeva vipāko ayaṃ lokiyassa, na hi lokuttarassa. Tattha yā mettāyanā, ayaṃ hetu. Yaṃ kusalo bhavati ayaṃ nissando. Yāva abyāpajjo bhūmiyaṃ bahupuññaṃ pasavati, idaṃ phalaṃ. Iti adoso niddiṭṭho hetuto ca nissandato ca phalato ca.

'If with a mind free from malice one generates loving-kindness toward even one being'—this is non-hatred. Delight is in non-destruction. As for 'by that one becomes skilled,' being conjoined with that wholesome quality, one reaches the designation of Dhamma. 'Skilled' is as one is wise through wisdom, or learned through learning. As for 'The noble one makes abundant merit,' this is the result of that worldly state only; it is not of the supramundane. Therein, whatever loving-kindness there is, this is the cause. That one becomes skilled, this is the consequence. That much merit is produced up to the sphere of non-affliction, this is the fruit. Thus, non-hatred is pointed out by way of cause, by way of consequence, and by way of fruit.

Ekādasānisaṃsā mettāya cetovimuttiyā. Tattha yā mettācetovimutti, ayaṃ ariyadhammesu rāgavirāgā cetovimutti, lokikāya bhūmikā hetu, yaṃ sukhaṃ āyatiṃ manāpo hoti manussānaṃ, ime ekādasa dhammā nissando. Yañca akatāvī brahmakāye upapajjati. Idaṃ phalaṃ. Idaṃ adosādhiṭṭhānaṃ.

There are eleven benefits of the liberation of mind through loving-kindness. Therein, whatever liberation of mind through loving-kindness there is, this, among the noble qualities, is the liberation of mind through dispassion for lust. The worldly plane is the cause. That happiness which in the future is pleasing to humans—these eleven qualities are the consequence. And that one, even if the task is uncompleted, is reborn in the Brahma-world. This is the fruit. This is the basis of non-hatred.

36. Tattha katamaṃ amohādhiṭṭhānaṃ?

36. Therein, what is the basis of non-delusion?

Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī ;

Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.

Wisdom indeed is supreme in the world, that which leads to penetration; by which one rightly knows the destruction of birth and death.

Paññā [Pg.214] hi seṭṭhāti vatthuṃ. Nibbedhagāminīti nibbānagāminiyaṃ yathābhūtaṃ paṭivijjhati. Sammā pajānāti, jātimaraṇasaṅkhayanti amoho. Paññāti hetu. Yaṃ pajānāti ayaṃ nissando. Yo jātimaraṇasaṅkhayo, idaṃ phalaṃ. Iti amoho niddiṭṭho hetunā ca nissandena ca phalena ca.

'Wisdom indeed is supreme' is the basis. 'Leading to penetration' means one penetrates as it really is that which leads to Nibbāna. 'One rightly knows the destruction of birth and death' is non-delusion. Wisdom is the cause. That which one knows is the consequence. Whatever destruction of birth and death there is, this is the fruit. Thus, non-delusion is pointed out by way of cause, by way of consequence, and by way of fruit.

Tīṇimāni, bhikkhave, indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ. Tattha katamaṃ anaññātaññassāmītindriyaṃ? Idha, bhikkhave, bhikkhu anabhisametassa dukkhassa ariyasaccassa abhisamayāya chandaṃ janeti vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti padahati. Evaṃ catunnaṃ ariyasaccānaṃ kātabbaṃ. Tattha katamaṃ aññindriyaṃ? Idha, bhikkhave, bhikkhu ‘‘idaṃ dukkhaṃ ariyasacca’’nti yathābhūtaṃ pajānāti, yā ca maggo, idaṃ aññindriyaṃ. Āsavakkhayā anāsavo hoti, idaṃ vuccati aññātāvindriyaṃ. Tathāyaṃ paññā, ayaṃ hetu. Yaṃ chandaṃ janeti vāyamati, yā pajānāti, ayaṃ nissando. Yena sabbaso āsavānaṃ khayā hetu, yaṃ khaye ñāṇamuppajjati, anuppāde ñāṇañca, ayaṃ nissando. Yaṃ arahattaṃ, idaṃ phalaṃ. Tattha khīṇā me jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyanti, idaṃ khaye ñāṇaṃ. Nāparaṃ itthattāyāti pajānāmīti idaṃ anuppāde ñāṇaṃ. Iti imāni indriyāni amoho niddiṭṭho hetunā ca nissandena ca phalena ca. Imāni asādhāraṇāni niddiṭṭhāni.

Monks, there are these three faculties: the faculty of 'I will come to know the unknown,' the faculty of knowing, and the faculty of one who has known. Therein, what is the faculty of 'I will come to know the unknown'? Here, monks, a monk generates desire, strives, arouses energy, exerts and applies his mind for the full comprehension of the noble truth of suffering that he has not yet fully comprehended. Thus it should be done for the four noble truths. Therein, what is the faculty of knowing? Here, monks, a monk understands as it really is: 'This is the noble truth of suffering,' and so on up to the path; this is the faculty of knowing. With the destruction of the taints, he becomes taint-free—this is called the faculty of one who has known. Likewise, this wisdom is the cause. That one generates desire, strives, and understands—this is the consequence. That by which there is the complete destruction of the taints is the cause; the knowledge that arises in destruction and the knowledge of non-arising—this is the consequence. That which is Arahantship—this is the fruit. Therein, 'Destroyed is my birth, the holy life has been lived, what had to be done has been done'—this is the knowledge of destruction. 'I understand that there is no more for this state of being'—this is the knowledge of non-arising. Thus, non-delusion, in the form of these three faculties, is pointed out by way of cause, consequence, and fruit. These unique qualities have been pointed out.

Tattha katamāni kusalamūlāni sādhāraṇāni? Kusalañca vo, bhikkhave, desessāmi kusalamūlañceva. Tattha katamaṃ kusalamūlaṃ? Alobho adoso amoho. Tattha katamaṃ kusalaṃ? Aṭṭha sammattāni sammādiṭṭhi yāva sammāsamādhi. Tattha yāni kusalamūlāni, ayaṃ hetu. Yañca alobho tīṇi kammāni samuṭṭhāpeti saṅkappaṃ vāyāmaṃ samādhiñca, ayaṃ alobhassa nissando. Tattha yo adoso, ayaṃ hetu. Yaṃ tayo dhamme paṭṭhapeti sammāvācaṃ sammākammantaṃ sammāājīvañca, ayaṃ nissando. Tattha yo amoho hetu, yaṃ dve dhamme upaṭṭhapeti aviparītadassanampi ca anabhilāpanaṃ, ayaṃ nissando. Imassa brahmacariyassa yaṃ phalaṃ, tā dve vimuttiyo rāgavirāgā cetovimutti avijjā virāgā ca paññāvimutti, idaṃ phalaṃ. Iti imāni tīṇi kusalamūlāni niddiṭṭhāni hetuto [Pg.215] ca nissandato ca phalato ca. Evaṃ sādhāraṇāni kusalāni paṭivijjhitabbāni.

Therein, what are the common wholesome roots? I will teach you, monks, what is wholesome and what are the wholesome roots. Therein, what are the wholesome roots? Non-greed, non-hatred, and non-delusion. Therein, what is wholesome? The eight rightnesses: right view up to right concentration. Therein, the wholesome roots are the cause. That non-greed gives rise to three factors—right intention, right effort, and right concentration—this is the consequence of non-greed. Therein, non-hatred is the cause. That it establishes three factors—right speech, right action, and right livelihood—this is the consequence. Therein, non-delusion is the cause. That it establishes two things—unperverted vision and restraint in speech—this is the consequence. The fruit of this holy life is the two liberations: liberation of mind through the fading away of lust and liberation by wisdom through the fading away of ignorance—this is the fruit. Thus, these three wholesome roots have been pointed out by way of cause, consequence, and fruit. In this way, the common wholesome qualities are to be penetrated.

Yattha duve yattha tīṇi. Ayañcettha gāthā.

Where there are two, where there are three. And this is the verse on this matter.

‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.

The sage abandoned the measurable, the immeasurable, the origin, and the formations of existence; delighting within, composed, he shattered the self-arisen defilement like armor.

Tulamatulañca sambhavanti tulasaṅkhataṃ atulasaṅkhataṃ. Tattha ye saṅkhatā tulaṃ, te dve dhammā assādo ca ādīnavo ca tulitā bhavanti. Ettako kāmesu assādo. Ettako ādīnavo imassa, idaṃ nissaraṇanti iti nibbānaṃ pajānāti. Dvīhi kāraṇehi atulaṃ na ca sakkā tulayituṃ. Ettakaṃ etaṃ netaṃ paramatthīti tena atulaṃ. Atha pāpuṇā ratanaṃ karitvā acchariyabhāvena atulaṃ. Tattha kusalassa ca abhisambhavā jānanā passanā, ayaṃ amoho. Yaṃ tattha ñātā osiraṇā bhavasaṅkhārānaṃ, ayaṃ alobho. Yaṃ ajjhattarato samāhitoti vikkhepapaṭisaṃharaṇā, ayaṃ adoso. Iti imāni tīṇi kusalamūlāni. Tulamatulasambhavanti ayaṃ amoho. Yo bhavasaṅkhārānaṃ samosaraṇaṃ lobho sammāsamādhīnaṃ assādo, ayaṃ hetu. Yaṃ ajjhattarato avijjaṇḍakosaṃ sambhedo, ayaṃ nissando. Sā pavatti imāni tīṇi niddiṭṭhāni kusalamūlāni hetuto ca nissandato ca phalato ca.

'The measurable, the immeasurable, and the origin' means the measured conditioned and the unmeasured conditioned. Therein, those that are conditioned are 'measurable'; these two phenomena, gratification and danger, are measured. 'This much is the gratification in sensual pleasures. This much is the danger. This is the escape'—thus one understands Nibbāna. For two reasons the immeasurable cannot be measured. 'It is of such a measure; there is nothing higher than this'—for this reason, it is immeasurable. Then, for those who have attained it, having made it a jewel, by its marvelous nature it is immeasurable. Therein, the knowing and seeing of the arising of the wholesome, this is non-delusion. That which is known there as non-adherence to the formations of existence, this is non-greed. Regarding 'delighting within, composed,' that which is the restraining of distraction, this is non-hatred. Thus, these are the three wholesome roots. 'The measurable, the immeasurable, and the origin'—this is non-delusion. The greed that is the convergence for the formations of existence, and the gratification in right concentrations—this is the cause. For one delighting within, the shattering of the eggshell of ignorance, this is the consequence. That is the process. These three wholesome roots have been pointed out by way of cause, consequence, and fruit.

Ettāvatā esā pavatti ca nivatti ca akusalamūlehi pavattati, kusalamūlehi nivattatīti imehi ca tīhi sabbaṃ akusalamūlaṃ samosaraṇaṃ gacchati. So dhamme vā vacanato niddiṭṭho taṇhāti vā kodhoti vā asampajaññanti vā anusayoti vā makkhoti vā paḷāsoti vā assatīti vā issāti vā macchariyanti vā aññāṇanti vā, tehi ye ca vatthūhi niddisitabbaṃ. Yassimāni dve vacanāni dhammapadāni niddiṭṭhāni na so atthi kilesā, yo imesu navasu padesu samodhānaṃ samosaraṇaṃ gacchati. Ayaṃ kileso, na ca lobho, na ca doso, na ca moho.

To this extent, this process of continuation and cessation occurs: it continues because of unwholesome roots and ceases because of wholesome roots. And through these three, all unwholesome roots go to convergence. That is pointed out in the Dhamma as taught, as 'craving,' or 'anger,' or 'non-comprehension,' or 'latent tendency,' or 'contempt,' or 'malice,' or 'unmindfulness,' or 'envy,' or 'stinginess,' or 'ignorance'; and by the things by which they are to be described. For whom these two words, these Dhamma-phrases, are pointed out, there is no defilement that goes to combination and convergence in these nine instances. This is the defilement, and it is not greed, not hatred, and not delusion.

Yathā akusalamūlāni, evaṃ kusalāni paṭikkhepena niddisitabbāni.

Just as the unwholesome roots are to be pointed out, so too the wholesome roots should be pointed out by way of contrast.

Idaṃ amohādhiṭṭhānaṃ.

This is the foundation of non-delusion.

37. Tattha [Pg.216] katamaṃ kāyakammādhiṭṭhānaṃ?

37. Therein, what is the foundation of bodily action?

Kāyena kusalaṃ kare, assa kāyena saṃvuto;

Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.

With the body, one should do what is wholesome; one should be restrained with the body. Having abandoned bodily misconduct, with the body one should practice good conduct.

Tīṇimāni, bhikkhave, sucaritāni. Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, idaṃ kāyakammādhiṭṭhānaṃ.

Monks, there are these three good courses of conduct: abstaining from the destruction of life, abstaining from taking what is not given, abstaining from sexual misconduct. This is the foundation of bodily action.

Tattha katamaṃ vācākammādhiṭṭhānaṃ?

Therein, what is the foundation of verbal action?

Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālikaṃ taṃ catutthaṃ.

The good say that well-spoken speech is supreme. One should speak the Dhamma, not what is not Dhamma—that is the second. One should speak what is pleasant, not what is unpleasant—that is the third. One should speak the truth, not what is false—that is the fourth.

Cattārimāni ca vacīsucaritāni idaṃ vācākammādhiṭṭhānaṃ.

These four are verbal good conducts. This is the foundation of verbal action.

Tattha katamaṃ manokammādhiṭṭhānaṃ?

Therein, what is the foundation of mental action?

Manena kusalaṃ kammaṃ, manasā saṃvuto bhave;

Manoduccaritaṃ hitvā, manasā sucaritaṃ care.

With the mind, one should do wholesome action; one should be restrained with the mind. Having abandoned mental misconduct, with the mind one should practice good conduct.

Tīṇimāni manosucaritāni, anabhijjhā, abyāpādo, sammādiṭṭhi, idaṃ manokammādhiṭṭhānaṃ. Imāni asādhāraṇāni suttāni.

These three are the good conduct of mind: non-covetousness, non-ill will, and right view. This is the foundation of mental action. These are the uncommon discourses.

Tattha katamāni sādhāraṇāni suttāni?

Therein, what are the common discourses?

Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā ;

Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ.

Guarding speech, well-restrained by mind, and with the body one should do no unwholesome deed. One should purify these three paths of action and delight in the path proclaimed by the Sage.

Tisso imā, bhikkhave, pārisuddhiyo – kāyakammapārisuddhi, vācākammapārisuddhi, manokammapārisuddhi.

Monks, there are these three purities: purity of bodily action, purity of verbal action, and purity of mental action.

Tattha katamā kāyakammapārisuddhi? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Tattha katamā vacīkammapārisuddhi? Musāvādā veramaṇī…pe… samphappalāpā veramaṇī. Tattha katamā manokammapārisuddhi? Anabhijjhā abyāpādo sammādiṭṭhi. Idaṃ sādhāraṇasuttaṃ.

Therein, what is purity of bodily action? Abstaining from the destruction of life, abstaining from taking what is not given, abstaining from sexual misconduct. Therein, what is purity of verbal action? Abstaining from false speech... abstaining from idle chatter. Therein, what is purity of mental action? Non-covetousness, non-ill will, and right view. This is the common discourse.

Iti [Pg.217] sādhāraṇāni ca suttāni asādhāraṇāni ca suttāni paṭivijjhitabbāni. Paṭivijjhitvā vācāya kāyena ca suttassa attho niddisitabbo.

Thus, the common discourses and the uncommon discourses should be thoroughly penetrated. Having penetrated them, the meaning of the discourse should be pointed out by speech and by body.

38. Tattha katamaṃ saddhindriyādhiṭṭhānaṃ?

38. Therein, what is the foundation of the faculty of faith?

Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

Whose faith in the Tathāgata is unwavering, well-established; and whose virtue is excellent, beloved by the noble ones, and praised.

Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

He who has serene confidence in the Saṅgha, and whose view has become straight; they call him not poor, his life is not fruitless.

Saddhā ve nandikā ārādhiko, no tassa saddhoti;

Sabbaṃ siyāti bhagavantaṃ, tathārūpo dhammasampasādo.

Thus, such serene confidence in the Dhamma is confidence in the Blessed One.

Idaṃ saddhindriyādhiṭṭhānaṃ.

This is the foundation of the faculty of faith.

Tattha katamaṃ vīriyādhiṭṭhānaṃ?

Therein, what is the foundation of energy?

Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

Strive on! Go forth! Apply yourselves to the Buddha's teaching! Shake off the army of Death, as an elephant does a house of reeds.

Cattārome, bhikkhave, sammappadhānā, idaṃ vīriyādhiṭṭhānaṃ.

Monks, there are these four right exertions. This is the foundation of energy.

Tattha katamaṃ satindriyādhiṭṭhānaṃ?

Therein, what is the foundation of the faculty of mindfulness?

Satīmato sadā bhaddaṃ, bhaddamatthu satīmato;

Satīmato sadā seyyo, satīmā sukhamedhati.

For the mindful one there is always good fortune; may there be good fortune for the mindful one. For the mindful one there is always betterment; the mindful one prospers in happiness.

Cattāro satipaṭṭhānā vitthārena kātabbā, idaṃ satindriyādhiṭṭhānaṃ.

The four foundations of mindfulness should be undertaken in detail; this is the foundation of the faculty of mindfulness.

Tattha katamaṃ samādhindriyādhiṭṭhānaṃ?

Therein, what is the foundation of the faculty of concentration?

Ākaṅkhato te naradammasārathi, devā manussā manasā vicintitaṃ;

Sabbena jaññā kasiṇāpi pāṇino, santaṃ samādhiṃ araṇaṃ nisevato.

O Charioteer of men to be tamed, one who practices peaceful, passionless concentration would know completely all beings, and that which is pondered in the minds of gods and humans who long for you.

Tayome, bhikkhave, samādhī – savitakko savicāro, avitakko vicāramatto, avitakko avicāro. Idaṃ samādhindriyādhiṭṭhānaṃ.

Monks, there are these three concentrations: that with initial application and sustained application, that without initial application but with only sustained application, and that without initial application and without sustained application. This is the foundation of the faculty of concentration.

Tattha [Pg.218] katamaṃ paññindriyādhiṭṭhānaṃ?

Therein, what is the foundation of the faculty of wisdom?

Paññā hi seṭṭhā lokasminti vitthārena.

'Indeed, wisdom is best in the world.' This should be understood in detail.

Tisso imā, bhikkhave, paññā – sutamayī, cintāmayī, bhāvanāmayī, idaṃ paññindriyādhiṭṭhānaṃ suttaṃ, imāni indriyādhiṭṭhānāni asādhāraṇāni suttāni.

Bhikkhus, there are these three kinds of wisdom: wisdom consisting of learning, wisdom consisting of thinking, and wisdom consisting of development. This is the discourse on the basis of the wisdom faculty. These bases of the faculties are uncommon discourses.

39. Tattha katamāni sādhāraṇāni indriyādhiṭṭhānāni suttāni?

39. Therein, which are the common discourses on the bases of the faculties?

Avītarāgo kāmesu, yassa pañcindriyā mudū;

Saddhā sati ca vīriyaṃ, samatho ca vipassanā;

Tādisaṃ bhikkhumāsajja, pubbeva upahaññati.

A bhikkhu who is not free from passion for sensual pleasures, whose five faculties are weak—faith, mindfulness, energy, tranquility, and insight—is harmed beforehand when assailed.

Pañcimāni indriyāni. Saddhindriyādiindriyaṃ daṭṭhabbaṃ. Tīsu aveccappasāde vitthārena suttaṃ kātabbaṃ. Imāni sādhāraṇāni indriyādhiṭṭhānāni suttāni. Yaṃ yassa sambandhaṃ kusalassa vā akusalassa vā tena tena adhiṭṭhānena taṃ suttaṃ niddisitabbaṃ, natthañño dhammo niddisitabbo. Tattha sādhāraṇaṃ kusalaṃ nāpi kusalaṃ akusalaṃ yathā sādhāraṇāni ca kusalamūlāni sādhāraṇāni ca akusalamūlāni uppannaṃ kāmavitakkaṃ pajahati…pe… cattāro sammappadhānā kusalaṃ akusalañca.

These are the five faculties. The faculties beginning with the faith faculty should be understood. A discourse should be made in detail on unwavering confidence in the three Jewels. These are the common discourses which are the bases of the faculties. Whichever discourse is connected with a wholesome or unwholesome state, that discourse should be pointed out by means of that particular basis; no other phenomenon should be pointed out. Herein, a common wholesome state is not called wholesome, it is called unwholesome. Just as there are common wholesome roots and common unwholesome roots, one abandons arisen sensual thought... the four right exertions, wholesome and unwholesome.

Tatthimā uddānagāthā

Therein, these are the summary verses:

Vitakko hi mamatthiko, dadaṃ piyo naro iti;

Yo pāṇamatipāteti, tīṇi tassa bālalakkhaṇaṃ.

[The suttas on:] thoughts and a possessive person; 'giving, a person becomes dear'; one who destroys life; and his three characteristics of a fool.

Satañceva sahassānaṃ, ye ca samaṇabrāhmaṇā;

Chandā dosā bhayā mohā, catūhi agatīhi ca.

[The suttas on:] a hundred and a thousand; 'Whatever ascetics and brahmins'; and the four wrong courses: desire, aversion, fear, and delusion.

Asubhānupassiṃ viharantaṃ, nimittesu asubhā ca;

Ekampi ce piyaṃ pāṇaṃ, mittā sace subhāsitā.

[The suttas on:] one dwelling contemplating the foul; the foul in signs; 'If even one being is dear'; and 'If friends have well-spoken words'.

Paññā hi seṭṭhā lokasmiṃ, anuññā tīṇi indriyāni;

Kusalākusalamūlāni ca, tulamatulañca sambhavaṃ.

[The suttas on:] 'Wisdom is indeed the best in the world'; the three faculties beginning with 'I shall come to know the unknown'; the wholesome and unwholesome roots; and the measurable, the immeasurable, and arising.

Kāyena kusalaṃ kare, tīṇi sucaritāni ca;

Subhāsitaṃ uttamamāhu, santo vacīsucaritāni ca.

[The suttas on:] performing wholesome deeds with the body; the three kinds of good conduct; 'The good declare well-spoken words to be supreme'; and good conduct in speech.

Kāyena [Pg.219] ca kusalaṃ kayirā, manoduccaritāni ca;

Kāyānurakkhī ca sadā, tisso ca pārisuddhiyo.

[The suttas on:] 'One should do wholesome deeds with the body'; misconduct of the mind; always guarding the body; and the three kinds of purity.

Yassa saddhā tathāgate, samuppāde ca desito;

Ārambhatha nikkamatha, yā ca sammappadhānatā.

[The suttas on:] one who has faith in the Tathāgata and its arising; 'Strive! Go forth!'; and the suttas taught up to the right exertions.

Satīmato sadā bhaddaṃ, satipaṭṭhānabhāvanā;

Ākaṅkhato ca anaññāṇaṃ, ye ca tīṇi samādhayo.

[The suttas on:] 'For the mindful, it is always good'; the development of the establishments of mindfulness; one who desires; the faculty of 'I shall come to know the unknown'; and the three kinds of concentration.

Paññā hi seṭṭhā lokasmiṃ, tisso paññā pakāsitā;

Avītarāgo kāmesu, tatheva pañcindriyā.

[The suttas on:] 'Wisdom is indeed the best in the world'; the three kinds of wisdom are proclaimed; one not free from passion for sensual pleasures; and likewise, the five faculties.

Iti therassa mahākaccāyanassa

Thus, of the Elder Mahākaccāyana.

Jambuvanavāsino peṭakopadese

Of the dweller in the Jambu Grove, in the Peṭakopadesa.

Tatiyabhūmi suttādhiṭṭhānaṃ nāma.

The third ground, named 'The Foundation of the Suttas'.

4. Suttavicayacatutthabhūmi

4. The Fourth Ground: Investigation of the Suttas

40. Tattha katamo suttavicayo?

40. Therein, what is the investigation of the suttas?

Tattha kusalehi dhammehi akusalehi dhammehi pubbāparaso sādhukaṃ upaparikkhiyati. Kiṃnu kho idaṃ suttaṃ ārabhi…pe… tehi suttehi saha adhisannaṭṭhehi yujjati udāhu na yujjatīti?

Therein, by means of wholesome states and unwholesome states, it is well examined in sequence. What, indeed, does this sutta concern? ... Does it accord with those suttas having a related meaning, or does it not accord? Thus.

Yathā bhagavā kilese ādimhi tattha deseti. Kiṃ desitaṃ? Tesaṃ kilesānaṃ pahānaṃ udāhu no desitanti upaparikkhitabbaṃ. Yadi na desitaṃ bhagavati tesaṃ kilesānaṃ pahānaṃ kusalā dhammā pariyesitabbā yattha te akusalā pahānaṃ gacchanti. Sace samannehamāno na labhati. Tattha akusalā dhammā apakaḍḍhitabbā vīmaṃsitabbā, saṃkilesabhāgiyasuttaṃ, yadi kilesā apakaḍḍhiyantā. Ye vā na denti tattha upaparikkhitabbā ariyamaggadhammā tāsu bhūmīsu kilesā pahānaṃ gacchanti, udāhu na gacchantīti. Yattakā pana kilesā desitā. Na tattakā ariyadhammā desitā. Yattha kilesā pahānaṃ gacchanti, tattha ye kilesā ariyadhammānaṃ paṭipakkhena na yujjanti, te apakaḍḍhitabbā, sace apakaḍḍhiyantā yojanaṃ deti. Tattha evaṃ vīmaṃsitabbaṃ. Dve tīṇi vā taduttari vā kilesā ekena ariyamaggena pahānaṃ gacchantīti. Sace evaṃ vīmaṃsiyantā yojanaṃ deti, tattha upaparikkhitabbaṃ. Paramparāya vā piṭakasampadānena vā suttassa attho ca nattho ca. Yaṃ vā na sakkā suttaṃ niddisituṃ neva suttaṃ vicikicchitabbaṃ. Evaṃ yathā ādimhi kusalā dhammā honti. Ye kilesā [Pg.220] te pahīneyyāti. Te upaparikkhitabbā. Puro vā kusalo paṭipakkhena vā puro desanā, anūnā anadhikā uggahetabbā. Yathā paṭhamo uttilo yesamidāni kilesānaṃ ye ariyadhammā desitā ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyantīti vicinitabbā. Yadi upaparikkhiyamānā yujjanti, gahetabbā. Atha na yujjanti, ye kilesā apaṭipakkhā honti, te kilesā aparipakkhitabbā. Ye ca ariyadhammā paṭipakkhā honti, te ariyadhammā apakaḍḍhitabbā. Na hi ariyadhammā anāgāmikilesappahānaṃ gacchanti, nāpi ariyadhammā sabbakilesānaṃ pahānāya saṃvattanti. Yathā kusalā mettā akusalo rāgo na tu kusalā mettāti kāretvā akusalassa rāgassa pahānāya sambhavati byāpādo mettāya pahānaṃ gacchati. Tasmā ubho kilesā upaparikkhitabbā. Yo yo ca dhammo upadisiyati kusalo vā akusalo vā so apakaḍḍhitabbo. Sace te yujjanti apakaḍḍhiyamāno natthi upaparikkhitabbaṃ. Dve vā kilesā ekena ariyadhammena pahīneyyāti dvīhi vā ariyadhammehi eko vā kileso pahīyatīti.

For instance, the Blessed One teaches about defilements in the beginning of a sutta. It should be examined: Is the abandonment of those defilements taught, or is it not taught? If the abandonment of those defilements is not taught by the Blessed One, wholesome states should be sought wherein those unwholesome states reach abandonment. If, while searching, one does not find it, then the unwholesome states should be drawn out and the sutta pertaining to defilement should be investigated. If the defilements, being drawn out, do not yield a connection, then the states of the noble path should be examined there: in those grounds, do the defilements reach abandonment, or do they not? Thus it should be examined. However many defilements are taught, not that many noble states are taught. Where defilements reach abandonment, there those defilements that are not opposed to the noble states should be drawn out. If, being drawn out, this yields a connection, it should be investigated thus: 'Do two, three, or more defilements reach abandonment by one noble path?' If, being investigated thus, it yields a connection, it should be examined there by way of tradition or by way of the textual transmission: the natural meaning of the sutta and its verbal meaning. Or if it is not possible to point to the sutta, the Pāḷi itself should not be doubted. Thus, just as in the beginning there are wholesome states, it should be considered that those defilements should be abandoned. They should be examined. The preceding wholesome state or the preceding teaching should be grasped by way of its opposite, without deficiency or excess. Just as the first example, Uttila: for which defilements have which noble states now been taught? It should be investigated: 'Are these defilements abandoned by these noble states, or are they not abandoned?' If, upon examination, they connect, they should be accepted. If they do not connect, those defilements that are unopposed should not be examined. And those noble states that are opposed should be drawn out. For the noble states do not reach the abandonment of the defilements pertaining to a non-returner, nor do the noble states conduce to the abandonment of all defilements. For example, loving-kindness is wholesome, and lust is unwholesome. Having determined that wholesome loving-kindness is not lust, ill-will arises for the abandonment of unwholesome lust; and ill-will reaches abandonment through loving-kindness. Therefore, both defilements should be examined. Whatever state is indicated, whether wholesome or unwholesome, that state should be drawn out. If, being drawn out, they connect, there is nothing to be examined. Two defilements may be abandoned by one noble state, or one defilement is abandoned by two noble states.

Atha vā evampi upaparikkhiyamānaṃ yujjati, tattha vīmaṃsitabbaṃ vā yathā yujjati tattha vīmaṃsitabbaṃ vā, yathā nanu sakkā suttaṃ niddisituṃ, na hi sutte vicikicchitabbaṃ. Kileso maṃ ariyadhammesu desitesu ubhayato upaparikkhitabbaṃ. Kira ye vā ime kilesā desitā ye ca ariyadhammā desitā gāthāya vā byākaraṇena vā, kiṃ nu kho ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyanti? Ime vā ariyadhammā imesaṃ kilesānaṃ pahānāya saṃvattantīti. Kiñcāpi kusalehi dhammehi akusalā dhammā pahānaṃ gacchanti. Na tu sabbehi ariyadhammehi sabbākusalā pahānaṃ gacchanti. Yathā mettā kusalo akusalo ca rāgo na tu kusalā mettā akusalo rāgoti kāretvā mettāya rāgo pahānaṃ, byāpādo mettāya pahānaṃ gacchanti. Evaṃ kilesoti kāretvā suttena pahānaṃ gacchati. Na sutto dhammoti kāretvā sabbaṃ kilesassa pahānāya saṃvattati. Yaṃ tu suttassa ariyadhammo saṃkilesapaṭipakkho, so tena pahānaṃ gacchatīti.

Alternatively, even when examined in this way, it is suitable. Therein, it should be investigated as it is suitable. Or, if it is not possible to point to the sutta, there should be no doubt in the sutta. When the noble states are taught, the defilement should be examined from both sides. Indeed, regarding these defilements that are taught and these noble states that are taught, whether by verse or by prose, one should consider: 'Are these defilements abandoned by these noble states, or are they not? Or do these noble states conduce to the abandonment of these defilements?' Although unwholesome states reach abandonment through wholesome states, not all unwholesome states reach abandonment through all noble states. For example, loving-kindness is wholesome and lust is unwholesome. Having determined that wholesome loving-kindness is not unwholesome lust, it is not by loving-kindness that lust reaches abandonment; ill-will reaches abandonment through loving-kindness. Thus, having determined 'it is a defilement', it reaches abandonment through the sutta. It is not that having determined 'the sutta is the dhamma', it conduces to the abandonment of all defilement. However, whatever noble state of the sutta is the opponent of a defilement, that defilement reaches abandonment through that noble state.

41. Tattha kusale desite sutte byākaraṇe vā saṃkilesā na yujjanti ariyadhammā vā, te mahāpadese niddisitabbāvayavena apakaḍḍhitabbā[Pg.221]. Tattha kilesehi ca desitehi ariyadhammesu ca yadipi tena ariyadhammena te kilesā pahānaṃ gacchanti. Tatthapi uttari upaparikkhitabbaṃ. Kena kāraṇena ete kilesā pajahitabbā, kena kāraṇena ariyadhammā desitāti? Yena yena vā ākārena ariyadhammā desitā, tena tena pakārena ayaṃ kileso ṭhito. Atthi hi eko kileso, tena vā ariyadhammā na aññathā aññathā pahātabbo, yathā diṭṭhi rāgo avijjā ca dassanena pahātabbā. Sā ce evañca avijjā bhāvanāya bhūmi vā dhammā bhāvanāya pahātabbā. Sāyeva uddhaṃbhāgiyaṃ asaṅkhatadassanāya vimuttiyā animittena cetosamādhinā amanasikārena pahīyati. Evaṃ sātthaṃ sabyañjanaṃ upaparikkhitabbaṃ. Ye dassanena pahātabbā kilesā dassanākārena ariyadhammo desito, bhāvanāya pahātabbā bhāvanākārena ariyadhammo desito, patisevanā pahātabbā patisevanākārena ariyadhammo desito, evaṃ vinodanapahātabbā yāva satta āsavā kātabbā, yāvaññathā. Aññathā hesa dhammo pahātabbo aññenākārena ariyadhammo desito, so ariyadhammo aññathā pariyesitabbo. Yadi ayaṃ dhammo pariyesato yo ca deseti yena yenākārena, so ariyadhammo pariyesitabbo, tenākārena kileso pahīyati. So tattha upaparikkhitabbo. Atha na yujjati yadi hi tena suttena vihitaṃ suttaṃ vīmaṃsitabbaṃ. Yathā yujjati, tathā gahetabbaṃ. Yathā na yujjati, tathā na gahetabbaṃ, addhā etaṃ bhagavatā na bhāsitaṃ, āyasmatā vā duggahitaṃ, yathā mahāpadese niddisitabbaṃ, bhagavatā yathābhūtaṃ desitaṃ, yo ca dhammo desito kusalo ca akusalo ca tassa dhammassa paccayo pariyesitabbo. Na hi paccayā vinā dhammo appaccayo uppajjati. Tattha ko ākāro pariyesanāya?

41. There, in a Sutta or a Vyākaraṇa where the wholesome is taught, if defilements or noble dhammas are not suitable, they should be pointed out in the Mahāpadesa and drawn out by component. There, regarding the defilements that have been taught and the noble dhammas, if by that noble dhamma those defilements go to abandonment, even there it should be further investigated. For what reason are these defilements to be abandoned? For what reason are the noble dhammas taught? In whatever manner the noble dhammas are taught, in that same manner this defilement is established. Indeed, there is a certain defilement that is to be abandoned by that noble dhamma and not in any other way, just as wrong view, lust, and ignorance are to be abandoned by seeing. And if that same ignorance is the domain of cultivation, or if dhammas are to be abandoned by cultivation, that very state belonging to the higher parts is not abandoned through liberation by seeing the unconditioned, nor through the signless concentration of mind, nor through non-attention. Thus, it should be investigated with its meaning and phrasing. For whichever defilements are to be abandoned by seeing, the noble dhamma is taught in the manner of seeing; for those to be abandoned by cultivation, the noble dhamma is taught in the manner of cultivation; for those to be abandoned by practice, the noble dhamma is taught in the manner of practice. Thus, for those to be abandoned by dispelling, it should be done up to the taints of beings, and in other ways. For this dhamma is to be abandoned in another way; the noble dhamma is taught in another manner, so that noble dhamma is to be sought in another way. If, while seeking this dhamma, one teaches in whatever manner, that noble dhamma is to be sought, and by that manner the defilement is abandoned. That should be investigated there. If it does not accord, then the discourse established by that discourse should be examined. As it accords, so it should be accepted. As it does not accord, so it should not be accepted. Surely, this was not spoken by the Blessed One, or it was wrongly grasped by the venerable one, as should be indicated in accordance with the Mahāpadesa. It was taught by the Blessed One as it truly is. And for whatever dhamma is taught, wholesome or unwholesome, the condition for that dhamma should be sought. For a dhamma does not arise without a condition, without a cause. There, what is the manner of seeking?

Tattha tathārūpaṃ sahetu sappaccayaṃ soyaṃ dhammo vuttoti idaṃ vīmaṃsitabbaṃ. So ca paccayo tividho – mudu majjho adhimatto. Tattha mudumhi paccaye mududhammo gahetabbo, evaṃ satyesa paccayo duvidho paraṃparāpaccayo ca samanantarapaccayo ca. So paccayo mudutena byādhimattaṃ pariyesitabbaṃ. Kiṃ kāraṇaṃ? Aññataropi paccayo aññehi paccayehi pariyattiṃ vā pāripūriṃ vā gacchati. Tattha yo dhammo desito, tassa dhammassa [Pg.222] etena vā kāraṇena vā hetu pariyesitabbo. Yathā paccayo hetunā paccayena ca, so tassa dhammassa nissando pariyesitabbo. Yathā niddiṭṭho adhiṭṭhāne padhānaṃ pariyesati, so paccayo pariyesitabbo. Na hi mudussa dhammassa adhimatto nissando adhimattassa vā nissandassa mududhammo, atha mudussa mudu majjhāya majjho adhimattassa adhimatto yujjati, taṃ gahetabbaṃ, atha na yujjati na gahetabbaṃ. Yañca bhagavā ārabhati dhammaṃ desetuṃ, taṃyeva dhammaṃ majjhantapariyosānaṃ deseti, yathā suttādhiṭṭhāne dhammā ādimhi niddisati, taṃyeva bahu tassa suttassa pariyosānaṃ. Tassa hi dhammassa vasena taṃ suttaṃ hoti gāthā vā byākaraṇaṃ khuddakaṃ mahantaṃ vā, yathā pana duvidhā anurūpanti vā thapanā ca desanāthapanā. Rūpantipi dhammassa pariyesitabbā. Yathā ca bhagavatā pañcannaṃ indriyānaṃ saṃvaraṇaṃ desitaṃ taṇhāya niggahaṇatthaṃ icchāva hoti. Deseti yathā gopālakopame sutte aññehipi suttehi bhagavā bhāsati icchāva hoti majjhimanikāye vitakko ayaṃ bhagavato desanānurūpanti iti so dhammo aññesupi veyyākaraṇesu pariyesitabbo. Na hi ekaṃ hi sutte daṭṭhabbo. Yujjanaṃ taṃ gahetabbaṃ.

Therein, it should be examined thus: 'This dhamma is said to be of such a nature, with a root-cause and with a condition.' And that condition is threefold: mild, moderate, and intense. Therein, with a mild condition, a mild dhamma should be taken. This being so, this condition is twofold: an indirect condition and a contiguous condition. By means of the mild, the intense condition should be sought. What is the reason? A certain condition goes to maturity or to fulfillment by means of other conditions. Therein, for whatever dhamma is taught, for that dhamma the root-cause should be sought by this or by a reason. Just as a condition is sought by a root-cause, and a root-cause by a condition, so the result of that dhamma should be sought. Just as what has been pointed out seeks the principal in the foundation, so that condition should be sought. For an intense result is not for a mild dhamma, nor is a mild dhamma for an intense result. Rather, mild for mild, moderate for moderate, and intense for intense is suitable; that should be accepted. If it is not suitable, it should not be accepted. And whatever dhamma the Blessed One begins to teach, he teaches that very dhamma to the middle and the end. Just as in the foundation of a sutta he points out the dhammas at the beginning, that very thing is the conclusion of that long sutta. For by means of that dhamma, that sutta—be it a verse or an exposition, short or long—comes to be. Just as there are two kinds: the 'suitable establishment' and the 'teaching establishment'. The form of the dhamma should also be sought. And just as the restraint of the five faculties was taught by the Blessed One for the purpose of suppressing craving, so there is desire. He teaches, as in the Sutta with the simile of the cowherd. And in other suttas the Blessed One speaks, and there is desire. In the Majjhima Nikāya, the thought arises, 'This is in accordance with the Blessed One's teaching.' Therefore, that dhamma should be sought in other expositions as well. For it should not be seen in just one sutta. What is suitable, that should be accepted.

42. Tattha katamaṃ anuññātaṃ? Yaṃ kiñci suttaṃ bhagavatā na bhāsitaṃ tañca suttesuyeva ndissati, evametaṃ dhāretabbaṃ. Yathā asukena bhāsitanti, taṃ suttaṃ vīmaṃsitabbaṃ. Kiṃ nu kho imaṃ suttaṃ anuññātaṃ khamaṃ bhagavato udāhu nānuññātaṃ khamaṃ, kiñci rūpañca suttaṃ bhagavato anuññātaṃ khamaṃ kiñci rūpañca nānuññātaṃ khamaṃ? Yaṃ sabbaso anotāretvā dasabalo gocaraṃ deseti, taṃ sabbaṃ suttaṃ bhagavato nānuññātaṃ khamaṃ. Atthipi so sāvako dasabalānaṃ gocaraṃ jānāti odhiso anodhiso, taṃ pana balaṃ sabbaso na jānāti aññathā nāma savanena, yathā āyasmatā sāriputtena yena brāhmaṇo ovadito, tassa āyasmato natthi indriyabalavemattañāṇaṃ, tena puggalaparo parañca taṃ ajānanto sati uttarikaraṇīye uppādito, so bhagavatā apasādito. Yathāva āyasmā mahākassapo bhāgineyyaṃ ovadati anantariyasamannāgato iddhipāṭihīrena aṅguliyo adīpetvā [Pg.223] yaṃ sabbesaṃ dhammānaṃ kammasamādānānaṃ hetuso ṭhānaso yathābhūtaṃ ñāṇaṃ, tassa āyasmato saṃvijjate, tena naṃ ovadati, taṃ bhagavā karoti.

42. Among these, which is the approved sutta? Whatever discourse was not spoken by the Blessed One, yet appears in the Suttas, it should be held thus: 'This was spoken by so-and-so.' That discourse should be investigated: 'Is this discourse suitable for the Blessed One's approval, or is it not suitable for approval? Is a discourse of a certain nature suitable for the Blessed One's approval, or is a discourse of a certain nature not suitable for approval?' Whatever discourse is taught concerning the domain of the Ten-Powered One without fully penetrating it, all that discourse is not suitable for the Blessed One's approval. There is a disciple who knows the domain of the Ten-Powered Ones partially and completely, but he does not know that power in every way; he is said to know it by another means, that is, by hearing. This is like when the venerable Sāriputta admonished the brahmin Jayana; that venerable one did not possess the knowledge of the distinction in faculties and powers. Therefore, not knowing that the Buddha is supreme among individuals and not knowing that supremacy, when there was a further task to be done, he gave an admonishment that was generated. He was reproached by the Blessed One. Or it is like when the venerable Mahākassapa admonishes his nephew. Being endowed with the immediately following attainment, without making his fingers shine by a miracle of psychic power, that knowledge which is of all things and of the undertakings of kamma, as it really is, as to cause, as to condition—that knowledge exists for that venerable one. With that, he admonishes him. The Blessed One does that.

‘‘Sacepi dasa pajjote, dhārayissasi kassapa;

Neva dakkhati rūpāni, cakkhu tassa na vijjatī’’ti.

“Even if you should hold ten lamps, Kassapa, he will still not see forms, for the eye is not present in him.”

Api ca kho yathā dūto rājavacanena sattamanusāsati, evaṃ sesānugo aññātakaṃ ghosaṃ paresaṃ deseti. Anuññātakhamasuttaṃ gahetabbaṃ. Ananuññātakhamaṃ na gahetabbaṃ.

Furthermore, just as a messenger instructs the people by the king's word, so too does one teach the known doctrine to others, in accordance with their faculties. A sutta that is suitable for approval should be accepted. One that is not suitable for approval should not be accepted.

Tattha katamo suttasaṅkaro? Pañcavidhaṃ suttaṃ, saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Aññaṃ ārādheyya aññaṃ deseti aññassa ca suttassa atthaṃ aññamhi sutte niddisati. Suttassa vā hi anekākāraṃ atthaṃ niddisati. Ariyadhammasādhane atthaṃ vivarati. Vāsanābhāgiyassa atthaṃ dassanabhāgiyesu niddisati. Orambhāgiyānaṃ saṃyojanānaṃ atthaṃ uddhaṃbhāgiyesu niddisati. Mudumajjhānaṃ indriyānaṃ adhimattesu suttesu niddisati. Iti ayaṃ suttaṃ sambhedaṃ hetunā ca nissandena ca phalena ca niddesena ca mudumajjhādhimattatāyapi ca atthena ca byañjanena ca yo sambhedo, ayaṃ vuccati suttasaṅkaro. Yo asambhedo, ayaṃ vuccati suttavicayo.

Among these, what is the confusion of suttas? The sutta is of five kinds: pertaining to defilement, pertaining to habitual tendencies, pertaining to vision, pertaining to development, and pertaining to one beyond training. One might accomplish one thing and teach another, and indicate the meaning of one sutta in another sutta. Or indeed, one might indicate the meaning of a sutta in many ways. One explains the meaning in the accomplishment of the noble Dhamma. One indicates the meaning of what pertains to habitual tendencies in suttas pertaining to vision. One indicates the meaning of the lower fetters in suttas pertaining to the higher fetters. One indicates the meaning concerning the soft and medium faculties in suttas for those with keen faculties. Thus, whatever confusion there is of this sutta—by cause, by consequence, by fruit, by exposition, by the state of being soft, medium, and keen, and by meaning and by phrasing—this is called the confusion of suttas. Whatever is not a confusion, this is called the investigation of suttas.

Tatthāyaṃ uddānagāthā

Therein, this is the summary verse:

Purimānaṃ akkhaṇḍaṃ, yathābhūtassa paccayo;

Nissando vāsanāsaddhi, anuññā suttasaṅkaro.

The unbroken sequence of the preceding, the condition for what is in accordance with reality, the consequence, the fivefold division of suttas, the approved sutta, and the confusion of suttas.

Therassa mahākaccāyanassa

Of the Elder Mahākaccāyana.

Suttavicayo nāma catutthabhūmi.

The Investigation of the Sutta, by name, is the fourth stage.

5. Pañcamabhūmi

5. The Fifth Stage.

43. Tattha katamo hāravibhaṅgo? Yattha soḷasa hārā akkharaso bhedaṃ gacchanti. Tattha ādimhi desanāhāro. Tattha ayaṃ gāthā kusalā vā akusalā vā saccāni vā saccekadeso vā. Kiṃ desitanti? Sutte vīmaṃsā desanāhāro. Yathā ariyasaccāni nikkhepo cattāri saccāni [Pg.224] sādhāraṇāni asādhāraṇāni ca. Yāni ca aṭṭhārasa padāni dukkhato satta padāni saṅkhepena kāyikena cetasikena dukkhena, appiyasampayogena piyavippayogena ca tīhi ca saṅkhatāhi. Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṃ, vipariṇāmadukkhatāya dukkhatāti aññathatthaṃ ca saṅkhatalakkhaṇaṃ, dukkhadukkhatāya ca dukkhatā, imesaṃ tiṇṇaṃ saṅkhatalakkhaṇānaṃ tīsu vedanābhūmīsu adukkhamasukhā vedanā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya ca dukkhatā tayo saṅkhatalakkhaṇaṃ, sukhā vedanāya ca vipariṇāmadukkhatāya ca dukkhatāti aññathattaṃ saṅkhatalakkhaṇaṃ, dukkhāvedanā dukkhadukkhatā ca dukkhatā imamhi imesu navapadesu paṭhamakesu sattasu padesu soḷasasu padesu dukkhā pariyesitabbā, ekādasa dukkhatāya ca lakkhaṇaṃ niddese niddiṭṭhaṃ. Pātubhāvalakkhaṇā jātiyā ca pātubhāvacutilakkhaṇo cutoti vitthārena pannarasapadāni kattabbāni, evaṃ sādhāraṇāni asādhāraṇāni ca sattasu dasasu padesu saññāsa tividhe ca sāsanappaṭṭhāne aṭṭhārasavidhesu ca suttādhiṭṭhānesu dasavidhesu ca suttavidheyyesu soḷasavidhesu ca hāresu ekavīsatividhāya ca pavicayavīmaṃsāyāti idaṃ desitaṃ. Yathābhūtañca desitanti, ayaṃ vuccati desanāhāro.

43. Among these, what is the analysis of the methods? It is where the sixteen methods are differentiated literally. Therein, at the beginning, is the Method of Teaching. Therein, this summary statement is present: 'Are they wholesome, or unwholesome, or the truths, or a part of the truth?' 'What is taught?' Thus, investigation into the sutta is the Method of Teaching. For example, the exposition of the Noble Truths: the four truths, which are common and uncommon. And the eighteen terms related to suffering, or seven terms in brief: bodily and mental suffering, association with the disagreeable and separation from the agreeable, and the three conditioned things. Therein, there are three characteristics of the conditioned and three kinds of suffering. Arising is a characteristic of the conditioned. For suffering due to formations, the state of suffering is also a characteristic of the conditioned. For suffering due to change, the state of suffering—that is, the state of being otherwise—is a characteristic of the conditioned. And for the suffering of pain, there is the state of suffering. For these three characteristics of the conditioned, in the three planes of feeling: for neither-painful-nor-pleasant feeling, arising is a characteristic of the conditioned, as is suffering due to formations; for pleasant feeling, suffering due to change—that is, the state of being otherwise—is a characteristic of the conditioned; painful feeling and the suffering of pain are the state of suffering in this case. In this way, in these nine terms, in the first seven terms, and in the sixteen terms, suffering is to be sought. And the characteristic of the eleven kinds of suffering is pointed out in the Niddesa. Birth has the characteristic of manifestation; death has the characteristic of the cessation of what has manifested. Thus, the fifteen terms should be elaborated. In this way, the suttas, both common and uncommon, are taught in seven and ten terms, in the foundation of the teaching with its various kinds of wisdom and mindfulness, in the eighteen kinds of bases of the suttas, in the ten kinds of arrangements of the suttas, in the sixteen kinds of methods, and in the twenty-one kinds of analytical investigation. And because it is taught in accordance with reality, this is called the Method of Teaching.

44. Tattha katamo vicayo hāro?

44. Among these, what is the Method of Investigation?

Padaṃ pañhā ca pucchā ca, kiṃ pubbaṃ kiñca pacchimaṃ;

Anugīti sā ca vicayo, hāro vicayoti niddiṭṭho.

The term, the question, and the inquiry; what is preceding and what is following; the subsequent recitation and that investigation—this is pointed out as the Method of Investigation.

Padanti paṭhamaṃ padaṃ. Tassa ko attho? Yaṃ bhagavā puṭṭho āyasmatā ajitena taṃ gahetabbaṃ, katipadāni puṭṭhāni yathākiṃ kenassu nivuto lokoti gāthā, imāni katipadāni cattāri iti visajjanāya pucchā. Yattakehi padehi bhagavatā visajjitāni padāni iti pucchāya ca yā padānaṃ saṅkāsanā, idaṃ vuccati padanti.

'Term' means the first term. What is its meaning? That which the Blessed One was asked by the Venerable Ajita should be taken. How many terms were asked? For example, the verse: 'By what is the world shrouded?' How many terms are these? Four. Thus, this is the inquiry for the answer. The terms with which the Blessed One answered the terms that were asked, and in the inquiry, the clarification of the terms—this is called 'terms'.

Pañhāti imāni cattāri padāni. Kati pañhā? Eko vā dve vā taduttari vā imāni cattāri padāni eko pañho, atthānuparivatti byañjanaṃ hoti, sambahulānipi padāni ekamevatthaṃ pucchati. Imāni cattāri padāni anuparivattīni taṃ byañjanena eko pañhova hoti. Kenassu nivuto lokoti [Pg.225] lokaṃ sandhāya pucchati, kenassu nappakāsati kissābhilepanaṃ brūsīti taṃyeva pucchati. Kiṃsu tassa mahabbhayanti taṃyeva pucchati. Evaṃ atthānuparivatti byañjanaṃ eko pañho hoti, so pañho catubbidho ekaṃsabyākaraṇīyo vibhajjabyākaraṇīyo paṭipucchābyākaraṇīyo ṭhapaniyoti. Tattha cakkhu aniccanti ekaṃsabyākaraṇīyo, yaṃ aniccaṃ taṃ dukkhanti vibhajjabyākaraṇīyo, siyā aniccaṃ na cakkhu, yānipi āyatanāni ca na cakkhu, tānipi aniccanti na cakkhuyeva, ayaṃ vibhajjabyākaraṇīyo, yaṃ cakkhu taṃ cakkhundriyaṃ neti paṭipucchābyākaraṇīyo, taṃ cakkhu tathāgatoti ṭhapaniyo. Aññatra cakkhunāti ṭhapaniyo pañho. Idaṃ pañhaṃ bhagavā kiṃ pucchito, lokassa saṃkileso pucchito. Kiṃ kāraṇaṃ? Tividho hi saṃkileso taṇhāsaṃkileso ca diṭṭhisaṃkileso ca duccaritasaṃkileso ca. Tattha avijjāya nivutoti avijjaṃ dasseti, jappāti taṇhaṃ dasseti, mahabbhayanti akusalassa kammassa vipākaṃ dasseti, sotaṃ nāma sukhavedanīyassa kammassa dukkhavedanīyo vipāko bhavissatīti netaṃ ṭhānaṃ vijjatīti bhagavā visajjeti, catūhi yo padehi avijjāya nivuto lokoti…pe… evaṃ vuccati.

‘Question’ means these four terms. How many questions? One, or two, or more than that? These four terms are one question. The phrasing follows the meaning; even many terms ask about one and the same thing. These four terms follow in sequence; by phrasing, it is just one question. ‘By what is the world shrouded?’—he asks concerning the world. ‘By what does it not shine? What do you call its coating?’—he asks about that very same thing. ‘What is its great fear?’—he asks about that very same thing. Thus, the phrasing follows the meaning; it is one question. That question is fourfold: to be answered categorically, to be answered analytically, to be answered with a counter-question, and to be set aside. Therein, ‘Is the eye impermanent?’ is a question to be answered categorically. ‘Is that which is impermanent suffering?’ is a question to be answered analytically. It might be impermanent, but not the eye. And those sense bases that are not the eye are also impermanent, not just the eye. This is a question to be answered analytically. ‘Does that eye lead the eye-faculty?’ is a question to be answered with a counter-question. ‘Is that eye the Tathāgata?’ is a question to be set aside. Because it is asked about something other than the eye, this question is to be set aside. Regarding this question, what was the Blessed One asked? He was asked about the defilement of the world. What is the reason? Defilement is threefold: defilement by craving, defilement by views, and defilement by misconduct. Therein, ‘shrouded by ignorance’ shows ignorance. ‘Longing’ shows craving. ‘Great fear’ shows the result of unwholesome kamma. The Blessed One answers: ‘That for a kamma to be experienced as pleasant, its result will be experienced as painful—this case does not exist.’ The Blessed One answers with four terms: ‘The world is shrouded by ignorance…’ and so on.

45. Taduttari paṭipucchati, savanti sabbadhi sotāti gāthā, cattāri padāni pucchati taṃ bhagavā dvīhi padehi visajjeti.

45. Further, he asks in return with the verse, 'The streams flow everywhere.' He asks four terms, and the Blessed One answers that with two terms.

Yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.

Whatever streams there are in the world, mindfulness is their prevention. The restraint of the streams, I say, is by wisdom; by wisdom they are shut off.

Imāni cattāri padāni dvīhi padehi visajjeti. Idaṃ padanti pucchito, tassa saṃkiliṭṭhassa lokassa vodānaṃ pucchito, sotāni cha taṇhākāyā bahulādhivacanena niddiṭṭhā bhavanti sabbehi āyatanehi. Tāni sotāni kena nivāriyantīti pariyuṭṭhānapahānaṃ pucchati, kena sotā pidhīyareti anusayasamugghātaṃ pucchati. Tattha bhagavā chasu dvāresu satiyā deseti, yo hi sampajāno viharati satidovārike ca tassa indriyāni guttāni sambhavanti. Tattha guttesu indriyesu yā yā vipassanā, sā sā tesaṃ tesaṃ sotānaṃ tassā ca avijjāya yo loko nivuto accantapahānāya saṃvattati. Evaṃ sotāni pihitānipi bhavanti tato uttari pucchati.

He answers these four lines with two lines. When asked about this term, he was asked about the purification of that defiled world. The streams are the six bodies of craving, indicated by a comprehensive term in connection with all the sense bases. By asking, 'By what are those streams restrained?' he asks about the abandoning of obsessions. By asking, 'By what are the streams blocked?' he asks about the uprooting of the underlying tendencies. Therein, the Blessed One teaches with mindfulness at the six doors; for when one dwells clearly comprehending, with mindfulness as the doorkeeper, one's sense faculties become guarded. When the faculties are guarded, whatever insight arises, that very insight leads to the complete abandoning of those very streams and of that shrouding by ignorance with which the world is shrouded. Thus the streams are also blocked. Then he asks further.

Paññā [Pg.226] ca sati ca nāmarūpassa kho tassa bhagavantaṃ puṭṭhumāgamma katthetaṃ upasammati imāni cattāri padāni bhagavā ekena padena visajjeti.

He asks the Blessed One, 'Indeed, with regard to that name-and-form, where do wisdom and mindfulness cease?' The Blessed One answers these four lines with a single line.

Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te…pe…;

Viññāṇassa nirodhena, etthetaṃ upasammati.

This question that you asked, Ajita, I will explain to you... With the cessation of consciousness, it is here that this ceases.

Iminā pañhena kiṃ pucchati? Anupādisesanibbānadhātuṃ pucchati, taṃ bhagavā anupādisesāya nibbānadhātuyā visajjeti. Tattha paṭhamena pañhena saṃkilesaṃ pucchati. Dutiyena pañhena vodānaṃ pucchati. Tatiyena pañhena sopādisesanibbānadhātuṃ pucchati. Catutthena pañhena anupādisesanibbānadhātuṃ paṭipucchati tato uttari paṭipucchati.

What does he ask with this question? He asks about the Nibbāna-element without residue remaining. The Blessed One answers concerning the Nibbāna-element without residue remaining. Herein, with the first question he asks about defilement. With the third question he asks about the Nibbāna-element with residue remaining. With the fourth question he asks again about the Nibbāna-element without residue remaining. Then he asks further.

Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

Those who have fathomed the Dhamma and the many learners here— O prudent one, being asked, please explain their conduct to me, venerable sir.

Imāni cattāri padāni pucchati. Kati ca pana te pañhe saṅkhātadhammā ca arahantā sekkhā ca? Kiṃ pubbaṃ kiñca pacchimanti ayamattho. Tattha kataraṃ paṭhamaṃ pucchati, kataraṃ pacchā? Arahantaṃ paṭhamaṃ pucchati. Sekkhadhamme tattha kena padena saṅkhātadhammāti arahanto gahitā, puthūti sekkhā gahitā. Tesaṃ me nipakoti sādhāraṇaṃ padaṃ bhagavantaṃ pucchati. Tassa sādhāraṇāni ca asādhāraṇāni ca pañhesu pucchitabbāni. Taṃ bhagavā visajjeti. Na tathā puṭṭhaṃ, paṭhamaṃ puṭṭhaṃ, taṃ pacchā visajjeti. Yaṃ pacchā pucchitaṃ paṭhamaṃ visajjeti. Kiñca idaṃ pucchitaṃ visuddhānaṃ visujjhantānañca kā iriyāti idaṃ pucchi, taṃ kāmesu nābhigijjheyya. Manasānāvilo siyāti pariyuṭṭhānāni vitakkena ca bhagavā nivāreti, dve pana vitakkaanāvilatāya pariyuṭṭhānaṃ, yathā nīvaraṇesu niddiṭṭhaṃ. Kusalā sabbadhammesūti arahantaṃ visajjeti.

He asks these four lines. How many questions are there? They are about those who have fathomed the Dhamma—the Arahants—and the learners. 'What is first and what is last?'—this is the meaning. Therein, which does he ask about first, and which later? He asks about the Arahant first. As for the terms used, by `saṅkhātadhammā` the Arahants are understood, and by `puthū` the learners are understood. In the phrase `tesaṃ me nipako`, `nipako` is a common term addressing the Blessed One. Both common and uncommon things about them should be asked in the questions. The Blessed One answers, but not in the order asked. What was asked first, he answers later; what was asked later, he answers first. And what was this that was asked? 'What is the conduct of the purified and of those being purified?'—this is what he asked. To this, the answer begins: 'He should not be greedy for sensual pleasures; he should be untroubled in mind.' The Blessed One restrains obsessions with thought. Further, two obsessions are restrained by untroubledness of thought, as is pointed out in the section on the hindrances. By the phrase `kusalā sabbadhammesu`, he answers concerning the Arahant.

Kenassu tarati oghanti gāthā, imāni cattāri padāni. Cattāroyeva pañhā. Kiṃ kāraṇaṃ, na hi ettha atthānuparivatti byañjanaṃ yathā paṭhamaṃ ajitapañhesu, tassa na ekaṃsena bahūni visajjanāni, bahukā pañhā, ekova na cāpi, sabbe pucchati, pubbe visajjito, yathā catuttho ajitopañhe, yaṃ [Pg.227] ettha yathābhūtaṃ pariyesanāpadabandhena visajjanāyo evaṃ yathābhūtaṃ pariyesati. Yo puna ettha yaṃ evaṃ pucchati tattha ayamākāro pucchanāyaṃ antojaṭā bahijaṭāti gāthā pucchitavisajjanāya maggitabbā. Kathaṃ visajjitāti bhagavāti visajjeti? Sīle patiṭṭhāya naro sapaññoti gāthā. Tattha cittabhāvanāya samathā, paññābhāvanāya vipassanā. Tattha evaṃ anumīyati, ye dhammā samathena ca vipassanāya ca pahīyanti, te ime antojaṭā bahijaṭā. Tattha visajjanaṃ samathena rāgo pahīyati, vipassanāya avijjā. Ajjhattavatthuko rāgo antojaṭā, bāhiravatthuko rāgo bahijaṭā. Ajjhattavatthukā sakkāyadiṭṭhi, ayaṃ antojaṭā. Ekasaṭṭhi diṭṭhigatāni ca bāhiravatthukāni bahijaṭā, yā hi ajjhattavatthukā yā diṭṭhibhāgiyena bhavissati, ayaṃ jaṭā. Tathā saṃkhittena yā kāci ajjhattavatthukā taṇhā ca diṭṭhi ca, ayaṃ antojaṭā. Yā kāci bāhiravatthukā taṇhā ca diṭṭhi ca, ayaṃ bahijaṭā.

The verse 'By what does one cross the flood?' consists of these four lines. There are four questions. What is the reason? Here, indeed, there is no repetition of meaning in the wording as in the first questions of Ajita. Therefore, there are not many answers given definitively, but there are many questions; it is not just one, nor does he ask about all. It has been answered before, as in the fourth question of Ajita, wherein the true answers are sought through the arrangement of words; thus he seeks the truth accordingly. But here, whoever asks thus, in that questioning, the manner is: 'internal tangle, external tangle.' The verse is to be sought as a question and answer. How is it answered? The Blessed One answers with the verse: 'A man established in virtue, endowed with wisdom.' Therein, serenity is from the development of the mind, insight from the development of wisdom. From this, it is inferred: those states abandoned by serenity and insight—these are the internal tangle and external tangle. Therein, the answer is: by serenity, lust is abandoned; by insight, ignorance is abandoned. Lust based on internal objects is the internal tangle; lust based on external objects is the external tangle. Personality view based on internal objects is the internal tangle. The sixty-one kinds of wrong views based on external objects are the external tangle. Indeed, whatever view based on internal objects will be in the category of views, this is the tangle. Similarly, in brief: whatever craving and view is based on internal objects—this is the internal tangle. Whatever craving and view is based on external objects—this is the external tangle.

Yathā devatā bhagavantaṃ pucchati ‘‘catucakkaṃ navadvāra’’nti gāthā. Tattha bhagavā visajjeti ‘‘chetvā naddhiṃ varattaṃ cā’’ti gāthā, idaṃ bhagavā dukkhanirodhagāminiṃ paṭipadaṃ visajjeti. Imāya visajjanāya bhagavā anumīyati kilese ettha purimāya gāthāya niddisitabbena. Taṃ hi catucakkanti cattāro vā hatthapādā. Navadvāranti nava vaṇamukhāni. Yathā catucakkanti cattāro upādānā, upādānappaccayā bhavo, upādānanirodhā bhavanirodho. Navadvāranti nava mānavidhā, mānajātikāya hi dukkhaṃ seyyenamhi paraso tīṇi tikāni puṇṇaṃ. Tikena saṃyuttaṃ hi pañcakāmaguṇiko rāgo. Tattha naddhīti taṇhā visajjīyati. Varattanti mānaṃ visajjeti, icchā lobho ca pāpakoti pañcakāmaguṇiko rāgo. Tattha visamalobho pāpakoti niddisiyati samūlataṇhanti. Aññāṇamūlakā taṇhāti aññāṇamūlakā taṇhā, taṇhāya ca diṭṭhiyā ca pahānaṃ. Ye ca puna aññepi keci catucakkayogena teneva kāraṇena ca yujjanti, saṃsāragāmino dhammā sabbe niddisitabbā. Tatthāyaṃ gāthā visajjanā pucchāya ca visajjanāya sameti. Yaṃ yadi sandena atha saha byākaraṇena anugītiyaṃ ca so vicayoti bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati.

As the deity asks the Blessed One with the verse, 'Four wheels, nine doors.' Therein, the Blessed One replies with the verse, 'Having cut the strap and the thong.' Here, the Blessed One replies regarding the path leading to the cessation of suffering. By this reply, it is inferred that the Blessed One is referring to the defilements here, which are to be indicated by the previous verse. Indeed, 'four wheels' means the four, that is, the two hands and two feet. 'Nine doors' means the nine wound-openings. Alternatively, 'four wheels' means the four kinds of clinging; conditioned by clinging, becoming comes to be; with the cessation of clinging, the cessation of becoming comes to be. 'Nine doors' means the nine kinds of conceit; indeed, for one of a conceited nature, suffering arises through superiority... the three triads are complete. Indeed, lust for the five strands of sensual pleasure is connected with the triad. Therein, by 'strap' (naddhi), craving is explained. By 'thong' (varatta), he explains conceit. 'Desire, greed, and evil' means lust, which is greed for the five strands of sensual pleasure. Therein, unrighteous greed is indicated as 'evil' and as 'craving with its root.' 'Craving rooted in ignorance' means craving that is rooted in ignorance. The abandoning of craving and wrong view. And whatever other things are connected by the application of the four wheels and for that very reason, all phenomena that lead to saṃsāra should be indicated. Therein, this reply in verse corresponds with the question and the answer. If it corresponds by way of connection, then it corresponds with the explanation and also in the repetition. And that which is 'investigation' is this: however many terms the Blessed One lays down, with that many he reiterates.

46. Aṭṭhahi[Pg.228], bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Imāni aṭṭha padāni nikkhittāni. Chahi padehi bhagavā anugāyati.

46. “Bhikkhus, a bhikkhu endowed with eight qualities is fit to go on a mission.” These eight terms have been laid down. The Blessed One reiterates with six terms.

‘‘Yo ve na byathati patvā, parisaṃ uggavādiniṃ;

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

“He who, having approached an assembly that speaks harshly, is not agitated; who neither forsakes his message nor conceals the teaching.

‘‘Asandiddhiṃ ca bhaṇati, pucchito na ca kuppati;

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti.

“He speaks unreservedly, and when questioned, does not become angry. Such a bhikkhu is indeed fit to go on a mission.”

Tattha pana bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati. Sattahi, bhikkhave, aṅgehi samannāgato kalyāṇamitto piyo garubhāvanīyoti vitthārena, idaṃ bhagavā sattahi padehi anugāyati. Iti bahussutavā anugāyati, appatarakathaṃ padaṃ vā nikkhepo, bahussutavā nava padāni nikkhepo, appatarikā anugītiyā bahutarikā anugāyati. Ayaṃ vuccati te anugīti ca vicayo, ayaṃ vicayo nāma hāro.

Therein, the Blessed One reiterates with as many terms as he lays down. For example, the detailed statement: 'Bhikkhus, a good friend endowed with seven qualities is dear, respected, and venerable' — this the Blessed One reiterates with seven terms. Thus, a learned one reiterates. The laying down may be a shorter discourse or a single term; a learned one may lay down nine terms. By means of a lesser repetition, he reiterates more extensively. This is called both repetition and investigation. This is the mode of exegesis named 'investigation'.

Tattha katamo yuttihāro?

Therein, what is the mode of justification?

Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;

Yuttāyutti parikkhā, hāro yuttīti niddiṭṭho.

Of all the modes, whatever is their ground and whatever their range, the examination of the suitable and unsuitable is designated as the mode of justification.

Hārānaṃ soḷasannaṃ yathā desanā yathā vicayo yo ca niddisiyati, ayaṃ niddeso. Ayaṃ pucchā suttesu na yujjatīti yā tattha vīmaṃsā, ayaṃ yutti.

Of the sixteen modes: how the teaching is, how the investigation is, and what is indicated—this is the indication. The inquiry therein as to 'this question is not suitable in the suttas'—this is justification.

Yathā hi sahetū sappaccayā sattā saṃkilissanti, atthi hetu atthi paccayo sattānaṃ saṃkilesāya, sahetū sappaccayā sattā visujjhanti, atthi hetu atthi paccayo sattānaṃ visuddhiyā. Sīlavatā, ānanda, puggalena na veyyākaraṇiyā kinti me vippaṭisāro uppādeyya…pe… abyākaraṇaṃ kattabbaṃ, ayaṃ visuddhiyā maggo. Tassa hetu ko paccayo, sīlakkhandhassa cattāri cattāri hetu ca paccayo ca. Sappurisasaṃsevo yo ca patirūpadesavāso ca, ayaṃ upādāpaccayatā sappaccayo. Yaṃ porāṇakammaṃ assa vipāko paccayo, tāya paccayāya attasammāpaṇidhi, ayaṃ [Pg.229] hetu. Iti sīlakkhandho sahetu sappaccayoti idaṃ lokikaṃ sīlaṃ.

For just as beings are defiled with generative cause and supportive condition—there is a generative cause, there is a supportive condition for the defilement of beings; and beings are purified with generative cause and supportive condition—there is a generative cause, there is a supportive condition for the purification of beings. 'For a virtuous person, Ānanda... it should be left undeclared; this is the path to purification.' What is its generative cause, what its supportive condition? For the aggregate of virtue, there are four generative causes and four supportive conditions. Association with good people and dwelling in a suitable place—this is a supportive condition. Whatever past kamma there is, its result is a supportive condition. Conditioned by that supportive condition, there is right self-aspiration; this is the generative cause. Thus, the aggregate of virtue has a generative cause and a supportive condition. This is worldly virtue.

Yaṃ pana lokuttaraṃ sīlaṃ, tassa tīṇi indriyāni paccayo – saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ – ayaṃ paccayo. Satindriyañca paññindriyañca hetu. Paññāya nibbedhagāminiyā, yaṃ sīlaṃ jāyati. Sotāpannassa ca sīlaṃ tenāyaṃ hetu ayaṃ paccayo. Yaṃ puna samādhino passaddhi ca pīti ca pāmojjaṃ paccayo. Yaṃ sukhaṃ hetu tena samādhikkhandho sahetu sappaccayo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññā. Tassa paratoghoso ajjhattaṃ ca yoniso manasikāro hetu ca paccayo ca, iti ime tayo khandhā sahetū sappaccayā evaṃ satta paññā. Sattabyākaraṇīsu ca suttesu na yujjati. Ayaṃ yuttihāro. So catūsu mahāpadesesu daṭṭhabbo.

As for supramundane virtue, three faculties are its supportive condition: the faculty of faith, the faculty of energy, and the faculty of concentration—this is the supportive condition. The faculty of mindfulness and the faculty of wisdom are the generative cause. It is the virtue that arises from wisdom leading to penetration. And for the virtue of a stream-enterer, this is the generative cause and this is the supportive condition. Furthermore, for one with concentration, tranquility, rapture, and joy are the supportive condition. Happiness is the generative cause; thus the aggregate of concentration has a generative cause and a supportive condition. That one who is concentrated understands things as they really are—this is wisdom. For that wisdom, the voice of another and internal wise attention are both generative cause and supportive condition. Thus these three aggregates have generative cause and supportive condition. In this way, there are seven wisdoms. This is not suitable in the suttas with seven declarations. This is the mode of justification. It should be seen in the four great references.

47. Tattha katamaṃ padaṭṭhānaṃ?

47. Therein, what is the mode of proximate cause?

Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;

Iti yāva sabbadhammā, eso hāro padaṭṭhāno.

The Victor teaches the Dhamma, and whatever is the proximate cause of that Dhamma; thus, as it applies to all phenomena, this is the mode of proximate cause.

Tattha pañcakāmaguṇā kāmarāgassa padaṭṭhānaṃ. Yesaṃ kesañci kāmarāgo uppajjati uppanno vā uppajjissati vā, etesu yepi pañcasu rūpesu āyatanesu nāññatra etehi kāmarāgassa padaṭṭhānanti. Vuccate, tena pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ. Pañcindriyāni rūparāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Pañcakkhandhā sakkāyadiṭṭhiyā padaṭṭhānaṃ. Ekasaṭṭhi diṭṭhigatāni diṭṭhirāgassa padaṭṭhānaṃ. Kāmadhātu kāmarāgassa padaṭṭhānaṃ. Arūpadhātu arūparāgassa padaṭṭhānaṃ. Sukhasaññā kāmarāgassa padaṭṭhānaṃ. Byāpādasaññā byāpādassa padaṭṭhānaṃ. Asampajaññatā sammohassa padaṭṭhānaṃ. Nava āghātavatthūni byāpādassa padaṭṭhānaṃ. Navavidhaṃ mānaṃ mānassa padaṭṭhānaṃ. Sukhā vedanā rāgānusayassa padaṭṭhānaṃ. Dukkhā vedanā paṭighānusayassa padaṭṭhānaṃ. Adukkhamasukhā vedanā avijjānusayassa padaṭṭhānaṃ. Attavādupādānañca musāvādo ca lobhassa padaṭṭhānaṃ. Pāṇātipāto ca pisuṇavācā ca pharusavācā ca byāpādassa padaṭṭhānaṃ. Micchattañca samphappalāpo ca mohassa padaṭṭhānaṃ. Bhavaṃ bhogañca vokāro ahaṃkārassa padaṭṭhānaṃ. Bāhirānaṃ pariggaho [Pg.230] mamaṃkārassa padaṭṭhānaṃ. Kāyassa saṅgaṃ diṭṭhiyā padaṭṭhānaṃ. Kāyikadoso dosassa padaṭṭhānaṃ. Kāyikakāsāvo lobhassa padaṭṭhānaṃ. Yo yo vā pana dhammo yena yena ārammaṇena uppajjati saccādhiṭṭhānena vā dhammādhiṭṭhānena vā anusayanena vā, so dhammo tassa padaṭṭhānaṃ. Tena sārammaṇena so dhammo uppajjati.

Herein, the five strands of sensual pleasure are the proximate cause for sensual lust. For whomever sensual lust arises, has arisen, or will arise, it does so in relation to these five forms, these sense bases; there is no proximate cause for sensual lust other than these. Thus it is said. Therefore, the five strands of sensual pleasure are the proximate cause for sensual lust. The five faculties are the proximate cause for lust for form. The mind faculty is the proximate cause for lust for existence. The five aggregates are the proximate cause for identity view. The sixty-one views are the proximate cause for lust for views. The sensual realm is the proximate cause for sensual lust. The formless realm is the proximate cause for lust for the formless. The perception of pleasure is the proximate cause for sensual lust. The perception of ill will is the proximate cause for ill will. Lack of clear comprehension is the proximate cause for strong delusion. The nine grounds of resentment are the proximate cause for ill will. The nine kinds of conceit are the proximate cause for conceit. Pleasant feeling is the proximate cause for the latent tendency of lust. Painful feeling is the proximate cause for the latent tendency of aversion. Neither-painful-nor-pleasant feeling is the proximate cause for the latent tendency of ignorance. Clinging to the doctrine of self and false speech are the proximate cause for greed. Killing, divisive speech, and harsh speech are the proximate cause for ill will. Wrongness and idle chatter are the proximate cause for delusion. Existence, enjoyment, and the aggregates are the proximate cause for 'I-making.' Taking possession of external things is the proximate cause for 'mine-making.' Clinging to the body is the proximate cause for wrong view. Bodily distress is the proximate cause for hatred. Bodily stain is the proximate cause for greed. Furthermore, whatever state arises from whatever object, whether by determination on truth, determination on the Dhamma, or by a latent tendency, that state has that as its proximate cause. That state arises with that object.

Yathā manusso purimassa padassa padaṭṭhānaṃ alabhanto dutiyaṃ padaṃ uddharati, so pacchānupadaṃ saṃharati. Yadi pana yo na dutiyapadassa padaṭṭhānaṃ labhati, aparaṃ padaṃ uddharati. Tassa yo ceso paccayo bhavati. Evaṃ dhammo kusalo vā akusalo vā abyākato vā padaṭṭhānaṃ alabhanto na pavattati. Yathā payuttassa dhammassa yonilābho, ayaṃ vuccati padaṭṭhāno hāro.

Just as a person, not obtaining a foothold for the first foot, lifts the second foot; he draws back the following foot. If, however, one does not obtain a foothold for the second foot, one lifts another foot. For him, this is the condition. In the same way, a wholesome, unwholesome, or indeterminate state, not obtaining a proximate cause, does not proceed. As there is the obtaining of the source for an applied phenomenon, this is called the mode of proximate cause.

48. Tattha katamo lakkhaṇo hāro?

48. Herein, what is the mode of characteristics?

Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;

Sabbe bhavanti vuttā, so hāro lakkhaṇo nāma.

When one phenomenon is stated, whatever phenomena have the same characteristic, by that all are stated; that mode is called 'characteristic'.

Yesañca susamāraddhā, niccaṃ kāyagatāsatīti gāthāya vuttāya kāyagatāsatiyā vuttā vedanāgatā cittagatā dhammagatā ca sati catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena. Na hi cittaṃ ekasmiṃ viññāṇaṭṭhitiyā pavattati, nānāsu gatīsu pavattati, kāyagatāsatiyā vuttāya vuttā vedanāgatā cittadhammagatā ca. Na hi kāyagatāsatiyā bhāvitāya satipaṭṭhānā cattāro bhāvanāpāripūriṃ na gacchanti. Evaṃ tassadisesu dhammesu vuttesu sabbadhammā vuttā ca bhavanti.

By the verse, 'And for those who are well-aroused in effort, ever mindful of the body,' when mindfulness directed to the body is stated, mindfulness directed to feelings, mind, and dhammas are also stated by means of one of the four foundations of mindfulness. For the mind does not persist in one station of consciousness; it proceeds in various courses. When mindfulness directed to the body is stated, mindfulness directed to feelings, mind, and dhammas are also stated. For it is not the case that when mindfulness directed to the body is developed, the four foundations of mindfulness do not reach fulfillment in development; they do reach it. Thus, when such phenomena are stated, all phenomena are also stated.

Sacittapariyodāpanaṃ, etaṃ buddhāna sāsananti gāthā cetasikā dhammā vuttā, citte rūpaṃ vuttaṃ. Idaṃ nāmarūpaṃ dukkhaṃ ariyasaccaṃ. Tato sacittapariyodāpanā yaṃ yaṃ odapeti, taṃ dukkhaṃ. Yena odapeti, so maggo. Yato odapanā, so nirodho. Cakkhuṃ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tattha sahajātā vedanā saññā cetanā phasso manasikāro ete te dhammā ekalakkhaṇā uppādalakkhaṇena. Yo ca rūpe nibbindati, vedanāya so nibbindati, saññāsaṅkhāraviññāṇesupi so nibbindati. Iti [Pg.231] ye ekalakkhaṇā dhammā, tesaṃ ekamhi dhamme niddiṭṭhe sabbe dhammā niddiṭṭhā honti, ayaṃ vuccati lakkhaṇo hāro.

By the verse, 'The purification of one's own mind—this is the teaching of the Buddhas,' mental concomitants are stated. When the mind is stated, form is also stated. This name-and-form is the Noble Truth of Suffering. Therefore, regarding the purification of one's own mind, that which it purifies is suffering. That by which it purifies is the path. That wherein purification is found, that is cessation. Dependent on the eye and on forms, eye-consciousness arises. Therein, co-arisen are feeling, perception, volition, contact, and attention. These phenomena have a single characteristic: the characteristic of arising. And one who is disenchanted with form is disenchanted with feeling; he is also disenchanted with perception, formations, and consciousness. Thus, for phenomena that have a single characteristic, when one phenomenon among them is pointed out, all phenomena are pointed out. This is called the mode of characteristics.

Tattha katamo catubyūho hāro?

Herein, what is the fourfold mode?

Nirutti adhippāyo ca, byañjanā desanāya ca;

Suttattho pubbāparasandhi, eso hāro catubyūho.

Language, intention, phraseology, teaching, the meaning of the sutta, and the connection of earlier and later parts—this is the fourfold mode.

Tattha katamā nirutti, sā kathaṃ pariyesitabbā ? Yathā vuttaṃ bhagavatā ekādasahi aṅgehi samannāgato bhikkhu khippaṃ dhammesu mahattaṃ pāpuṇāti, atthakusalo ca hoti, dhammakusalo ca hoti, niruttikusalo ca hoti, itthādhivacanakusalo ca hoti, purisādhivacanakusalo ca, vipurisādhivacanakusalo ca, atītādhivacanakusalo ca, anāgatādhivacanakusalo ca, paccuppannādhivacanakusalo ca. Ekādhippāyena kusalo nānādhippāyena kusalo. Kimhi desitaṃ, atītānāgatapaccuppannaṃ. Itthādhivacanena purisādhivacanena vipurisādhivacanena sabbaṃ yathāsuttaṃ niddiṭṭhaṃ. Taṃ byañjanato niruttikosallato yo yaṃ suttassa suniruttidunniruttitaṃ avekkhati, idaṃ evaṃ niropayitabbaṃ. Idampi na niropayitabbaṃ. Idaṃ vuccate niruttikosallaṃ.

Herein, what is language, and how should it be investigated? As the Blessed One has said: 'A bhikkhu endowed with eleven qualities quickly attains greatness in the Dhamma: he is skilled in meaning, skilled in the Dhamma, skilled in language, skilled in terms for the feminine, skilled in terms for the masculine, skilled in terms for the non-masculine, skilled in terms for the past, skilled in terms for the future, skilled in terms for the present, skilled in single intention, and skilled in various intentions.' Wherein is it taught, regarding the past, future, and present? Through terms for the feminine, terms for the masculine, and terms for the non-masculine, everything is indicated according to the sutta. One who, by phraseology and skill in language, examines a sutta's well-expressed and poorly-expressed language, knows: 'This should be established thus,' and 'This should not be established thus.' This is called skill in language.

49. Tattha katamaṃ adhippāyakosallaṃ? Yathādesitassa suttassa sabbassa vāraṃ gacchati imena bhagavatā desitabbanti. Yathā kiṃ appamādo amataṃ padaṃ, pamādo maccuno padanti gāthā. Ettha bhagavato ko adhippāyo? Ye asītimeva ākaṅkhanti te appamattā viharissanti, ayaṃ adhippāyo.

49. Herein, what is skill in intention? It is to arrive at the import of the entire sutta as it was taught, thinking: 'This was taught by the Blessed One.' For example, regarding the verse: 'Heedfulness is the path to the deathless; heedlessness, the path to death.' Herein, what is the Blessed One's intention? 'Those who desire the deathless will dwell heedfully'—this is the intention.

Yogassa kālaṃ na nivattati yā ca, so na tattha pāpintave bhavanti;

Vedanāmaggaisinā paveditaṃ, dhutarajāsavā dukkhā pamokkhātā.

For the yogi, let not the time pass by; that one is not found in a base state there. It has been proclaimed by the sage of the path of feeling: one who has shaken off the dust is liberated from the suffering of the taints.

Ettha bhagavato ko adhippāyo? Ye dukkhe nāssādakā, te vīriyamārabhissanti dukkhakkhayāyāti. Ayaṃ tattha bhagavato adhippāyo. Iti gāthāya vā byākaraṇena vā desite iminā suttena sādhakā, yo [Pg.232] evaṃ dhammānudhammaṃ paṭipajjatīti so adhippāyo, ayaṃ vuccati desanādhippāyo.

Herein, what is the Blessed One's intention? 'Those who are greatly afflicted by suffering will arouse effort for the destruction of suffering.' This is the Blessed One's intention in that teaching. Thus, when proofs are taught by verse, by exposition, or by this sutta, it is shown that whoever thus practices in accordance with the supramundane Dhamma—that one is the intended disciple. This is called the intention of the teaching.

Tattha katamo pubbāparasandhi? Yaṃ gāthāyaṃ vā suttesu vā padāni asīti tāni bhavanti evaṃ vā evameti tassā gāthāya suttassa vā yāni purimāni padāni yāni ca pacchimakāni, tāni samosāretabbāni. Evaṃ so pubbāparena sandhi ñāyati. Yā ekā samāraddhā gāthā dve tīṇi vā tassa mekadese bhāsitānaṃ abhāsitāhi gāthāhi aniddiṭṭho attho bhavati tadupadhāritabbaṃ. Yaṃva sabbā itissa pariyesamānassa pariyesanā kaṅkhā, tassa vā puggalassa paññattīnaṃ apare pariyesitabbaṃ. Idaṃ vuccate pubbāparena sandhi. Kosallanti vatthuto nidānakosallaṃ. Byañjanato niruttikosallaṃ. Desanādhippāyakosallaṃ. Pubbāparena sandhikosallaṃ. Tattha tassa gāthā pariyesitā nidānaṃ vā. Upalabbhituṃ na attho niddisitabbo vatthuto nidānakosallaṃ atthakosallaṃ imehi catūhi padehi attho pariyesiyanto yathābhūtaṃ pariyiṭṭho hoti. Atha ca sabbo vatthuto vā nidānena vā yo adhippāyo byañjano nirutti sandhi ca anuttaro eso pubbāparena evaṃ suttatthena desitabbaṃ. Ayaṃ catubyūho hāro.

Herein, what is the connection of the preceding and following? Whatever terms there are in a verse or in suttas, say eighty, they exist thus or thus. The preceding terms and the later terms of that verse or sutta should be combined. In this way, the connection of the preceding and following is known. If one, two, or three verses have been started, and in one part of them the meaning is unstated by the spoken words or unspoken verses, that should be ascertained. For a person searching for a sutta in its entirety, the particular understandings should be sought in another sutta. This is called the connection of the preceding and following. As for skillfulness: skill in the source in terms of substance, skill in etymology in terms of expression, skill in the intention of the teaching, and skill in the connection of the preceding and following should be sought. Therein, when the verses of that sutta are sought, whether the source is found or not, the meaning should be pointed out. Skill in the source in terms of substance and skill in the meaning—by these four terms, when the meaning is sought, it is thoroughly investigated as it really is. Furthermore, the entire meaning—from the substance or from the source—the intention, the expression, the etymology, and this unsurpassed connection with the preceding and following, should be explained thus according to the meaning of the sutta. This is the Catubyūha Hāra (Fourfold Array Method).

50. Tattha katamo āvaṭṭo hāro?

50. Herein, what is the Āvaṭṭa Hāra (Revolving Method)?

Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.

In one foundation, one seeks the remaining foundation, its opposite. It revolves on the opposites; that method is called Āvaṭṭa (Revolving).

Yathā kiṃ unnaḷānaṃ pamattānanti gāthāyo. Yaṃ pamādo, idaṃ kissa padaṭṭhānaṃ? Kusalānaṃ dhammānaṃ osaggassa. Kusaladhammosaggo pana kissa padaṭṭhānaṃ? Akusaladhammapaṭisevanāya. Kissa padaṭṭhānaṃ, kusaladhammapaṭisevanāya? Kissa padaṭṭhānaṃ, kilesavatthupaṭisevanāya? Iti pamādena mohapakkhiyā diṭṭhi avijjā chandarāgapakkhiyā. Tattha taṇhā ca diṭṭhi cattāro āsavā taṇhā kāmāsavo ca bhavāsavo ca diṭṭhāsavo ca avijjāsavo ca. Tattha citte atthīti diṭṭhi cetasikesu niccanti pañcasu kāmaguṇesu ajjhāvahanena kāmāsavo, upapattīsu āsatti bhavāsavo. Tattha rūpakāyo [Pg.233] kāmāsavassa bhavāsavassa ca padaṭṭhānaṃ. Nāmakāyo diṭṭhāsavassa avijjāsavassa ca padaṭṭhānaṃ.

For what reason? As in the verses beginning, 'For the arrogant and the heedless.' Heedlessness—what is this the foundation of? Of the decline of wholesome states. And the decline of wholesome states—what is it the foundation of? Of the cultivation of unwholesome states. The cultivation of wholesome states—what is it the foundation of? Of the cultivation of the bases of defilements. Thus, through heedlessness, in the delusion faction, there is view, and in the desire-and-lust faction, there is ignorance. Herein are craving and view. The four taints are: the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance. Herein, the view 'it exists' in the mind, and 'it is permanent' among the mental factors associated with views. The taint of sensual desire is through carrying the flavor of the object in the five strands of sensual pleasure; attachment to rebirth-destinations is the taint of existence. Herein, the physical body is the foundation for the taint of sensual desire and the taint of existence. The mental body is the foundation for the taint of views and the taint of ignorance.

Tattha alliyanāya ajjhattavāhanaṃ kāmāsavassa lakkhaṇaṃ. Patthanaganthanaabhisaṅkhārakāyasaṅkhāraṇaṃ bhavāsavassa lakkhaṇaṃ, abhiniveso ca parāmāso ca diṭṭhāsavassa lakkhaṇaṃ. Appaṭivedho dhammesu asampajaññā ca avijjāsavassa lakkhaṇaṃ. Ime cattāro āsavā cattāri upādānāni. Kāmāsavo kāmupādānaṃ, bhavāsavo bhavupādānaṃ, diṭṭhāsavo diṭṭhupādānaṃ, avijjāsavo attavādupādānaṃ, imehi catūhi upādānehi pañcakkhandhā. Tattha avijjāsavo citte pahātabbo, so citte cittānupassissa pahīyati. Diṭṭhāsavo dhammesu pahātabbo, so dhammesu dhammānupassissa pahīyati. Bhavāsavo āsattiyā pahātabbo, so vedanāsu vedanānupassissa pahīyati. Kāmāsavo pañcasu kāmaguṇesu pahātabbo, so kāye kāyānupassissa pahīyati. Tattha kāyānupassanā dukkhamariyasaccaṃ bhajati. Vedanānupassanā pañcannaṃ indriyānaṃ paccayo sukhindriyassa dukkhindriyassa somanassindriyassa domanassindriyassa upekkhindriyassa, sattakilesopacāro tena samudayaṃ bhajati. Citte cittānupassanā nirodhaṃ bhajati. Dhammesu dhammānupassanā maggaṃ bhajati. Tenassa catūsu ca dassanena tasseva sabbe pahīyanti, yena niddiṭṭhā paṭhamaṃ unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. Jānato hi passato āsavānaṃ khayo dukkhaṃ samudayo nirodho maggo hi akusalā dhammā. Evaṃ pariyesitabbā. Yāva tassa akusalassa gati tato paṭipakkhena akusale dhamme pariyesati tesaṃ kilesānaṃ hārena āvaṭṭati. Ayaṃ vuccate āvaṭṭo hāro. Evaṃ sukkāpi dhammā pariyesitabbā. Akusaladhamme āgamissa.

Herein, carrying the internal through clinging is the characteristic of the taint of sensual desire. The characteristic of the taint of existence is longing, binding, forming, and bodily formations. Wrongful adherence and wrongful grasping are the characteristics of the taint of views. Not penetrating the dhammas and lack of clear comprehension are the characteristics of the taint of ignorance. These four taints are the four kinds of clinging. The taint of sensual desire is clinging to sensual pleasures; the taint of existence is clinging to existence; the taint of views is clinging to views; the taint of ignorance is clinging to the doctrine of self. From these four kinds of clinging, the five aggregates arise. Herein, the taint of ignorance is to be abandoned in the mind; it is abandoned for one who contemplates mind in the mind. The taint of views is to be abandoned in the dhammas; it is abandoned for one who contemplates dhammas in the dhammas. The taint of existence is to be abandoned in attachment; it is abandoned for one who contemplates feelings in feelings. The taint of sensual desire is to be abandoned in the five strands of sensual pleasure; it is abandoned for one who contemplates the body in the body. Herein, contemplation of the body partakes of the noble truth of suffering. Contemplation of feelings is a condition for the five faculties—the faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of displeasure, and the faculty of equanimity—and is the pasture of defilements for beings; therefore, it partakes of the truth of origin. Contemplation of mind in the mind partakes of the truth of cessation. Contemplation of dhammas in the dhammas partakes of the truth of the path. Because for those who delight in the round of existence and are heedless, the taints that were first pointed out increase. Therefore, by the vision of the path, all their defilements are abandoned. Indeed, for one who knows and sees these truths—suffering, origin, cessation, and path—there is the destruction of the taints. Thus, unwholesome states should be investigated. Insofar as one grasps that unwholesome state, one investigates the unwholesome states by way of their opposite and revolves by the removal of those defilements. This is called the Āvaṭṭa Hāra (Revolving Method). In the same way, pure dhammas should also be investigated, arriving at the unwholesome dhamma.

Tattha āvaṭṭassa hārassa ayaṃ bhūmi sati upaṭṭhānā ca vipallāsā ca cattāri ñāṇāni sakkāyasamuppādāyagāminī ca paṭipadā sakkāyanirodhagāminī paṭipadā.

Herein, for the Āvaṭṭa Hāra (Revolving Method), this is the ground: the establishments of mindfulness, the distortions, the four knowledges, the practice that is the path leading to the arising of identity, and the practice that is the path leading to the cessation of identity, Nibbāna.

51. Tattha katamo vibhatti hāro? Yaṃ kiñci vibhajjabyākaraṇīyaṃ vuccati vibhatti hāro. Yathā kiṃ āgantvā ca puna puggalo hoti, no vāgataṃ [Pg.234] na paribhāsati paripucchatāya pañhāya atiyanaṃ ekassa kiñci – ayaṃ vuccate vibhatti hāro.

51. Herein, what is the Vibhatti Hāra (Analysis Method)? Whatever is to be explained by analyzing is called the Vibhatti Hāra. For what reason? For instance: 'Again, a person has come and has not come.' When a question is asked, one states this. This is not in the least an answer according to the wish of one person. This is called the Vibhatti Hāra.

Tattha katamo parivattano hāro. Yaṃ kiñci paṭipakkhaniddeso, ayaṃ vuccati parivattano hāro. Yathā vuttaṃ bhagavatā sammādiṭṭhikassa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotīti vitthārena sabbāni maggaṅgāni. Ayaṃ vuccate parivattano hāro.

Herein, what is the mode of reversal? Whatever indication by way of an opposite there is, this is called the mode of reversal. Just as it was said by the Blessed One: 'For a person, a superior individual, with right view, wrong view is worn out.' [This is to be applied] in detail to all the path factors. This is called the mode of reversal.

Tattha katamo vevacano hāro?

Herein, what is the mode of synonyms?

Vevacanehi anekehi, ekaṃ dhammaṃ pakāsitaṃ;

Sutte yo jānāti suttavidū, vevacano nāma so hāro.

By many synonyms, a single teaching is clarified. He who knows this in the discourse is a knower of the discourses; that mode is named 'synonyms'.

Yathā āyasmā sāriputto ekamhi vatthumhi vevacanena nānāvuttena bhagavatā pasaṃsito ‘‘mahāpañño sāriputto hāsapañño javanapañño’’ti idaṃ paññāya vevacanaṃ. Yathā ca maggavibhaṅge niyyānattho ekamekaṃ maggaṅgaṃ vevacanehi niddiṭṭhaṃ. Evaṃ avijjāya vevacanā. Ekaṃ akusalamūlaṃ tadeva santaṃ tesu tesu janapadesu tena tena pajānanti. Na hi anena tadevapi ālapiyanti aññaṃ bhajati. Sabbakāmajahassa bhikkhunoti kāmā ālapitā. Yassa nitthiṇṇo saṅkoti teyeva kāme saṅkāti ālapati. Suṇamānassa puretaraṃ rajjanti teyeva kāme rajjanti ālapati. Evaṃ suttamhi yo dhammo desiyati tassa pariyeṭṭhi ‘‘katamassa dhammassa idaṃ nāmaṃ katamassa idaṃ vevacana’’nti. Sabbaññū hi yesaṃ yesaṃ yā nirutti hoti, yathāgāmi tena tena desetīti tassa vevacanaṃ pariyesitabbaṃ. Ayaṃ vevacano hāro.

Just as the venerable Sāriputta was praised by the Blessed One with various synonyms regarding one subject: 'Sāriputta is of great wisdom, of joyful wisdom, of swift wisdom'—this is a synonym for wisdom. And just as in the Analysis of the Path, the meaning of release is indicated with synonyms for each and every path factor, so too are there synonyms for ignorance. One unwholesome root, existing as such in various regions, they know by this or that name. For by this [populace], that very thing is spoken of; it does not become something else. In the phrase 'for the bhikkhu who has abandoned all sensual pleasures,' 'sensual pleasures' is the term spoken. For one for whom doubt is not crossed over, he calls those very sensual pleasures 'doubt.' For one who is listening, [regarding the phrase] 'they are impassioned before,' he calls those very sensual pleasures 'that wherein they are impassioned.' Thus, when a teaching is taught in a discourse, its investigation is: 'Of which teaching is this the name? Of which word is this a synonym?' Indeed, the Omniscient Ones, for whichever things whichever expression there is, teach with that particular expression in accordance with the listener's capacity. Therefore, its synonym should be sought. This is the mode of synonyms.

52. Tattha katamo paññatti hāro? Cattāri ariyasaccānīti suttaṃ niddisati, nikkhepapaññatti. Yā samudayapaññatti. Kabaḷīkāre āhāre atthi chando atthi rāgo yāva patiṭṭhitaṃ. Tattha viññāṇaṃ pabhavapaññattiṃ paññapeti. Kabaḷīkāre āhāre natthi chando…pe… samugghāti paññatti.

52. Herein, what is the mode of designation? The discourse that indicates 'the Four Noble Truths' is the designation by summary. Whatever is the designation of origin: 'In physical nutriment, there is desire, there is lust,' as long as consciousness is established. Therein, consciousness makes known the designation of decline. 'In physical nutriment, there is no desire...' and so on... this is the uprooting of the designation.

Tassa kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccatīti pahānapaññattiṃ paññapeti. Taṇhā yassa purakkhatā paññā [Pg.235] parivattati gāthā manāpapaññattiṃ paññapeti. Evaṃ pana manāpapaññattīti ekadhammaṃ bhagavā paññapeti. Na hi taṇhā dukkhasamudayoti kāretvā sabbattha taṇhāsamudayo niddisitabbo. Yathā uppannaṃ kāmavitakkaṃ nādhivāseti vinodeti pajahatīti paṭikkhepapaññatti. Evaṃ sabbesaṃ dhammānaṃ kusalānañca akusalānañca yañcassa dhammakkhettaṃ bhavati, so ceva dhammo tattha pavattati. Tadavasiṭṭhā dhammā tassānuvattakā honti. Sā duvidhā paññatti – parādhīnapaññatti ca sādhīnapaññatti ca. Katamā sādhīnapaññatti? Samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. ‘‘Rūpaṃ anicca’’nti yathābhūtaṃ pajānāti, ayaṃ sādhīnapaññatti parādhīnapaññatti ca, sā paññatti paññāya ca sīlassa ca, yathā cattāri jhānāni bhāvetha. Tassa atthi samādhindriyaṃ mudūni cattāri indriyāni tāni catuparādhīnāni, tīṇi aveccappasādeti parādhīnaṃ samādhindriyaṃ cattāri indriyāni parādhīnāti catūsu ariyasaccesu aparādhīnaṃ paññindriyaṃ satipaṭṭhānesu sammappadhānesu vīriyindriyaṃ. Iti sake padaṭṭhāne sake khettasādhīno so dhammo, so ca tattha paññāpetabbo. Tassa paṭipakkhā nighāto niddisitabbo. Etthāyaṃ anekākārapaññatti kena kāraṇena ayaṃ dhammo paññattoti. Ayaṃ vuccate paññatti.

'His mind is liberated from the taint of sensual pleasure, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance'—this makes known the designation of abandonment. The verse 'For whom craving is placed before, wisdom turns away' makes known the designation of the agreeable. Thus, the Blessed One makes known one teaching as the designation of the agreeable. For it is not that, having determined 'craving is the origin of suffering,' craving must be indicated as the origin everywhere. Just as 'He does not tolerate an arisen thought of sensual pleasure but dispels and abandons it' is the designation of rejection. Thus, for all phenomena, wholesome and unwholesome, whatever is its field of phenomena, that very phenomenon operates there. The remaining phenomena are its followers. That designation is twofold: dependent designation and independent designation. What is independent designation? 'Monks, develop concentration. A concentrated monk, monks, understands things as they really are.' 'He understands as it really is: "Form is impermanent"'—this is an independent designation. And dependent designation: that designation is of wisdom and of virtue. Just as: 'Develop the four jhānas.' For him, there is the faculty of concentration; the four [other] faculties are weak. Those four are dependent. The three [faculties] are dependent in relation to unshakable confidence. The faculty of concentration and the four [other] faculties are dependent in the four noble truths. The faculty of wisdom is independent. In the foundations of mindfulness and the right strivings, the faculty of energy [is independent]. Thus, in its own basis, that phenomenon is independent in its own field. And it should be designated there. The destruction of its opposing states should be indicated. Herein, this designation is of many kinds: 'For what reason is this phenomenon designated?' This is called the mode of designation.

53. Tattha katamo otaraṇo hāro? Chasu dhammesu otāretabbaṃ. Katamesu chasu? Khandhesu dhātūsu āyatanesu indriyesu saccesu paṭiccasamuppādesu. Natthi taṃ suttaṃ vā gāthā vā byākaraṇaṃ vā. Imesu channaṃ dhammānaṃ aññatarasmiṃ na sandissati. Ettāvatā esa sabbā desanā yā tā khandhā vā dhātuyo vā āyatanāni vā saccāni vā paṭiccasamuppādo vā, tattha pañcannaṃ khandhānaṃ vedanākkhandho rāgadosamohānaṃ padaṭṭhānaṃ. Tattha tisso vedanāyo tassa sukhāya vedanāya somanasso savicāro, dukkhāya vedanāya domanasso savicāro, adukkhamasukhāya vedanāya upekkho savicāro. Yaṃ puna tattha vedayitaṃ idaṃ dukkhasaccaṃ, khandhesu saṅkhārakkhandho tattha kāyo pamattaṃ saupavattati, tañca saṅkhāragato dvidhā ca bhavaṅgotaraṇaṃ kammaṃ tīṇi ca saṅkhārāni puññābhisaṅkhārā vā apuññā vā āneñjā vā hetu sabbasarāgassa no vītarāgassa, dosassa abhisaṅkhārāni ca avītarāgo ceteti ca pakappeti ca, vītarāgo [Pg.236] pana ceteti ca no abhisaṅkharoti, yaṃ uṇhaṃ vajiraṃ kaṭṭhe vā rukkhe vā aññattha vā patantaṃ bhindati ca ḍahati ca, evaṃ sarāgacetanā ceteti ca abhisaṅkharoti ca. Yathā sataṃ vajiraṃ na bhindati na ca ḍahati, evaṃ vītarāgacetanā ceteti na ca abhisaṅkharoti. Tattha pañcannaṃ khandhānaṃ eko khandho anindriyasarīraṃ saññākkhandho.

53. Herein, what is the mode of entry? It should be entered into six things. Into which six? Into the aggregates, the elements, the sense bases, the faculties, the truths, and dependent origination. There is no discourse, verse, or exposition that is not found in one or another of these six things. To this extent, this is the entire teaching: that is, the aggregates, elements, sense bases, truths, or dependent origination. Therein, among the five aggregates, the feeling aggregate is the proximate cause for lust, hatred, and delusion. Therein are three feelings: with a pleasant feeling there is joy accompanied by examination; with a painful feeling there is displeasure accompanied by examination; with a neither-painful-nor-pleasant feeling there is equanimity accompanied by examination. Furthermore, whatever is felt therein, this is the truth of suffering; among the aggregates, it is the formations aggregate. Therein, the body [of formations] approaches one who is heedless. And that which has gone to formations is twofold: kamma that causes entry into the life-continuum, and the three formations—meritorious formations, demeritorious formations, or imperturbable formations—are a cause for one with lust, not for one free from lust. And for hatred, there are constructions. One who is not free from lust both intends and constructs. But one who is free from lust intends but does not construct. Just as a hot thunderbolt falling on wood or a tree or elsewhere both splits and burns it, so too volition with lust both intends and constructs. Just as a cool thunderbolt neither splits nor burns, so too volition free from lust intends but does not construct. Therein, among the five aggregates, one aggregate [is formations]; the body not connected with a faculty is the perception aggregate.

Tattha dhātūnaṃ aṭṭhārasa dhātuyo. Tattha yā rūpī dasa dhātuyo, tāsu desiyamānāsu rūpakkhandho niddisitabbo, dukkhaṃ ariyasaccaṃ. Yepi ca cha viññāṇakāyā manodhātusattamā, tattha viññāṇakkhandho ca niddisitabbo, dukkhaṃ ariyasaccaṃ. Dhammadhātu pana dhammasamosaraṇā, so dhammo hetunā ca nissandena ca phalena ca kiccena ca vevacanena ca yena yena upalabbhati, tena tena niddisitabbo. Yadi vā kusalā yadi vā akusalā yadi vā abyākatā yadi vā asaṅkhatā. Dvādasannaṃ āyatanānaṃ dasa āyatanāni rūpāni taṃ dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Rūpakkhandho ca manāyatanañca viññāṇakkhandhena niddisitabbaṃ, dukkhaṃ ariyasaccaṃ. Dhammāyatanaṃ nānādhammasamosaraṇaṃ. Tattha ye dhammā indriyānaṃ indriyesu niddisitabbā, ye anindriyānaṃ anindriyesu niddisitabbā. Pariyāyato ca otāretabbā. Yathā sā dhammadhātu tathā dhammāyatanaṃ pariyesitabbaṃ. Yāyeva hi dhammadhātu tadeva dhammāyatanaṃ anūnaṃ anadhikaṃ.

Herein, of the elements, there are eighteen elements. Herein, whichever ten elements are material, when they are being taught, the aggregate of form should be pointed out as the noble truth of suffering. And whichever six consciousness-bodies and the seventh, the mind-element, are present, therein the consciousness aggregate should be pointed out as the noble truth of suffering. The dhamma-element, however, is a confluence of dhammas. That dhamma, by whatever means it is obtained—by cause, by consequence, by result, by function, or by synonym—by that means it should be pointed out: whether wholesome, or unwholesome, or indeterminate, or unconditioned. Of the twelve sense-bases, ten sense-bases are material; that should be pointed out as the noble truth of suffering. The aggregate of form should also be pointed out as the noble truth of suffering, and the mind-base should be pointed out by means of the consciousness aggregate as the noble truth of suffering. The dhamma-base is a confluence of various dhammas. Therein, whichever dhammas belong to the faculties should be pointed out among the faculties; whichever belong to the non-faculties should be pointed out among the non-faculties. And they should be applied by way of the discourse. Just as that dhamma-element should be investigated, so too the dhamma-base should be investigated. Indeed, whatever is the dhamma-element, that itself is the dhamma-base, neither less nor more.

Tattha paṭiccasamuppādo atthi tividho, atthi catubbidho, atthi duvidho. Tattha tividho paṭiccasamuppādo hetuphalanissando. Avijjā saṅkhārā taṇhā upādānaṃ ca ayaṃ hetu, viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā ca ayaṃ paccayo, yo bhavo ayaṃ vipāko, yā jāti maraṇaṃ ayaṃ nissando.

Herein, dependent origination exists as threefold, exists as fourfold, and exists as twofold. Herein, the threefold dependent origination is generative cause, primary result, and consequential result. Ignorance, formations, craving, and clinging—this is the generative cause. Consciousness, name-and-form, the six sense-bases, contact, and feeling—this is the supporting condition. Whatever becoming there is, this is the primary result. Whatever birth and death there are, this is the consequential result.

Kathaṃ catubbidho hetu paccayo vipāko nissando ca? Avijjā ca taṇhāsaṅkhārā ca upādānaṃ ca – ayaṃ hetu. Viññāṇaṃ nāmarūpassa paccayo. Nāmarūpaṃ upapajjati, tathā upapannassa saḷāyatanaṃ phasso vedanā ca – ayaṃ paccayo. Yo bhavo ayaṃ vipāko. Yā jāti yā ca jarāmaraṇaṃ – ayaṃ nissando.

How is dependent origination fourfold? It is generative cause, supporting condition, primary result, and consequential result. Ignorance, craving, formations, and clinging—this is the generative cause. Consciousness is a condition for name-and-form. Name-and-form arises. Likewise, for the arisen name-and-form, the six sense-bases, contact, and feeling are conditions. This is the supporting condition. Whatever becoming there is, this is the primary result. Whatever birth, and aging and death there are, this is the consequential result.

Kathaṃ duvidho paṭiccasamuppādo? Avijjā saṅkhārā taṇhā upādānaṃ – ayaṃ samudayo. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti maraṇañca [Pg.237] – idaṃ dukkhaṃ. Yaṃ pana avijjānirodhā saṅkhāranirodho imāni tappaṭipakkhena dve saccāni. Tasmā paṭiccasamuppādo yena ākārena niddiṭṭho, tena tena niddisitabbo.

How is dependent origination twofold? Ignorance, formations, craving, and clinging—this is the origin. Consciousness, name-and-form, the six sense-bases, contact, feeling, becoming, birth, and death—this is suffering. But, from the cessation of ignorance, there is the cessation of formations. These [cessations], by being the opposite [of origin and suffering], constitute the [other] two truths. Therefore, in whatever manner dependent origination is pointed out, in that manner it should be pointed out.

Tathā bāvīsati indriyāni. Dvādasa indriyāni cakkhundriyāni cakkhundriyaṃ yena domanassindriyaṃ, idaṃ dukkhaṃ. Purisindriyaṃ ca diṭṭhiyā ca taṇhāpadaṭṭhānaṃ. Yato puriso purisakānaṃ taṃ evaṃ kātabbatā. Atha ajjhattaṃ sārajjati. Ayaṃ ahaṃkāro taṃ yasā sāratto bahiddhā pariyesati, ayaṃ mamaṃkāro evaṃ itthī, tattha sukhindriyaṃ ca somanassindriyaṃ ca purisindriyassānuvattakā honti. Tassa adhippāyaparipuṇṇā lobhadhammā kusalamūle pavaḍḍhenti. Tassa ce ayamadhippāyo na pāripūriṃ gacchati. Tassa dukkhindriyaṃ ca domanassindriyaṃ ca vattati. Doso ca akusalamūlaṃ pavaḍḍhati. Sace pana upekkhā bhāveti upekkhindriyassa anuvattakāmā bhavati. Amoho ca kusalamūlaṃ pavaḍḍhati. Iti satta indriyāni kilesavatthumupādāya ananvemāni avamāni sabbassa vedanā itthindriyaṃ purisindriyaṃ. Tattha aṭṭha indriyāni saddhindriyaṃ yāva aññātāvino indriyaṃ, ayaṃ dukkhanirodhagāminī paṭipadā. Dasannaṃ paññindriyānaṃ kāmarāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Paññindriyāni rūparāgassa padaṭṭhānaṃ. Itthindriyaṃ ca purisindriyaṃ ca satta paññattiyā padaṭṭhānaṃ. Tattha yena yena indriyena yuttaṃ vā gāthāya otāretuṃ sakkoti, tena tena niddisitabbo. Evaṃ khandhesu dhātūsu āyatanesu saccesu paṭiccasamuppādesu ayaṃ otaraṇo hāro.

Likewise, there are twenty-two faculties. The twelve faculties from the eye-faculty up to the displeasure-faculty—this is suffering. The masculinity faculty and view are the proximate cause of craving. When a man is among men, it should be done thus. Then he is attached internally; this is 'I-making'. Attached to fame, he seeks externally; this is 'mine-making'. Likewise for a woman. Therein, the pleasure faculty and the joy faculty are followers of the masculinity faculty. When his intention is fulfilled, states of greed increase the unwholesome roots. If this intention of his does not reach fulfillment, for him the pain faculty and the displeasure faculty operate. And hatred increases the unwholesome root. But if he develops equanimity, it becomes a follower of the equanimity faculty. And non-delusion increases the wholesome root. Thus, seven faculties arise depending on the basis of defilement; they are not inferior or superior. The femininity faculty and the masculinity faculty arise for everyone depending on feeling. Therein, there are eight faculties, from the faith faculty up to the faculty of one who has final knowledge; this is the path leading to the cessation of suffering. The five sense faculties are the proximate cause of sensual lust. The mind faculty is the proximate cause of lust for existence. The five sense faculties are the proximate cause of lust for form. The femininity faculty and the masculinity faculty are the proximate cause for the seven designations. Therein, by whichever faculty it is connected, if one is able to apply it in a verse, by that faculty it should be pointed out. Thus, in the aggregates, elements, sense-bases, truths, and dependent origination, this is the application method.

54. Tattha katamo sodhano hāro? Yo gāthā ekena ārambho bhāsissanti. Tattha ekissā bhāsitāya avasiṭṭhāsu bhāsitāsu so attho na niddisitabbo. Kiṃ kāraṇaṃ? Na hi tāva so attho bhāsito, so abhāsito na sakkā niddisituṃ. Yathā kiṃ appamādo amataṃ padanti gāthā ayamekā gāthā niddisitabbā. Kiṃ kāraṇaṃ, atthikkhātāva imassa ārambhassa anabhāsitaṃ?

54. Herein, what is the clarification method? It is when a verse is uttered from a single beginning. Therein, when one part has been spoken, that meaning cannot yet be pointed out from the remaining parts. What is the reason? For that meaning has not yet been spoken; what is unspoken cannot be pointed out. For example? The verse, 'Heedfulness is the path to the Deathless.' This one verse should be pointed out. What is the reason? There is what is declared, but of this beginning, something is unspoken.

Evaṃ visesato ñatvā, appamādamhi paṇḍitā;

Appamāde pamodanti, ariyānaṃ gocare ratāti.

Having known this distinction in particular, the wise in heedfulness rejoice in heedfulness, delighting in the domain of the noble ones.

Idaṃ [Pg.238] abhāsitaṃ. Imissāpi gāthāya bhāsitāya attho niddisitabbo. Kiṃ kāraṇaṃ, atthi tattha avasiṭṭhaṃ? Te jhāyino sātatikā, niccaṃ daḷhaparakkamāti gāthā, evaṃ imā gāthāyo upadhāritā yadā bhavanti, tadā attho niddisitabbo. Evaṃ assutapubbesu suttesu byākaraṇesu vā ekuddeso bhāsito. Yā vīmaṃsā tulanā idaṃ atthi kiccaṃ, idaṃ suttaṃ bhāsitaṃ tassa vevacanaṃ niddiṭṭhaṃ vā na vāti. Tattha yā vīmaṃsā, ayaṃ vuccate sodhano hāro.

This is the unspoken. When this verse is spoken, its meaning should be pointed out. What is the reason? Is there a remainder therein? There is the verse: 'Those who are meditative, persevering, ever striving with firm effort.' Thus, when these verses are considered, then the meaning should be pointed out. Thus, in suttas or explanations not heard before, a single indication is spoken. Whatever investigation and comparison there is, this is the task: was this discourse spoken? Was its synonym indicated or not? Therein, whatever investigation there is, this is called the clarification method.

55. Tattha katamo adhiṭṭhāno hāro? Ekattatā ca vemattatā ca. Tattha kitapaññatti ca kiccapaññatti ca. Sā ekattatā ca vemattatā ca yathā paññatti ekavevacanena vemattatā pajānātīti paññā, sā ca ādhipateyyaṭṭhena paññatti. Yaṃ anomattiyaṭṭhena paññattanti. Taṃ anomattiyaṭṭhena paññābalaṃ. Tanubhūtā gocarattavasā sevasati tīsu ratanesu anussati buddhānussati dhammānussati saṅghānussati aviparītānussaraṇatāya. Sammādiṭṭhi dhammānaṃ pavicayena dhammavicayasambojjhaṅgo abhinīhārato abhiññāti. Saṅkhepena maggā kā vatthu avikopanatāya ekattā, yathā uṇhena saṃsaṭṭhaṃ uṇhodakaṃ, sītena saṃsaṭṭhaṃ sītodakaṃ khārodakaṃ guḷhodakanti, idaṃ ekattatā vemattatā ca.

55. Herein, what is the Adhiṭṭhāna mode? Sameness and difference. Therein, there is designation of what and designation of function. That sameness and difference, in accordance with the designation, is that one knows difference by a single expression; therefore, it is wisdom (paññā). And that wisdom, in the sense of sovereignty, is designation (paññatti). That which is designated in the sense of not being inferior, that, in the sense of not being inferior, is the power of wisdom (paññābala). There is recollection of the three jewels: recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, which occurs by the power of its domain due to non-perverted, repeated recollection. Right view, through the investigation of dhammas, is the enlightenment factor of investigation of dhammas. It is higher knowledge (abhiññā) because of directing towards it. In brief, the paths are a unity because the substance is not broken. How so? For example, cold water mixed with hot water becomes hot water; hot water mixed with cold water becomes cold water; salt water; sweet water. This is sameness and difference.

Atthi puna dhammo nānādhammasaṅghato ekato yathārūpaṃ cattāro vāretabbā, tañca rūpanti ekattatā. Pathavīdhātu āpo tejo vāyodhātūti vemattatā. Evaṃ sabbā catasso dhātuyo rūpanti ekattatā, pathavīdhātu āpo tejo vāyodhātūti vemattatā. Pathavīdhātūti lakkhaṇato ekattatā, saṃkiṇṇavatthuto vemattatā. Yaṃ kiñci kakkhaḷalakkhaṇaṃ, sabbaṃ taṃ pathavīdhātūti ekattatā. Kesā lomā nakhā dantā chavi cammanti vemattatā. Evaṃ sabbaṃ catasso dhātuyo rūpanti ekattaṃ. Saddā gandhā rasā phoṭṭhabbāti vemattatā.

Again, there is a dhamma where, from a collection of various dhammas, taken together as appropriate, four are to be excluded, and that is material form (rūpa); this is sameness. The earth element, water element, fire element, and air element; this is difference. Thus, all four elements are called material form; this is sameness. The earth element, water element, fire element, and air element; this is difference. The earth element, in terms of characteristic, is sameness; in terms of mixed substance, it is difference. Whatever has the characteristic of hardness, all of that is the earth element; this is sameness. Hair of the head, hair of the body, nails, teeth, thin skin, thick skin; this is difference. Thus, the entire body, the four elements, is material form; this is sameness. Sounds, smells, tastes, and tangible objects; this is difference.

Atthi puna dhammo vemattatā añño nāmaṃ labhati. Yathā kāyānupassanāya navasaññā vinīlakasaññā uddhumātakasaññā, ayaṃ asubhasaññā, yā ekattatā ārammaṇato vemattato, sā evaṃ saññāvedanāsu ādīnavaṃ samanupassato tathādhiṭṭhānaṃ samādhindriyaṃ ca sāyeva [Pg.239] dhammesu tattha saññābhāvanā vīriyindriyaṃ ca dhammesu dhammānupassanā citte attasaññaṃ pajahato paññindriyaṃ ca citte cittānupassanā. (Iti) yo koci ñāṇapacāro sabbaso paññāya gocaro paññā, ayaṃ vemattatā, yathā kāmarāgo bhavarāgo diṭṭhirāgoti vemattatā taṇhāya. Iti yaṃ ekattatāya ca vemattatāya ca ñāṇaṃ vīmaṃsanā tulanā. Ayaṃ adhiṭṭhāno hāro.

Again, a dhamma is difference; another obtains a name. For example, in the contemplation of the body, one obtains the nine perceptions, such as the perception of a bluish corpse and the perception of a bloated corpse. This is the perception of foulness. Whatever sameness there is from the difference of object, for one who thus sees the danger in perceptions and feelings, that determination is the faculty of concentration. That very cultivation of perception in dhammas is the faculty of energy; and contemplation of dhammas in dhammas. For one abandoning the perception of self in the mind, it is the faculty of wisdom; and contemplation of mind in mind. Thus, whatever range of knowledge is entirely the domain of wisdom, there is wisdom. This is difference. For example, sensual craving, craving for existence, and craving for views—this is the difference of craving. Thus, whatever knowledge, investigation, and comparison there is regarding sameness and difference, this is the Adhiṭṭhāna mode.

56. Tattha katamo parikkhāro hāro? Sahetu sappaccayaṃ vodānañca saṃkileso ca, yaṃ tadubhayaṃ pariyeṭṭhi, sa parikkhāro hāro. Iti dhammānaṃ sahetukānaṃ hetu pariyesitabbo, sappaccayānaṃ paccayo pariyesitabbo.

56. Herein, what is the Parikkhāra mode? There is purification and defilement, together with its generative cause and its supporting condition. The thorough investigation of both of these is the Parikkhāra mode. Thus, for dhammas that have a generative cause, the generative cause should be sought; for dhammas that have a supporting condition, the supporting condition should be sought.

Tattha kiṃ nānākaraṇaṃ, hetussa ca paccayassa ca? Sabhāvo hetu, parabhāvo paccayo. Parabhāvassa paccayo hetupi, sabhāvassa hetuyā parabhāvassa kassaci paccayo avutto hetu, vutto paccayo. Ajjhattiko hetu, bāhiro paccayo. Sabhāvo hetu, parabhāvo paccayo. Nibbattako hetu, paṭiggāhako paccayo. Nevāsiko hetu, āgantuko paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Ekoyeva hetu, aparāparo paccayo.

Herein, what is the distinction between a generative cause (hetu) and a supporting condition (paccaya)? Intrinsic nature is the generative cause; another's nature is the supporting condition. A supporting condition pertains to another's nature, and a generative cause to one's own nature. For a generative cause, another's nature may in some cases be a supporting condition; it is not called a generative cause, but is called a supporting condition. Internal is the generative cause; external is the supporting condition. Intrinsic nature is the generative cause; another's nature is the supporting condition. The producer is the generative cause; that which receives is the supporting condition. The resident is the generative cause; the visitor is the supporting condition. The uncommon is the generative cause; the common is the supporting condition. The generative cause is only one; the supporting condition is successive.

Hetussa upakaraṇaṃ samudānetabbo. Samudānaṃ hetu, tattha duvidho hetu. Duvidho paccayo – samanantarapaccayo ca paramparapaccayo ca. Hetupi duvidho – samanantarahetu ca paramparahetu ca. Tattha katamo paramparapaccayo? Avijjā nāmarūpassa paramparapaccayo, viññāṇaṃ samanantarapaccayatāya paccayo. Yadi ādimhi avijjānirodho bhavati nāmarūpassa nirodhopi. Tattha samanantaraṃ kiṃ kāraṇaṃ paramparapaccayo samanantarapaccayo samuddānito, ayaṃ paccayato. Tattha katamo paramparahetu? Vijānantassa paramparahetutāya hetu, aññākāro samanantarahetutāya hetu. Yassa hi yaṃ samanantaraṃ nibbattati, so tassa hetupi jātinirodhā bahi ākāranirodho, ākāranirodhā daṇḍanirodho, daṇḍanirodhā khaṇḍanirodho. Evaṃ hetupi dvidhā so tāhi passitabbo.

The assistance of the generative cause should be brought forth. This is the collected cause. Herein, the generative cause is twofold. The supporting condition is twofold: the immediately contiguous condition and the remote condition. The generative cause is also twofold: the immediately contiguous cause and the remote cause. Herein, what is the remote condition? Ignorance is a remote condition for name-and-form, while consciousness is a condition by way of being an immediately contiguous condition. If at the beginning the cessation of ignorance occurs, the cessation of name-and-form also occurs. Herein, what is the immediate reason? The remote condition and the immediately contiguous condition are brought forth. This pertains to the supporting condition. Herein, what is the remote generative cause? For one who knows, there is a cause by way of being a remote generative cause; in another mode, there is a cause by way of being an immediately contiguous generative cause. Indeed, for whatever person something arises immediately contiguously, that is also a generative cause for that person. From the cessation of birth, there is the cessation of the external mode; from the cessation of the mode, there is the cessation of the staff; from the cessation of the staff, there is the cessation of the fragment. Thus, that generative cause should be seen by them in two ways.

Paṭiccasamuppādo [Pg.240] yathā avijjāpaccayo tassa puna kiṃpaccayo, ayoniso manasikāro. So kassa paccayo saṅkhārānaṃ, iti paccayo ca samuppannaṃ ca tassa ko hetu avijjāyeva. Tathā hi purimā koṭi na paññāyati. Tattha avijjānusayo avijjāpariyuṭṭhānassa hetu purimā hetu pacchā paccayo, sāpi avijjāsaṅkhārānaṃ paccayo catūhi kāraṇehi sahajātapaccayatāya samanantarapaccayatāya abhisandanapaccayatāya patiṭṭhānapaccayatāya.

As in Dependent Origination: ignorance is a condition. What, again, is the condition for that? Unwise attention. Of what is that a condition? Of formations. Thus, for that which is both condition and arisen from a condition, what is the generative cause? Ignorance itself. For that reason, a first point is not discerned. Therein, the underlying tendency of ignorance is the generative cause for the obsession of ignorance. The prior generative cause is a later supporting condition. That prior generative cause is also a condition for the formations of ignorance for four reasons: by way of co-nascence condition, by way of immediately contiguous condition, by way of overflowing condition, and by way of foundation condition.

57. Kathaṃ sahajātapaccayatāya avijjāsaṅkhārānaṃ paccayo? Yaṃ cittaṃ rāgapariyuṭṭhaṃ, tattha avijjāpariyuṭṭhānena sabbaṃ paññāya gocaraṃ hanti. Tattha saṅkhārā tipaccayaṭṭhikā addhābhūmikāramahattassa ayaṃ avijjāsahasamuppannaṃ vuddhiṃ virūḷhiṃ vepullatamāpajjantī catūhi kāraṇehi paññā pahīyati. Katamehi catūhi? Anusayo pariyuṭṭhānaṃ saṃyojanaṃ upādānaṃ. Tattha anusayo pariyuṭṭhānaṃ jāti pariyuṭṭhitā saṃyujjati saṃyuttā upādiyati upādānapaccayā bhavo. Evaṃ te saṅkhārā tividhā uppannā bhūmigatā nāsaññattha ayaṃ maggena vinītattāyāti te thāmagatā apativinītātipi te saṅkhārāti vuccati, evaṃ sahetusamuppannaṭṭhena atthi meva paccayā saṅkhārānaṃ paccayo niddiṭṭhaṃ apanetvā kusalaṃ akusalaṃ kusalo ca akusalo ca pakkhipitabbo, vipākadhammā apanetvā vacanīyaṃ avacanīyaṃ vacanīyañca avacanīyañca pakkhipitabbaṃ, bhavaapevirittā, sabbasuttaṃ parikkhipitabbaṃ.

57. How is ignorance a condition for formations by way of co-nascent condition? Whatever mind is assailed by lust, therein, through the obsession of ignorance, it destroys the entire range of wisdom. Therein, due to the state of having many modes established in the three conditions, these formations, arisen together with ignorance, attain growth, development, and abundance. Wisdom diminishes due to four causes. What are the four? Latent tendency, obsession, fetter, and clinging. Therein, for those who have obsessions, the latent tendency is conjoined with the state of assailing by nature. Being so conjoined, one clings. Conditioned by clinging, becoming arises. Thus, those formations, having arisen and reached a certain state, are of three kinds; they are not elsewhere. This is for the purpose of being disciplined by the path. And also, those formations, having become strong, are not disciplined again. Therefore, they are called 'formations'. Thus, by the meaning of being arisen with a cause, there is indeed a condition for formations. [Note:] Having removed what is indicated as wholesome and unwholesome, 'wholesome' and 'unwholesome' should be inserted. Having removed resultant states, 'meaning' and 'word', and both 'meaning' and 'word' should be inserted. The entire discourse should be encompassed up to the cessation of existence.

Dasa tathāgatabalāni cattāri vesārajjāni puññāni anaññākataṃ avijjā samanantarapaccayatāya saṅkhārānaṃ paccayo yena cittena saha samuppannā avijjā tassa cittassa samanantaracittaṃ samuppannanti, tassa yaṃ samanantaracittaṃ samuppannanti, tassa pacchimassa cittassa purimacittaṃ hetupaccayatāya paccayo, tena avijjā hetu tena cittena upādānaṃ anokāsakatā ñāṇaṃ na uppajjanti. Yā tassa appamādā dhātu abhijjhābhisanditā tahiṃ vipallāsā uppajjanti ‘‘asubhe subha’’nti ‘‘dukkhe sukha’’nti, tattha saṅkhārā uppajjanti rattā duṭṭhā mūlassa cetanā rāgapariyuṭṭhānena byāpādapariyuṭṭhānena avijjāpariyuṭṭhānena diṭṭhivipallāso vatthuniddese niddisitabbo[Pg.241], yaṃ viparītacitto vijānāti ayaṃ cittavipallāso, yā viparītasaññā upaggaṇhāti ayaṃ saññāvipallāso. Yaṃ viparītadiṭṭhi abhinivisati ayaṃ diṭṭhivipallāso. Aṭṭha micchattāni vaḍḍhanti, tīṇi akusalāni ayoniso manasikāre uppannaṃ viññāṇañca vijjañca karonti. Iti pubbāparante akusalānātaritaro saṅkhārā vuddhiṃ vepullataṃ gacchanti. Te ca mahatā ca appaṭividitā ponobhavikā saṅkhārā bhavanti. Iti evaṃ avijjā sahajātapaccayatāya saṅkhārānaṃ paccayo samanantarapaccayatāya ca.

The ten powers of the Tathāgata and the four kinds of fearlessness are pure; they are not made by another cause. Ignorance is a condition for formations by way of immediate condition. With whatever mind ignorance has arisen, for that mind an immediately succeeding mind arises. Thus, for that mind, whichever immediately succeeding mind has arisen, for that later mind, the preceding mind is a condition by way of root condition. Therefore, ignorance is a cause. Through that mind, clinging creates a state of no opportunity, and knowledge does not arise. Whichever element of heedlessness there is, being inclined towards covetousness, therein perversions arise: 'in the unattractive, it is attractive'; 'in suffering, it is happiness'. Therein, formations arise—the volition of the root, impassioned and corrupted—through obsession with lust, through obsession with ill will, and through obsession with ignorance. The perversion of view should be indicated in the Vatthuniddesa. That one with a perverted mind knows—this is the perversion of mind. That one with perverted perception grasps—this is the perversion of perception. That one with a perverted view adheres—this is the perversion of view. The eight wrongnesses increase. The three unwholesome states, through unwise attention, produce arisen consciousness and knowledge. Thus, in the former and latter ends, formations that do not cross beyond the unwholesome attain growth and abundance. And those formations, being for the most part unpenetrated, lead to renewed existence. Thus, ignorance is a condition for formations by way of co-nascent condition and by way of immediate condition.

58. Kathaṃ abhisandanākārena avijjā saṅkhārānaṃ paccayo? Sā avijjā te saṅkhāre abhisanneti parippharati. Seyyathāpi nāma uppalaṃ vā padumaṃ vā taṃ udake vaḍḍhaṃ assa, sītena vārinā abhisannaṃ parisandanaṃ vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Evaṃ abhisandanaṭṭhena avijjā saṅkhārānaṃ paccayo.

58. How is ignorance a condition for formations in the manner of saturation? That ignorance moistens and pervades those formations. Just as, for example, a blue lotus or a red lotus might grow in the water; when moistened and sprinkled with cool water, it attains growth, development, and abundance. Similarly, by the meaning of saturation, ignorance is a condition for the formations.

Kathaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo? Te saṅkhārā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjanti. Seyyathāpi nāma uppalaṃ vā padumaṃ vā pathaviṃ nissāya pathaviṃ patiṭṭhāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Ete saṅkhārā avijjāyaṃ patiṭṭhitā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ gacchanti. Evaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo.

How is ignorance a condition for formations by the meaning of being a foundation? Those formations, relying on ignorance, attain growth, development, and abundance. Just as, for example, a blue lotus or a red lotus, relying on the earth, established on the earth, attains growth, development, and abundance. These formations, established in ignorance, relying on ignorance, go to growth, development, and abundance. Thus, by the meaning of being a foundation, ignorance is a condition for the formations.

Puna rāgasahagatassa kammassa vipākena paṭisandhimhi bhavo nibbattati, taṃ kammassa sabbaṃ abhiniviṭṭhaṃ aññāṇavasena ponobhavikā saṅkhārāti vuccanti, evampi avijjāpaccayā saṅkhārā atthi. Puna pañcasu ye ca sekkhā puggalā, ye ca asaññisamāpattiṃ samāpannā, ye ca bhavagatā, ye ca antogatāyeva saṃsedajā, ye ca vā pana añño hi koci anāgāmibhūtā na cetenti na ca patthenti, tesaṃ kiṃ paccayā saṅkhārā. Puna rāgā atthi tesaṃ saṅkhārāni upādānāni cittamanussarantiyeva avipakkavipākasamūhatā asamucchinnapaccayā tesaṃ puna ca gato bhavati. Evampi hi avijjāpaccayā saṅkhārā. Puna sā te na upādānā napi saṅkhārā atthi, puna tesaṃ satta anusayā asamūhatā asamucchinnā tadārammaṇaṃ bhavati. Viññāṇassa patiṭṭhāya viññāṇapaccayā nāmarūpaṃ. Evampi avijjāpaccayā saṅkhārā. Puna sā yaṃ kiñci kammaṃ ācayagāmi sabbaṃ taṃ avijjāvasena abhisaṅkhariyati [Pg.242] taṇhāvasena ca allīyati aññāṇavasena ca tattha ādīnavampi na jānāti. Tadeva viññāṇabījaṃ bhavati, sāyeva taṇhāsineho bhavati. Sāyeva avijjā sammohoti. Evampi avijjāpaccayā saṅkhārā vattabbā. Iti imehi ākārehi avijjā saṅkhārānaṃ paccayo.

Again, through the result of kamma accompanied by lust, becoming arises at rebirth-linking. All that adherence to kamma, by the power of not knowing, is called 'formations leading to renewed existence'. In this way also, there are formations conditioned by ignorance. Again, among certain individuals: whichever individuals are trainees; whichever have entered the attainment of non-perception; whichever moisture-born beings are included within; and whatever other non-returners there may be—they do not intend, they do not aspire. For them, what conditions and formations could there be? Again, there are lusts. Their formations and clingings constantly recollect only the mind. Because the unripened result is uneradicated and the condition is unbroken, for them there is indeed a going again to a new existence. In this way also, there are formations conditioned by ignorance. Again, for them, through clinging with delight, there are no formations. Again, for them, because the seven latent tendencies are uneradicated and uncut, a state having that as its object arises. For the establishment of consciousness, conditioned by consciousness, name-and-form arises. In this way also, there are formations conditioned by ignorance. Again, whatever kamma there is that leads to accumulation, all of it is conditioned by the power of that ignorance. And by the power of craving, one clings to it. And by the power of not knowing, one does not know the danger therein. That very thing becomes the seed of consciousness. That very craving becomes the moisture. That very ignorance becomes delusion. In this way also, formations should be said to be conditioned by ignorance. Thus, in these ways, ignorance is a condition for the formations.

Tattha avijjāya hetu ayoniso manasikāro paccayo hoti. Tattha abhicchedo ayaṃ tattha tatiyaṃ balaṃ nivatti, ayaṃ paṭisandhi. Tattha punabbhavo yo avecchedo asamugghātanaṭṭhena ayaṃ anusayo. Yathā paṭākaṃ vā sāṭakaṃ vā dve janā pīḷesu ca ekā vā balaṃ vā assa nivāṭassesu, na pana pīḷesu soseyya. Tattha yaṃ sinehā āpodhātu anupullanā sosetabbā. Uṇhadhātumāgamma sace puna taṃ ākāse nikkhipeyya taṃ ussāvena yebhuyyataraṃ sinehamāpajjeyya, na hi anāgamma tejodhātuṃ parisesaṃ gaccheyya. Evameva bhavaggaparamāpi samāpatti na anurūpassa samugghātāya saṃvattati. Te hi ālayanti sammasanti, na ca taṇhāya taṇhāpahānaṃ gacchanti. Tattha so asamugghāto. Avijjāya anusayo ca cittassa sampalibodho, idaṃ pariyuṭṭhānaṃ. Yathābhūtaṃ viññāṇassa appaṭivedho ayaṃ avijjāāsavo avijjāviññāṇabījaṃ bhavati. Yaṃ bījaṃ so hetu na samucchijjati, asamucchijjanto paṭisandehati. Paṭisandahanto na samugghātaṃ gacchati. Asamugghātaṃ cittaṃ pariyonahati, pariyonaddhacitto yathābhūtaṃ nappajānāti, iti saññāṇassa sāsavattho, avijjattho, hetuattho, avacchedattho, anivattiattho, phalattho paṭisandhiattho, punabbhavattho, asamugghātattho, anusayattho, pariyuṭṭhānattho, apaṭivedhanattho. Ettāvatā avijjāya khettaṃ niddiṭṭhaṃ bhavati. Ayaṃ vuccate parikkhāro nāma hāro.

In that context, ignorance is the cause; improper attention is the supporting condition. Therein, there is the cutting off. This third power ceases. This is rebirth-linking. Therein, that which is non-severance—renewed existence, by reason of not being uprooted by the path—this is a latent tendency. Just as if two people were to wring a banner or a cloth that should be wrung with water, there might be a single fold or crease; but by wringing, it would not become dry. Therein, the water element with its moisture must be made to dry by becoming stiff. Relying on the heat element, if one were to again cast it into the open air, that cloth would for the most part become wet with dew. Indeed, without relying on the fire element, it would not become completely dry. In the very same way, even the attainment that is the peak of existence does not lead to the complete uprooting of the corresponding craving. For they cling and contemplate; they do not, through craving, attain the abandonment of craving. Therein, that is the non-uprooting. The latent tendency of ignorance is an obstruction to the mind; this is obsession. The non-penetration of consciousness as it truly is—this is the taint of ignorance. Ignorance becomes the seed of consciousness. That seed, which is the cause, is not cut off. Not being cut off, it connects for rebirth. Connecting for rebirth, one does not reach complete uprooting. Not being uprooted, it envelops the mind. One with an enveloped mind does not know things as they truly are. Thus, for knowledge, there is the meaning 'with taints,' the meaning 'ignorance,' the meaning 'cause,' the meaning 'non-severance,' the meaning 'non-cessation,' the meaning 'fruit,' the meaning 'rebirth-linking,' the meaning 'renewed existence,' the meaning 'non-uprooting,' the meaning 'latent tendency,' the meaning 'obsession,' and the meaning 'non-penetration.' To this extent, the field of ignorance has been pointed out. This is called the mode named 'requisite'.

59. Tattha katamo samāropano hāro? Ugghaṭitamhi tamhi santañceva ca naṃ vitthāraṃ pana vattabbaṃ. Vitthāravidhaṃ cittaññā ayaṃ samāropano hāro. Tattha nāmaniddeso upaghaṭakā vatthuniddeso vevacanaṃ vatthubhūto vitthāro. Yathā kiṃ, yā bhikkhūnaṃ vattato pahātabbo, ayaṃ upaghaṭanā.

59. Herein, what is the mode of application? For one who understands from a concise statement, a teaching that exists should be spoken of in detail. One should know the mind that understands the detailed method. This is the mode of application. Therein, the exposition of the name and the exposition of the supporting object are a synonym. The exposition that has become the subject matter is the detailed exposition. For example: that which should be abandoned by monks in accordance with their duty—this is the support.

Tattha [Pg.243] katamo samāropano? Kiñci na vattabbaṃ, rūparāgaṃ vā nāmavantapahātabbaṃ. Yāva viññāṇanti vitthārena kātabbāni. Avijjā tā opammena paññāpetabbā, ayaṃ samāropano. Nissitacittassa ca mattiko ca nissayo taṇhā ca diṭṭhi ca. Tattha diṭṭhi avijjā taṇhā saṅkhārā. Tattha diṭṭhipaccayā taṇhā ime avijjāpaccayā saṅkhārā. Tattha nissitaṃ viññāṇaṃ idaṃ saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, idaṃ saṃkhittena bhāsite avasiṭṭhaṃ paropayati.

Herein, what is application? Nothing need be said. Lust for form, or that which has a name, should be abandoned. Up to consciousness, these should be done in detail. Ignorance is to be made known by way of a simile; this is application. For the dependent mind, the measure, craving, and view are its support. Therein are view, ignorance, craving, and formations. Therein, conditioned by view, craving arises; conditioned by ignorance, these formations arise. Therein, there is dependent consciousness. This consciousness, conditioned by formations, arises up to aging and death. When this is spoken of in brief, it applies the remainder.

Anissitassa calitaṃ natthīti tassa evaṃ diṭṭhiyā taṇhāya ca pahānaṃ tattha diṭṭhiavijjānirodhāya bhūtaṃ viññāṇaṃ sarāgaṭṭhāniyesu dhammesu taṃ taṃ dhammaṃ upecca aññaṃ dhammaṃ dhāvati makkaṭopamatāya, atha khvassa parittesu dhammesu sarāgaṭṭhāniyesu chandarāgo natthi kuto tato calanā, adhimattesu sattesu cittaṃ nivessayati taṃ apatiṭṭhitaṃ viññāṇaṃ anāhāraṃ nirujjhati viññāṇanirodhā nāmarūpanirodho yāva jarāmaraṇanirodho. Ayaṃ samāropano.

For one who is non-dependent, there is no agitation; thus for that one there is the abandoning of view and craving. Therein, for the sake of the cessation of view and ignorance, the consciousness that has arisen, not approaching this or that state among states that are a basis for passion, runs to another state; it runs as in the simile of the monkey. However, for that person, there is no desire and lust for limited states that are a basis for passion. Whence, then, could there be agitation? It directs the mind towards beings of excessive defilements. That unestablished consciousness, being without nutriment, ceases. From the cessation of consciousness, there is the cessation of name-and-form, up to the cessation of aging and death. This is application.

Tattha rāgavasena viññāṇassa calitaṃ sapariggaho, tasmiṃ calite asati yo parikilesopacāro tividho aggi paṭippassaddho bhavati. Tenāha calite asante passaddhi hoti. Tattha yaṃ samāropanā passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Yāva vimuttitamiti ñāṇadassanaṃ bhavati. So āsavānaṃ khayā ca vimutti no upapajjati. Tassa upapattissa āgatigatiyā asantiyā nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassāti anupādisesā nibbānadhātu. Idamassa suttassa majjhe samāropitaṃ paṭiccasamuppāde ca vimuttiyaṃ ca yogo na ca etaṃ tassa saṃkhittena bhāsitassa vitthārena atthaṃ vibhajjanti. Ayaṃ vuccate samāropano hāro. Na ca saṃkilesabhāgiyena suttena saṃkilesabhāgiyo ye ca dhammā samāropayitabbā nāññe. Evaṃ vāsanābhāgiye nibbedhabhāgiye, ayaṃ samāropano hāro. Ime soḷasa hārā.

Therein, the agitation of consciousness due to lust is accompanied by grasping. When that agitation is absent, the threefold fire, which is the course of defilement, becomes calmed. Therefore it is said: 'When there is no agitation, there is tranquility.' Therein, this is the application: one with a tranquil body experiences pleasure; for one who is happy, the mind becomes concentrated. Knowledge and vision arises, up to the reviewing of liberation. That person, through the destruction of the taints and liberation, is not reborn. For that one who has thus attained, there being no coming or going, there is not here, not hereafter, not in between the two. 'This is the end of suffering' is the Nibbāna-element with no residue remaining. This is applied in the middle of this sutta. There should be a connection in dependent origination and in liberation, yet they do not analyze in detail the meaning of that which was spoken in brief. This is called the mode of application. And by means of a sutta connected with defilement, those states which are connected with defilement are to be applied, and not others. Likewise, in the case of suttas connected with stored-up impressions and with penetration, they are not to be applied. This is the mode of application. These are the sixteen modes.

Suvīrassa mahākaccāyanassa jambuvanavāsino peṭakopadese

In the Peṭakopadesa of Mahākaccāyana, the great hero, the dweller in the Jambu grove.

Pañcamā bhūmi.

The Fifth Ground is completed.

6. Suttatthasamuccayabhūmi

6. The Ground of the Collection of the Suttas' Meanings

60. Buddhānaṃ [Pg.244] bhagavantānaṃ sāsanaṃ tividhena saṅgahaṃ gacchati, khandhesu dhātūsu āyatanesu ca. Tattha pañcakkhandhā rūpakkhandho yāva viññāṇakkhandho. Dasa rūpaāyatanāni cakkhu rūpā ca yāva kāyo phoṭṭhabbā ca, ayaṃ rūpakkhandho. Tattha cha vedanākāyā vedanākkhandho cakkhusamphassajā vedanā yāva manosamphassajā vedanā, ayaṃ vedanākkhandho. Tattha cha saññākāyā saññākkhandho, rūpasaññā yāva dhammasaññā ime cha saññākāyā, ayaṃ saññākkhandho. Tattha cha cetanākāyā saṅkhārakkhandho, rūpasañcetanā yāva dhammasañcetanā ime cha cetanākāyā, ayaṃ saṅkhārakkhandho. Tattha cha viññāṇakāyā viññāṇakkhandho, cakkhuviññāṇaṃ yāva manoviññāṇaṃ ime cha viññāṇakāyā, ayaṃ viññāṇakkhandho. Ime pañcakkhandhā.

60. The teaching of the Blessed Buddhas is comprised in three ways: in the aggregates, the elements, and the sense bases. Therein, the five aggregates are: the form aggregate up to the consciousness aggregate. The ten form-bases—the eye and forms up to the body and tangible objects—this is the form aggregate. Therein, the six bodies of feeling are the feeling aggregate: feeling born of eye-contact up to feeling born of mind-contact—this is the feeling aggregate. Therein, the six bodies of perception are the perception aggregate: perception of forms up to perception of mental phenomena—these are the six bodies of perception; this is the perception aggregate. Therein, the six bodies of volition are the formations aggregate: volition regarding forms up to volition regarding mental phenomena—these are the six bodies of volition; this is the formations aggregate. Therein, the six bodies of consciousness are the consciousness aggregate: eye-consciousness up to mind-consciousness—these are the six bodies of consciousness; this is the consciousness aggregate. These are the five aggregates.

Tesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti esā etesaṃ pariññā. Tattha katamo khandhattho? Samūhattho khandhattho, puñjattho khandhattho, rāsattho khandhattho. Taṃ yathā dabbakkhandho vanakkhandho dārukkhandho aggikkhandho udakakkhandho vāyukkhandho iti evaṃ khandhesu sabbasaṅgahova evaṃ khandhattho.

What is their full understanding? Their full understanding is this: impermanence, suffering, perception, and non-self. This is their full understanding. Therein, what is the meaning of 'aggregate'? The meaning of 'aggregate' is 'collection,' the meaning of 'aggregate' is 'heap,' the meaning of 'aggregate' is 'mass.' For example: a collection of substances, a collection of forest, a pile of wood, a mass of fire, a body of water, or a mass of wind. Thus, in the aggregates, the meaning of 'aggregate' is complete inclusion.

Tattha aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu…pe… manodhātu dhammadhātu manoviññāṇadhātu. Etāyo aṭṭhārasa dhātuyo. Tāsaṃ pariññā aniccaṃ dukkhaṃ saññā anattāti esā etāsaṃ pariññā. Tattha ko dhātuattho? Vuccate avayavattho dhātuattho. Avayavoti cakkhu no pasādo cakkhudhātu. Evaṃ pañcasu dhātūsu puna rāgavavacchedattho dhātuattho. Vavacchinnā hi cakkhudhātu. Evaṃ pañcasu punarāha ekantipakatyatthena dhātuatthoti vuccate. Taṃ yathā, pakatiyā ayaṃ puriso pittiko semhiko vātiko sannipātikoti evaṃ pakaticakkhudhātu dasannaṃ piyā ca sabbesu indriyesu…pe… visabhāgattho dhātuattho.

Therein, the eighteen elements are: the eye element, the form element, the eye-consciousness element… up to… the mind element, the mental-object element, and the mind-consciousness element. These are the eighteen elements. Their full understanding is this: impermanence, suffering, perception, and non-self. This is their full understanding. Therein, what is the meaning of 'element'? It is said the meaning of 'element' is 'component.' As for 'component,' the sensitivity of the eye is the eye element. So it is for the five elements. Again, the meaning of 'element' is 'the cutting off of craving,' for the eye element is distinct. So it is for the five. Again, it is said that the meaning of 'element' is 'inherent nature.' Just as, by nature, this person is bilious, phlegmatic, windy, or of mixed humors—so too, the eye element by nature... among all the faculties… up to… the meaning of 'element' is 'dissimilarity'.

Tattha dvādasāyatanāni katamāni? Cha ajjhattikāni cha bāhirāni. Cakkhāyatanaṃ yāva manāyatananti ajjhattikaṃ, rūpāyatanaṃ yāva dhammāyatananti bāhiraṃ. Etāni dvādasa āyatanāni. Etesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti, esā etesaṃ pariññā. Api [Pg.245] ca dvidhā pariññā ñātapariññā ca pahānapariññā ca. Tattha ñātapariññā nāma aniccaṃ dukkhaṃ saññā anattāti, esā ñātapariññā. Pahānapariññā pana chandarāgappahānā, esā pahānapariññā. Tattha katamo āyatanattho? Vuccate ākārattho āyatanattho. Yathā suvaṇṇākaro dubbaṇṇākaro, yathā dvīhi tehi ākārehi te te gāvā uttiṭṭhanti. Evaṃ etehi cittacetasikā gāvā uttiṭṭhanti kammakilesā dukkhadhammā ca. Punarāha āyadānattho āyatanattho. Yathā rañño āyadānehi āyo bhavati, evaṃ āyadānattho āyatanattho.

Therein, what are the twelve sense bases? Six internal and six external. The eye base up to the mind base are internal; the form base up to the mental-phenomena base is external. These are the twelve sense bases. What is their full understanding? Their full understanding is this: impermanence, suffering, perception, and non-self. This is their full understanding. Moreover, full understanding is twofold: full understanding as knowledge and full understanding as abandoning. Therein, full understanding as knowledge is this: impermanence, suffering, perception, and non-self. This is full understanding as knowledge. Full understanding as abandoning, however, is the abandonment of desire and lust. This is full understanding as abandoning. Therein, what is the meaning of 'āyatana'? It is said the meaning of 'āyatana' is 'source.' Just as there is a source of gold and a source of base metals, and just as from those two sources those various cows stand, so from these sense bases do the cows that are mind and mental states stand; and kamma, defilements, and phenomena of suffering also stand. Again, it is said that the meaning of 'āyatana' is 'source of revenue.' Just as a king's income arises from sources of revenue, so the meaning of 'āyatana' is 'source of revenue'.

61. Cattāri ariyasaccāni dukkhaṃ samudayo nirodho maggo ca. Dukkhaṃ yathā samāsena dhammācariyaṃ mānasañca, samudayo samāsena avijjā ca taṇhā ca, nirodho samāsena vijjā ca vimutti ca, maggo samāsena samatho ca vipassanā ca.

61. The Four Noble Truths are: suffering, the origin, cessation, and the path. Suffering, in brief, is conduct in the Dhamma and mind; the origin, in brief, is ignorance and craving; cessation, in brief, is knowledge and liberation; the path, in brief, is serenity and insight.

Tattha sattatiṃsa bodhipakkhikā dhammā katame? Cattāro satipaṭṭhānā yāva ariyo aṭṭhaṅgiko maggo, evamete sattatiṃsa bodhipakkhikā dhammā. Ye dhammā atītānāgatapaccuppannānaṃ buddhānaṃ bhagavantānaṃ paccekabuddhānaṃ sāvakānaṃ ca nibbānāya saṃvattantīti, so maggo cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhu kāye kāyānupassī viharati, sammappadhānaṃ…pe… iddhipādaṃ…pe… indriyāni…pe… balāni…pe… tattha ko indriyattho? Indattho indriyattho, ādhipateyyattho indriyattho, pasādattho indriyattho, asādhāraṇaṃ kassa kiriyattho indriyattho anavapariyattho balattho, thāmattho balattho, upādāyattho balattho, upatthambhanattho balattho.

Herein, what are the thirty-seven factors of enlightenment? The four establishments of mindfulness up to the Noble Eightfold Path—these are the thirty-seven factors of enlightenment. Those qualities that conduce to the Nibbāna of the Buddhas, Blessed Ones, Paccekabuddhas, and disciples of the past, future, and present—that is the path. The establishments of mindfulness are four. What are the four? Here, a monk dwells contemplating the body in the body... the right strivings... the bases for psychic potency... the faculties... the powers... Herein, what is the meaning of 'faculty'? 'Lordship' is the meaning of 'faculty'; 'sovereignty' is the meaning of 'faculty'; 'clarity' is the meaning of 'faculty'; 'uncommon action' is the meaning of 'faculty'. 'Exertion' is the meaning of 'power'; 'strength' is the meaning of 'power'; 'supporting' is the meaning of 'power'.

Tattha katame satta bojjhaṅgā? Satisambojjhaṅgo yāva upekkhāsambojjhaṅgo. Tattha katamo aṭṭhaṅgiko maggo? Sammādiṭṭhi yāva sammāsamādhi. Tattha aṭṭhaṅgiko maggoti khandho sīlakkhandho ca samādhikkhandho ca paññākkhandho ca. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṃ sīlakkhandho. Yā ca sammāsati yo ca sammāvāyāmo yo ca sammāsamādhi, ayaṃ samādhikkhandho. Yo ca sammāsaṅkappo yā ca sammādiṭṭhi, ayaṃ paññākkhandho. Evaṃ tāyo tisso sikkhā. Evaṃ tīhākārehi dasa padāni…pe….

Herein, what are the seven enlightenment factors? The enlightenment factor of mindfulness up to the enlightenment factor of equanimity. Herein, what is the Eightfold Path? Right view up to right concentration. Herein, the Eightfold Path has three aggregates: the aggregate of virtue, the aggregate of concentration, and the aggregate of wisdom. Therein, right speech, right action, and right livelihood—this is the aggregate of virtue. Right mindfulness, right effort, and right concentration—this is the aggregate of concentration. Right intention and right view—this is the aggregate of wisdom. Thus, these are the three trainings. Thus, in three aspects, there are ten terms… and so on.

Tattha [Pg.246] yogāvacaro sīlakkhandhe ṭhito dosaṃ akusalaṃ na upādiyati, dosānusayaṃ samūhanati, dosasallaṃ uddharati, dukkhavedanaṃ parijānāti, kāmadhātuṃ samatikkamati. Samādhikkhandhe ṭhito lobhaṃ akusalaṃ na upādiyati, rāgānusayaṃ samūhanati, lobhasallaṃ uddharati, sukhavedanaṃ parijānāti, rūpadhātuṃ samatikkamati. Paññākkhandhe ṭhito mohaṃ akusalaṃ na upādiyati, avijjānusayaṃ samūhanati, mohasallaṃ diṭṭhisallañca uddharati, adukkhamasukhavedanaṃ parijānāti, arūpadhātuṃ samatikkamati. Iti tīhi khandhehi tīṇi akusalamūlāni na upādiyati, cattāri sallāni uddharati, tisso vedanā parijānāti, tedhātukaṃ samatikkamati.

Herein, a practitioner, established in the aggregate of virtue, does not cling to unwholesome aversion, eradicates the underlying tendency to aversion, extracts the dart of aversion, fully understands painful feeling, and transcends the sense-sphere. Established in the aggregate of concentration, one does not cling to unwholesome greed, eradicates the underlying tendency to lust, extracts the dart of greed, fully understands pleasant feeling, and transcends the form sphere. Established in the aggregate of wisdom, one does not cling to unwholesome delusion, eradicates the underlying tendency to ignorance, extracts the dart of delusion and the dart of views, fully understands neither-painful-nor-pleasant feeling, and transcends the formless sphere. Thus, by means of these three aggregates, one does not cling to the three unwholesome roots, one extracts the four darts, one fully understands the three feelings, and one transcends the three spheres.

62. Tattha katamā avijjā? Yaṃ catūsu ariyasaccesu aññāṇanti vitthārena yathā so pāṇasajjesu kathaṃkathā kātabbaṃ. Tattha katamaṃ viññāṇaṃ? Cha viññāṇakāyā vedanā saññā cetanā phasso manasikāro, idaṃ nāmaṃ. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ catunnaṃ mahābhūtānaṃ upādāyarūpassa paññattiṃ. Iti purimakañca nāmaṃ idañca rūpaṃ tadubhayaṃ nāmarūpanti vuccati. Tattha chaḷāyatananti cha ajjhattikāni āyatanāni, cakkhu ajjhattikaṃ āyatanaṃ yāva mano ajjhattikaṃ āyatanaṃ. Phassoti cha phassakāyā cakkhusamphasso yāva manosamphassoti phasso. Cha vedanākāyā vedanā. Taṇhāti cha taṇhākāyā taṇhā. Upādānanti cattāri upādānāni kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti upādānaṃ. Bhavoti tayo bhavā kāmabhavo rūpabhavo arūpabhavo. Tattha katamā jāti? Yā paṭhamaṃ khandhānaṃ paṭhamaṃ dhātūnaṃ paṭhamaṃ āyatanānaṃ uppatti jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, ayaṃ jāti. Tattha katamā jarā? Jarā nāma yaṃ taṃ khaṇḍiccaṃ pāliccaṃ valittacatā pavivittaṃ catunnaṃ mahābhūtānaṃ vivaṇṇataṃ bhaggo taṃ jarā hīyanā pahīyanā āyuno hāni saṃhāni indriyānaṃ paribhedo upanāho paripāko, ayaṃ jarā. Tattha katamaṃ maraṇaṃ? Maraṇaṃ nāma yaṃ tasmiṃ tasmiṃ sattanikāye tesaṃ tesaṃ sattānaṃ cuti cavanatā maraṇaṃ kālaṅkiriyā uddhumātakānaṃ bhedo kāyassa jīvitindriyassa upacchedo, idaṃ maraṇaṃ. Iti purimikā ca jarā idañca maraṇaṃ tadubhayaṃ jarāmaraṇaṃ.

62. Herein, what is ignorance? It is ignorance concerning the four noble truths, to be understood in detail. Herein, what is consciousness? The six groups of consciousness, feeling, perception, volition, contact, and attention—this is 'name.' Herein, what is form? The four great elements and the designation of form derived from the four great elements. Thus, the preceding 'name' and this 'form' are together called 'name-and-form.' Herein, the six sense bases are the six internal sense bases: the eye as an internal sense base up to the mind as an internal sense base. Contact is the six groups of contact: eye-contact up to mind-contact is contact. Feeling is the six groups of feeling. Craving is the six groups of craving. Clinging is the four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Becoming is the three kinds of becoming: sensual becoming, form becoming, and formless becoming. Herein, what is birth? The initial arising of the aggregates, the initial arising of the elements, the initial arising of the sense bases; birth, complete birth, descent, coming-to-be, the manifestation of the aggregates—this is birth. Herein, what is aging? Aging is that which is decrepitude, grayness of hair, and wrinkled skin; the separation, discoloration, and breaking of the four great elements—that is aging. It is waning and decline, the decrease and complete decrease of the life-span, the impairment, constriction, and decay of the faculties—this is aging. Herein, what is death? For the various beings in the various orders of beings, it is their passing away, their falling away, decease, the breaking up of the body, the cutting off of the life faculty—this is death. Thus, the preceding aging and this death are together called 'aging-and-death'.

Tattha [Pg.247] andhakāratimisā yathābhūtaṃ appajānanalakkhaṇā avijjā saṅkhārānaṃ padaṭṭhānaṃ ha. Abhisaṅkharaṇalakkhaṇā saṅkhārā, upacayapunabbhavābhiropanapaccupaṭṭhānā. Te viññāṇassa padaṭṭhānaṃ. Vatthu saviññattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ. Anekasannissayalakkhaṇaṃ nāmarūpaṃ, taṃ saḷāyatanassa padaṭṭhānaṃ. Indriyavavatthāpanalakkhaṇaṃ saḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ. Sannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ. Anubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ. Ādānaparihananalakkhaṇaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ. Nānāgativikkhepalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ. Khandhānaṃ pātubhāvalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ. Upanayaparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ. Āyukkhayajīvitauparodhalakkhaṇaṃ maraṇaṃ, taṃ dukkhassa padaṭṭhānaṃ. Kāyasampīḷanalakkhaṇaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ. Cittasampīḷanalakkhaṇaṃ domanassaṃ, taṃ sokassa padaṭṭhānaṃ. Socanalakkhaṇo soko, so paridevassa padaṭṭhānaṃ. Vacīnicchāraṇalakkhaṇo paridevo, so upāyāsassa padaṭṭhānaṃ. Ye āyāsā te upāyāsā.

Herein, ignorance, like darkness and gloom, is characterized by not knowing things as they actually are; it is the proximate cause for volitional formations. Volitional formations are characterized by forming; they manifest as accumulating and projecting into renewed existence. They are the proximate cause for consciousness. Consciousness is characterized by cognizing with a basis; it is the proximate cause for name-and-form. Name-and-form is characterized by having multiple supports; it is the proximate cause for the six sense bases. The six sense bases are characterized by the establishment of the sense faculties; they are the proximate cause for contact. Contact is characterized by coming together; it is the proximate cause for feeling. Feeling is characterized by being experienced; it is the proximate cause for craving. Craving is characterized by attachment; it is the proximate cause for clinging. Clinging is characterized by taking up and holding on; it is the proximate cause for becoming. Becoming is characterized by dispersal into various destinations; it is the proximate cause for birth. Birth is characterized by the manifestation of the aggregates; it is the proximate cause for aging. Aging is characterized by leading on and ripening; it is the proximate cause for death. Death is characterized by the exhaustion of the life-span and the obstruction of the life faculty; it is the proximate cause for suffering. Suffering is characterized by bodily affliction; it is the proximate cause for displeasure. Displeasure is characterized by mental affliction; it is the proximate cause for sorrow. Sorrow is characterized by grieving; it is the proximate cause for lamentation. Lamentation is characterized by verbal utterance; it is the proximate cause for despair. Those tribulations are despair.

Nava padāni yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati. Katamāni nava padāni? Dve mūlakilesā, tīṇi akusalamūlāni, cattāro vipallāsā. Tattha dve mūlakilesā avijjā ca bhavataṇhā ca, tīṇi akusalamūlāni lobho doso moho ca. Cattāro vipallāsā – ‘‘anicce nicca’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘dukkhe sukha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘anattani attā’’ti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘asubhe subha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso.

There are nine terms wherein the entire unwholesome side is included and comprised. What are the nine terms? Two root defilements, three unwholesome roots, and four perversions. Herein, the two root defilements are ignorance and craving for existence. The three unwholesome roots are greed, aversion, and delusion. The four perversions are: the perversion of perception, the perversion of mind, and the perversion of view that what is impermanent is permanent; that what is suffering is pleasure; that what is non-self is self; and that what is unattractive is attractive.

63. Tattha avijjā nāma catūsu ariyasaccesu yathābhūtaṃ aññāṇaṃ, ayaṃ avijjā. Bhavataṇhā nāma yo bhavesu rāgo sārāgo icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ bhavataṇhā.

63. Herein, what is called ignorance is not knowing the four noble truths as they actually are; this is ignorance. What is called craving for existence is the lust for existences, strong lust, desire, infatuation, aspiration, delight, clinging, and non-relinquishment; this is craving for existence.

Tattha katamo lobho akusalamūlaṃ?

Herein, what is greed, the unwholesome root?

Lobho nāma so tesu tesu paravatthūsu paradabbesu paraṭṭhānesu parasāpateyyesu parapariggahitesu [Pg.248] lobho lubbhanā icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ lobho akusalamūlaṃ. Kassetaṃ mūlaṃ? Lobho lobhajassa akusalassa kāyakammassa vacīkammassa manokammassa ca, tathā yathā taṃsampayuttānaṃ cittacetasikānaṃ dhammānaṃ mūlaṃ.

That which is called greed is this: in regard to the various belongings of others, the property of others, the places of others, the wealth of others, and the possessions taken up by others, whatever greed, covetousness, desire, infatuation, longing, delight, clinging, and non-relinquishment there is—this is greed, an unwholesome root. Of what is this the root? Greed is the root of unwholesome bodily, verbal, and mental action born of greed, and likewise of the associated mental states, mind and mental factors.

Tattha katamo doso akusalamūlaṃ?

Herein, what is the unwholesome root that is hatred?

So sattesu āghāto akkhanti appaccayo byāpādo padoso anatthakāmatā cetaso paṭighāto, ayaṃ doso akusalamūlaṃ.

It is animosity towards beings, impatience, displeasure, ill will, anger, desire for their harm, and mental repulsion; this is hatred, an unwholesome root.

Kassetaṃ mūlaṃ?

Of what is this the root?

Dosajassa kāyakammassa vacīkammassa manokammassa sampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

It is the root of bodily, verbal, and mental action born of hatred, and of the associated mental states, mind and mental factors.

Tattha katamo moho akusalamūlaṃ?

Herein, what is the unwholesome root that is delusion?

Yaṃ catūsu ariyasaccesu anabhisamayo asampajjaggāho appaṭivedho moho muyhanā sammoho sammuyhanā avijjā tamo andhakāro āvaraṇaṃ nīvaraṇaṃ chadanaṃ acchadanaṃ apasacchāgamanaṃ kusalānaṃ dhammānaṃ, ayaṃ moho akusalamūlaṃ.

Whatever non-comprehension of the four noble truths, failure to grasp, non-penetration, delusion, bewilderment, confusion, great bewilderment, ignorance, darkness, gloom, obstruction, hindrance, concealment, improper concealment, and turning away from wholesome states there is—this is delusion, an unwholesome root.

Kassetaṃ mūlaṃ?

Of what is this the root?

Mohajassa akusalassa kāyakammassa vacīkammassa manokammassa ca taṃsampayuttakānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

It is the root of unwholesome bodily action, verbal action, and mental action born of delusion, and of the associated states of mind and mental factors.

Tattha vipallāsā jānitabbā, vipallāsānaṃ vatthu jānitabbaṃ. Yaṃ vipallāsaṃ siyā, taṃ jānitabbaṃ. Tattha eko vipallāso tīṇi vipallāsāni cattāri vipallāsavatthūni. Katamo eko vipallāso ca, yena paṭipakkhena vipallāsitaṃ gaṇhāti?

Herein, the perversions are to be known; the basis of the perversions is to be known. Whatever might be a perversion, that is to be known. Herein, there is one perversion, three perversions, and four bases of perversion. And what is the one perversion, by which one grasps in a perverted, contrary way?

‘‘Anicce nicca’’nti, ‘‘dukkhe sukha’’nti, ‘‘anattani attā’’ti, ‘‘asubhe subha’’nti, ayaṃ eko vipallāso.

That the impermanent is permanent, that what is suffering is pleasure, that what is non-self is self, and that the unattractive is attractive—this is the one perversion.

Katamāni cattāri vipallāsavatthūni?

What are the four bases of perversion?

Kāyo vedanā cittaṃ dhammā ca. Imāni cattāri vipallāsavatthūni.

The body, feelings, mind, and mental objects. These are the four bases of perversion.

Katamāni tīṇi vipallāsāni?

What are the three perversions?

Saññā cittaṃ diṭṭhi ca. Imāni tīṇi vipallāsāni.

Perception, mind, and view. These are the three perversions.

Tattha manāpike vatthumhi indriyavatthe vaṇṇāyatane vā yo nimittassa uggāho, ayaṃ saññāvipallāso. Tattha viparītacittassa vatthumhi sati viññatti, ayaṃ cittavipallāso. Tattha viparītacittassa tamhi rūpe ‘‘asubhe subha’’nti yā khanti ruci upekkhanā nicchayo diṭṭhi nidassanaṃ santīraṇā, ayaṃ diṭṭhivipallāso. Tattha vatthubhedena kāyesu dvādasa vipallāsā bhavanti. Tayo [Pg.249] kāye tayo vedanāya tayo citte tayo dhamme, cattāro saññāvipallāsā cattāro cittavipallāsā cattāro diṭṭhivipallāsā, āyatanūpacayato cakkhuviññāṇasaññāsamaṅgissa rūpesu dvādasa vipallāsā yāva mano saññāsamaṅgissa, dhammesu dvādasa vipallāsā cha dvādasakā cattāri vipallāsā bhavanti. Ārammaṇanānattato hi aparimitasaṅkheyyānaṃ sattānaṃ aparimitamasaṅkheyyā vipallāsā bhavanti hīnukkaṭṭhamajjhimatāya.

Herein, in regard to a pleasing object, at the sense faculty as basis or at the form base, whatever grasping of the sign there is, this is the perversion of perception. Herein, when there is a basis for a perverted mind, the cognizing is the perversion of mind. Herein, for one with a perverted mind, in regard to that form, whatever approval, liking, regard, decision, view, viewing, and investigation that 'the unattractive is attractive' there is, this is the perversion of view. Herein, by division of the bases, twelve perversions arise: three in the body, three in feelings, three in the mind, and three in dhammas. Thus there are four perversions of perception, four perversions of mind, and four perversions of view. By way of the accumulation of sense bases, for one endowed with perception associated with eye-consciousness, there are twelve perversions in regard to forms, and so on up to one endowed with perception associated with mind-consciousness, there are twelve perversions in regard to dhammas. There are six sets of twelve perversions. Indeed, due to the diversity of objects, for limitless, innumerable beings, there are limitless, innumerable perversions, depending on whether they are inferior, superior, or middling.

64. Tattha pañcakkhandhā cattāri attabhāvavatthūni bhavanti. Yo rūpakkhandho, so kāyo attabhāvavatthu. Yo vedanākkhandho, so vedanā attabhāvavatthu. Yo saññākkhandho ca saṅkhārakkhandho ca, te dhammā attabhāvavatthu. Yo viññāṇakkhandho, so cittaṃ attabhāvavatthu. Iti pañcakkhandhā cattāri attabhāvavatthūni. Tattha kāye ‘‘asubhe subha’’nti vipallāso bhavati. Evaṃ vedanāsu…pe… citte…pe… dhammesu ca attavipallāso bhavati. Tattha catunnaṃ vipallāsānaṃ samugghātanatthaṃ bhagavā cattāro satipaṭṭhāne deseti paññapeti kāye kāyānupassī viharato ‘‘asubhe subha’’nti vipallāsaṃ samugghāteti, evaṃ vedanāsu, citte, dhammesu ca kātabbaṃ.

64. Herein, the five aggregates become the four bases for the sense of self. The form aggregate is the body, a base for the sense of self. The feeling aggregate is feelings, a base for the sense of self. The perception aggregate and the formations aggregate are dhammas, a base for the sense of self. The consciousness aggregate is the mind, a base for the sense of self. Thus the five aggregates are the four bases for the sense of self. Herein, with regard to the body, the perversion of 'the unattractive as attractive' occurs. Similarly, with regard to feelings, mind, and dhammas, the perversion of self occurs. For the purpose of eradicating the four perversions, the Blessed One teaches and makes known the four establishments of mindfulness. By dwelling contemplating the body in the body, one eradicates the perversion of 'the unattractive as attractive.' The same should be done with regard to feelings, mind, and dhammas.

Tattha andhakāratimisā appaṭivedhalakkhaṇā avijjā, tassā vipallāsapadaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, tassā piyarūpasātarūpaṃ padaṭṭhānaṃ. Attāsayavañcanālakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ. Idha vivādalakkhaṇo doso, tassa pāṇātipāto padaṭṭhānaṃ. Vatthuvippaṭipattilakkhaṇo moho, tassa micchāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ avināsaggahaṇalakkhaṇā niccasaññā, tassā sabbasaṅkhārā padaṭṭhānaṃ. Sāsavaphassopagamanalakkhaṇā sukhasaññā, tassā mamaṅkāro padaṭṭhānaṃ. Dhammesu upagamanalakkhaṇā attasaññā, tassā ahaṅkāro padaṭṭhānaṃ. Vaṇṇasaṅgahaṇalakkhaṇā subhasaññā, tassā indriyaasaṃvaro padaṭṭhānaṃ. Etehi navahi padehi uddiṭṭhehi sabbo akusalapakkho niddiṭṭho bhavati, so ca kho bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttena.

Herein, ignorance has the characteristic of non-penetration, like darkness and gloom; its proximate cause is perversion. Craving has the characteristic of attachment; its proximate cause is what is dear and agreeable. Greed has the characteristic of deceiving for one’s own purpose; its proximate cause is taking what is not given. Here, hatred has the characteristic of conflict; its proximate cause is the destruction of life. Delusion has the characteristic of wrong practice in regard to things; its proximate cause is wrong practice. The perception of permanence has the characteristic of grasping conditioned things as indestructible; its proximate cause is all conditioned phenomena. The perception of pleasure has the characteristic of resorting to tainted contact; its proximate cause is the making of 'mine.' The perception of self has the characteristic of laying claim to phenomena; its proximate cause is the making of 'I.' The perception of attractiveness has the characteristic of grasping at appearance; its proximate cause is non-restraint of the sense faculties. By these nine terms that have been pointed out, the entire unwholesome side is explained. This can be known by one who is learned, not by one of little learning; by one with wisdom, not by one with poor wisdom; by one who is diligent, not by one who is not.

Nava [Pg.250] padāni kusalāni yattha sabbo kusalapakkho saṅgaho samosaraṇaṃ gacchanti. Katamāni nava padāni? Samatho vipassanā alobho adoso amoho aniccasaññā dukkhasaññā anattasaññā asubhasaññā ca.

There are nine wholesome terms wherein the entire wholesome side is included and comprised. What are the nine terms? Serenity, insight, non-greed, non-hatred, non-delusion, the perception of impermanence, the perception of suffering, the perception of non-self, and the perception of unattractiveness.

Tattha katamo samatho? Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti ṭhānaṃ paṭṭhānaṃ upaṭṭhānaṃ samādhi samādhānaṃ avikkhepo avippaṭisāro vūpasamo mānaso ekaggaṃ cittassa, ayaṃ samatho.

Herein, what is serenity? It is the mind's standing, firm standing, steady standing, standing, establishing, presence, concentration, composure, non-distraction, non-remorse, mental calming, and one-pointedness of mind; this is serenity.

Tattha katamā vipassanā? Khandhesu vā dhātūsu vā āyatanesu vā nāmarūpesu vā paṭiccasamuppādesu vā paṭiccasamuppannesu vā dhammesu dukkhesu vā samudayesu vā nirodhe vā magge vā kusalākusalesu vā dhammesu sāvajjaanavajjesu vā kaṇhasukkesu vā sevitabbaasevitabbesu vā so yathābhūtaṃ vicayo pavicayo vīmaṃsā paravīmaṃsā gāhanā aggāhanā pariggāhanā cittena paricitanā tulanā upaparikkhā ñāṇaṃ vijjā vā cakkhu buddhi medhā paññā obhāso āloko ābhā pabhā khaggo nārāco dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ, ayaṃ vipassanā. Tenesā vipassanā iti vuccati vividhā vā esā vipassanāti, tasmā esā vipassanāti vuccati. Dvidhā cesā hi vipassanā dhammavipassanāti vuccati, dvidhā imāya passati subhañca asubhañca kaṇhañca sukkañca sevitabbañca asevitabbañca kammañca vipākañca bandhañca vimokkhañca ācayañca apacayañca pavattiñca nivattiñca saṃkilesañca vodānañca, evaṃ vipassanāti vuccati. Atha vā viiti upasaggo passanāti attho tasmā vipassanāti vuccate, ayaṃ vipassanā.

Herein, what is insight? With regard to the aggregates, or the elements, or the sense bases, or name-and-form, or dependent origination, or dependently arisen phenomena, or the truths of suffering, its origin, its cessation, and the path, or wholesome and unwholesome states, or blameworthy and blameless states, or dark and bright states, or states to be cultivated and not to be cultivated—whatever, in accordance with reality, is investigation, thorough investigation, examination, supreme examination, grasping, supreme grasping, comprehensive grasping, discrimination by mind, comparison, close examination, knowledge, true knowledge, the eye of wisdom, understanding, swift wisdom, wisdom, radiance, light, splendor, brilliance, the sword of wisdom, the arrow of wisdom, the enlightenment factor of investigation of phenomena, and the path factor of right view, this is insight. Therefore, this is called insight. Or, since this insight is manifold, it is called insight. Indeed, this insight, being twofold as impermanence and suffering, is called insight into phenomena. By means of this, one sees in two ways: the beautiful and the ugly; the dark and the bright; what should be cultivated and what should not be cultivated; action and its result; bondage and liberation; accumulation and dissipation; continuance and discontinuance; defilement and purification. Thus it is called insight. Alternatively, 'vi' is a prefix and 'passanā' means 'seeing'; therefore it is called 'vipassanā'. This is insight.

65. Tattha dve rogā sattānaṃ avijjā ca bhavataṇhā ca, etesaṃ dvinnaṃ rogānaṃ nighātāya bhagavatā dve bhesajjāni vuttāni samatho ca vipassanā ca. Imāni dve bhesajjāni paṭisevento dve aroge sacchikaroti rāgavirāgaṃ cetovimuttiṃ avijjāvirāgañca paññāvimuttiṃ. Tattha taṇhārogassa samatho bhesajjaṃ, rāgavirāgā cetovimutti arogaṃ. Avijjārogassa vipassanābhesajjaṃ avijjāvirāgā paññāvimutti arogaṃ. Evañhi bhagavā cāha, ‘‘dve dhammā pariññeyyā nāmañca rūpañca, dve dhammā pahātabbā avijjā ca bhavataṇhā ca, dve dhammā bhāvetabbā samatho ca vipassanā [Pg.251] ca, dve dhammā sacchikātabbā vijjā ca vimutti cā’’ti. Tattha samathaṃ bhāvento rūpaṃ parijānāti, rūpaṃ parijānanto taṇhaṃ pajahati, taṇhaṃ pajahanto rāgavirāgā cetovimuttiṃ sacchikaroti, vipassanaṃ bhāvento nāmaṃ parijānāti, nāmaṃ parijānanto avijjaṃ pajahati, avijjaṃ pajahanto avijjāvirāgā paññāvimuttiṃ sacchikaroti. Yadā bhikkhuno dve dhammā pariññātā bhavanti nāmañca rūpañca, tathāssa dve dhammā pahīnā bhavanti avijjā ca bhavataṇhā ca. Dve dhammā bhāvitā bhavanti samatho ca vipassanā ca, dve dhammā sacchikātabbā bhavanti vijjā ca vimutti ca. Ettāvatā bhikkhu katakicco bhavati. Esā sopādisesā nibbānadhātu. Tassa āyupariyādānā jīvitindriyassa uparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Tattha yo imesaṃ khandhānaṃ dhātuāyatanānaṃ nirodho vūpasamo aññesañca khandhadhātuāyatanānaṃ appaṭisandhi apātubhāvo, ayaṃ anupādisesā nibbānadhātu.

65. Herein, beings have two diseases: ignorance and craving for existence. To counteract these two diseases, the Blessed One has taught two remedies: serenity and insight. By applying these two remedies, one realizes two states of health: liberation of mind through dispassion for lust and liberation by wisdom through dispassion for ignorance. Herein, serenity is the remedy for the disease of craving, and liberation of mind through dispassion for lust is the state of health. Insight is the remedy for the disease of ignorance, and liberation by wisdom through dispassion for ignorance is the state of health. Thus, the Blessed One has said: 'Two things are to be fully understood: name and form. Two things are to be abandoned: ignorance and craving for existence. Two things are to be developed: serenity and insight. Two things are to be realized: knowledge and liberation.' Herein, one who develops serenity fully understands form. By fully understanding form, one abandons craving. By abandoning craving, one realizes liberation of mind through dispassion for lust. One who develops insight fully understands name. By fully understanding name, one abandons ignorance. By abandoning ignorance, one realizes liberation by wisdom through dispassion for ignorance. When a monk has fully understood the two things—name and form—then for him, the two things—ignorance and craving for existence—are abandoned. The two things—serenity and insight—are developed. The two things—knowledge and liberation—are realized. To this extent, the monk has done what had to be done. This is the Nibbāna-element with residue remaining. With the exhaustion of his life-span and the cessation of his life-faculty, this suffering ceases, and no further suffering arises. Herein, the cessation and pacification of these aggregates, elements, and sense bases, and the non-reappearance of other aggregates, elements, and sense bases—this is the Nibbāna-element without residue remaining.

Tattha katamaṃ alobho kusalamūlaṃ? Yaṃdhātuko alobho alubbhanā alubbhitattaṃ anicchā apatthanā akantā anajjhosānaṃ. Ayaṃ alobho kusalamūlaṃ. Kassetaṃ mūlaṃ? Alobhajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā ariyo aṭṭhaṅgiko maggo kusalanti vuccati, so tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ, sammāsaṅkappassa sammāvāyāmassa sammāsamādhissa ca imesaṃ mūlanti, tasmā kusalamūlanti vuccati.

Herein, what is the wholesome root of non-greed? Whatever is non-greed by nature, non-coveting, the state of being ungreedy, non-desire, non-longing, non-delighting, and non-indulgence. This is the wholesome root of non-greed. Of what is this the root? It is the root of wholesome bodily action, verbal action, and mental action born of non-greed, and of their associated mind and mental factors. Alternatively, the Noble Eightfold Path is called wholesome, and this non-greed is the root of three path factors. Of which three? Of right intention, right effort, and right concentration. It is the root of these; therefore, it is called a wholesome root.

Tattha katamaṃ adoso kusalamūlaṃ? Yā sattesu vā saṅkhāresu vā anaghāto appaṭighāto abyāpatti abyāpādo adoso mettā mettāyanā atthakāmatā hitakāmatā cetaso pasādo, ayaṃ adoso kusalamūlaṃ. Kassetaṃ mūlaṃ? Adosajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ? Sammāvācāya sammākammantassa sammāājīvassa ca imesaṃ tiṇṇaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati.

Herein, what is the wholesome root of non-hatred? Whatever, toward beings or formations, is non-affliction, non-resistance, freedom from adversity, non-ill-will, non-hatred, loving-kindness, the state of loving-kindness, wishing for their welfare, wishing for their benefit, and clarity of mind—this is the wholesome root of non-hatred. Of what is this the root? It is the root of wholesome bodily action, verbal action, and mental action born of non-hatred, and of their associated mind and mental factors. Alternatively, it is the root of three path factors. Of which three? Of right speech, right action, and right livelihood. It is the root of these three path factors; therefore, it is called a wholesome root.

Tattha katamaṃ amoho kusalamūlaṃ? Yaṃ catūsu ariyasaccesu yathābhūtaṃ ñāṇadassanaṃ abhisamayo sammā ca paccāgamo paṭivedho amoho asammuyhanā asammoho vijjāpakāso āloko anāvaraṇaṃ [Pg.252] sekkhānaṃ kusalānaṃ dhammānaṃ, ayaṃ amoho kusalamūlaṃ. Kassetaṃ mūlaṃ? Amohajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā dvinnaṃ maggaṅgānaṃ etaṃ mūlaṃ. Katamesaṃ dvinnaṃ? Sammādiṭṭhiyā ca sammāsatiyā ca imesaṃ dvinnaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati. Evaṃ imesaṃ tīhi kusalamūlehi aṭṭhaṅgiko maggo yojetabbo.

Herein, what is the wholesome root that is non-delusion? That which is the knowledge and vision of the Four Noble Truths as they truly are, realization, proper attainment, penetration, non-delusion, non-confusion, non-bewilderment, true knowledge, manifestation, light, and the non-obstruction of the wholesome states for the trainees—this is the wholesome root that is non-delusion. Of what is this the root? It is the root of wholesome bodily action, verbal action, and mental action born of non-delusion, and of the associated mind and mental factors. Alternatively, this is the root of two path factors. Which two? Of Right View and Right Mindfulness—it is the root of these two path factors. Therefore, it is called a wholesome root. Thus, the eight-factored path should be connected with these three wholesome roots.

66. Tattha katamā aniccasaññā? ‘‘Sabbe saṅkhārā uppādavayadhammino’’ti ca yā saññā sañjānanā vavatthapanā uggāho, ayaṃ aniccasaññā. Tassā ko nissando? Aniccasaññāya bhāvitāya bahulīkatāya aṭṭhasu lokadhammesu cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

66. Herein, what is the perception of impermanence? The perception, act of perceiving, determination, and grasping that 'All formations are of the nature of arising and passing away'—this is the perception of impermanence. What is its result? When the perception of impermanence is developed and cultivated, the mind does not connect with, associate with, or stand upon the eight worldly conditions; either equanimity or repulsion is established. This is its result.

Tattha katamā dukkhasaññā? ‘‘Sabbe saṅkhārā dukkhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ dukkhasaññā. Tassā ko nissando? Dukkhasaññāya bhāvitāya bahulīkatāya ālasse saṃpamāde vimhaye ca cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Herein, what is the perception of suffering? The perception, act of perceiving, determination, and grasping that 'All formations are suffering'—this is the perception of suffering. What is its result? When the perception of suffering is developed and cultivated, the mind does not connect with, associate with, or stand upon laziness, negligence, or wonder; either equanimity or repulsion is established. This is its result.

Tattha katamā anattasaññā? ‘‘Sabbesu dhammesu anattā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ anattasaññā. Tassā ko nissando, anattasaññāya bhāvitāya bahulīkatāya ahaṅkāro cittaṃ nānusandhati na sandhati, mamaṅkāro na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Herein, what is the perception of non-self? The perception, act of perceiving, determination, and grasping that 'In all phenomena there is non-self'—this is the perception of non-self. What is its result? When the perception of non-self is developed and cultivated, the conceit of 'I' does not connect with or associate with the mind, the conceit of 'mine' is not established, and either equanimity or repulsion is established. This is its result.

Tattha katamā asubhasaññā? ‘‘Satta saṅkhārā asubhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ asubhasaññā. Tassā ko nissando? Asubhasaññāya bhāvitāya bahulīkatāya subhanimitte cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Herein, what is the perception of the unattractive? The perception, act of perceiving, determination, and grasping that 'The formations of beings are unattractive'—this is the perception of the unattractive. What is its result? When the perception of the unattractive is developed and cultivated, the mind does not connect with, associate with, or stand upon the sign of attractiveness; either equanimity or repulsion is established. This is its result.

Tattha pañcannaṃ khandhānaṃ pariññā bhagavatā desitā, yo tattha asubhasaññā rūpakkhandhassa pariññattaṃ, dukkhasaññā vedanākkhandhassa pariññattaṃ, anattasaññā saññākkhandhassa saṅkhārakkhandhassa pariññattaṃ, aniccasaññā viññāṇakkhandhassa pariññattaṃ. Tattha samathena taṇhaṃ samugghāteti, vipassanā avijjaṃ [Pg.253] samugghāteti, adosena dosaṃ samugghāteti, amohena mohaṃ samugghāteti, aniccasaññāya niccasaññaṃ samugghāteti, dukkhasaññāya sukhasaññaṃ samugghāteti, anattasaññāya attasaññaṃ samugghāteti, asubhasaññāya subhasaññaṃ samugghāteti.

Herein, the Blessed One has taught the full understanding of the five aggregates. In this context, the perception of unattractiveness is for the full understanding of the form aggregate; the perception of suffering is for the full understanding of the feeling aggregate; the perception of non-self is for the full understanding of the perception aggregate and the formations aggregate; the perception of impermanence is for the full understanding of the consciousness aggregate. Herein, by means of serenity one eradicates craving; by means of insight one eradicates ignorance; by means of non-aversion one eradicates aversion; by means of non-delusion one eradicates delusion; by means of the perception of impermanence one eradicates the perception of permanence; by means of the perception of suffering one eradicates the perception of pleasure; by means of the perception of non-self one eradicates the perception of self; and by means of the perception of unattractiveness one eradicates the perception of attractiveness.

Cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa jhānāni padaṭṭhānaṃ. Sabbadhammaṃ yathābhūtaṃ paṭivedhalakkhaṇā vipassanā, tassā sabbaneyyaṃ padaṭṭhānaṃ. Icchāpaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ. Abyāpādalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ. Vatthuappaṭihatalakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ vināsaggahaṇalakkhaṇā aniccasaññā, tassā udayabbayo padaṭṭhānaṃ. Sāsavaphassasañjānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ. Sabbadhammaanupagamanalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ. Vinīlakavipubbakauddhumātakasamuggahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ. Imesu navasu padesu upadiṭṭhesu sabbo kusalapakkho upadiṭṭho bhavati, so ca bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttenāti.

Serenity has the characteristic of withdrawing the scattered mind; its proximate cause is the jhānas. Insight has the characteristic of penetrating all phenomena as they really are; its proximate cause is all that is to be known. Non-greed has the characteristic of restraining desire; its proximate cause is abstaining from taking what is not given. Non-aversion has the characteristic of non-ill will; its proximate cause is abstaining from killing living beings. Non-delusion has the characteristic of being unobstructed regarding reality; its proximate cause is right practice. The perception of impermanence has the characteristic of apprehending the destruction of conditioned phenomena; its proximate cause is rise and fall. The perception of suffering has the characteristic of recognizing contact that is with the taints; its proximate cause is feeling. The perception of non-self has the characteristic of not approaching any phenomena; its proximate cause is the perception of phenomena. The perception of unattractiveness has the characteristic of apprehending the discolored, the putrid, and the bloated corpse; its proximate cause is disenchantment. When these nine topics are taught, the entire wholesome side is taught. And this can be known by one who is learned, not by one who is unlearned; by one who is wise, not by one who is unwise; by one who is endowed with wisdom, not by one who is not.

67. Tattha niccasaññādhimuttassa aparāparaṃ cittaṃ paṇāmento satimapaccavekkhato aniccasaññā na upaṭṭhāti, pañcasu kāmaguṇesu sukhassādādhimuttassa iriyāpathassa agatimapaccavekkhato dukkhasaññā na upaṭṭhāti, khandhadhātuāyatanesu attādhimuttassa nānādhātuanekadhātuvinibbhogamapaccavekkhato anattasaññā na upaṭṭhāti, vaṇṇasaṇṭhānābhiratassa kāye subhādhimuttassa ca vippaṭicchannā asubhasaññā na upaṭṭhāti.

67. Herein, for one who is intent on the perception of permanence, inclining the mind to this and that and not reflecting on mindfulness, the perception of impermanence does not arise. For one who is intent on the pleasant taste of the five strands of sensual desire, not reflecting on the improper movement of the postures, the perception of suffering does not arise. For one who is intent on a self in the aggregates, elements, and sense bases, not reflecting on the analysis into various and manifold elements, the perception of non-self does not arise. For one delighting in appearance and figure and intent on the perception of beauty in the body, the concealed perception of unattractiveness does not arise.

Avippaṭisāralakkhaṇā saddhā, saddahanā paccupaṭṭhānaṃ. Tassa cattāri sotāpattiyaṅgāni padaṭṭhānaṃ. Evañhi vuttaṃ bhagavatā saddhindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesu kusalesu dhammesu.

Faith has non-regret as its characteristic and trust as its manifestation. Its proximate cause is the four factors of stream-entry. For it was said by the Blessed One: "Monks, where should the faculty of faith be seen? In the four factors of stream-entry, in wholesome states."

Sūrāapaṭikkhepanalakkhaṇaṃ vīriyindriyaṃ, vīriyindriyārambho paccupaṭṭhānaṃ. Tassa atītā cattāro sammappadhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā vīriyindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sammappadhānesu.

The faculty of energy has the characteristic of not rejecting courage; its manifestation is the instigation of energy. Its proximate cause is the four past right exertions. As the Blessed One said: "Monks, where should the faculty of energy be seen? In the four right exertions."

Sati [Pg.254] saraṇalakkhaṇā, asammohapaccupaṭṭhānā. Tassa atītā cattāro satipaṭṭhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā satindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu satipaṭṭhānesu.

Mindfulness has recollection as its characteristic and non-confusion as its manifestation. Its proximate cause is the preceding four foundations of mindfulness. As the Blessed One said: "Monks, where should the faculty of mindfulness be seen? In the four foundations of mindfulness."

Ekaggalakkhaṇo samādhi, avikkhepapaccupaṭṭhāno, tassa cattāri ñāṇāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā samādhindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu jhānesu.

Concentration has the characteristic of one-pointedness; its manifestation is non-distraction, and the four knowledges are its proximate cause. As the Blessed One said: "Monks, where should the faculty of concentration be seen? In the four jhānas."

Pajānanalakkhaṇā paññā, bhūtatthasantīraṇā paccupaṭṭhānā, tassa cattāri ariyasaccāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā paññindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu ariyasaccesu.

Wisdom has the characteristic of understanding. Its manifestation is thorough investigation of reality. Its proximate cause is the four noble truths. As the Blessed One said: "Monks, where should the faculty of wisdom be seen? In the four noble truths."

Cattāri cakkāni patirūpadesavāso cakkaṃ, sappurisūpanissayo cakkaṃ, attasammāpaṇidhānaṃ cakkaṃ, pubbe katapuññatā cakkaṃ. Tattha ariyasannissayalakkhaṇo patirūpadesavāso, so sappurisūpanissayassa padaṭṭhānaṃ. Ariyasannissayalakkhaṇo sappurissūpanissayo, so attasammāpaṇidhānassa padaṭṭhānaṃ. Sammāpaṭipattilakkhaṇaṃ attasammāpaṇidhānaṃ, taṃ puññānaṃ padaṭṭhānaṃ. Kusaladhammopacayalakkhaṇaṃ puññaṃ, taṃ sabbasampattīnaṃ padaṭṭhānaṃ.

The four wheels are: the wheel of residence in a suitable location, the wheel of association with good people, the wheel of rightly directing oneself, and the wheel of having made merit in the past. Herein, residence in a suitable location has the characteristic of being a support for the noble ones, and it is the proximate cause for association with good people. Association with good people has the characteristic of being a support for the noble ones, and it is the proximate cause for rightly directing oneself. Rightly directing oneself has the characteristic of right practice, and it is the proximate cause for merit. Merit has the characteristic of accumulating wholesome states, and it is the proximate cause for all accomplishments.

Ekādasasīlamūlakā dhammā sīlavato avippaṭisāro bhavati…pe… so vimuttiñāṇadassanaṃ ‘‘nāparaṃ itthattāyā’’ti pajānanā. Tattha veramaṇilakkhaṇaṃ sīlaṃ, taṃ avippaṭisārassa padaṭṭhānaṃ. Na attānuvādalakkhaṇo avippaṭisāro, so pāmojjassa padaṭṭhānaṃ. Abhippamodanalakkhaṇaṃ pāmojjaṃ, taṃ pītiyā padaṭṭhānaṃ. Attamanalakkhaṇā pīti, sā passaddhiyā padaṭṭhānaṃ. Kammaniyalakkhaṇā passaddhi, sā sukhassa padaṭṭhānaṃ. Abyāpādalakkhaṇaṃ sukhaṃ, taṃ samādhino padaṭṭhānaṃ. Avikkhepanalakkhaṇo samādhi, so yathābhūtañāṇadassanassa padaṭṭhānaṃ. Aviparītasantīraṇalakkhaṇā paññā, sā nibbidāya padaṭṭhānaṃ anālayanalakkhaṇā nibbidā, sā virāgassa padaṭṭhānaṃ. Asaṃkilesalakkhaṇo virāgo, so vimuttiyā padaṭṭhānaṃ. Akusaladhammavivekalakkhaṇā vimutti, sā vimuttino vodānassa padaṭṭhānaṃ.

There are eleven states rooted in virtue. For the virtuous one, non-remorse arises… up to… he has the knowledge and vision of liberation and understands, "There is nothing further for this state." Herein, virtue has the characteristic of abstaining, which is the proximate cause for non-remorse. Non-remorse has the characteristic of not reproaching oneself, and it is the proximate cause for joy. Joy has the characteristic of great rejoicing, which is the proximate cause for rapture. Rapture has the characteristic of gladdening the mind, which is the proximate cause for tranquility. Tranquility has the characteristic of wieldiness, which is the proximate cause for happiness. Happiness has the characteristic of non-affliction, which is the proximate cause for concentration. Concentration has the characteristic of non-distraction, which is the proximate cause for knowledge and vision of things as they really are. Wisdom has the characteristic of undistorted investigation, which is the proximate cause for disenchantment. Disenchantment has the characteristic of non-attachment, which is the proximate cause for dispassion. Dispassion has the characteristic of non-defilement, which is the proximate cause for liberation. Liberation has the characteristic of seclusion from unwholesome states, which is the proximate cause for purification.

68. Catasso ariyabhūmiyo cattāri sāmaññaphalāni. Tattha yo yathābhūtaṃ pajānāti, esā dassanabhūmi. Sotāpattiphalañca so yathābhūtaṃ [Pg.255] pajānitvā nibbindati, idaṃ tanukāmarāgassa padaṭṭhānaṃ byāpādānaṃ. Sakadāgāmiphalañca saṇhaṃ virajjati, ayaṃ rāgavirāgā cetovimutti. Anāgāmiphalañca yaṃ avijjāvirāgā vimuccati, ayaṃ katābhūmi. Arahattañca sāmaññaphalānīti ko vacanattho, ariyo aṭṭhaṅgiko maggo sāmaññaṃ, tassetāni phalāni sāmaññaphalānīti vuccati. Kissa brahmaññaphalānīti vuccante? Brahmaññaariyo aṭṭhaṅgiko maggo, tassa tāni phalānīti brahmaññaphalānīti vuccante.

68. There are four noble grounds and four fruits of recluseship. Herein, one who understands things as they really are—this is the ground of vision. And the fruit of stream-entry is that, having understood things as they really are, one becomes disenchanted—this is the proximate cause for the attenuation of sensual desire and ill will. And the fruit of once-returning is that one becomes subtly dispassionate—this is liberation of mind through dispassion for lust. And the fruit of non-returning is that one is liberated through dispassion for ignorance—this is the accomplished ground. And Arahantship. What is the meaning of the term "fruits of recluseship"? The noble eightfold path is recluseship, and these are its fruits; therefore they are called the fruits of recluseship. Why are they called the fruits of brahminhood? The noble eightfold path is brahminhood, and these are its fruits; therefore they are called the fruits of brahminhood.

Tattha sotāpanno kathaṃ hoti? Saha saccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso ca, imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā parikkhayā ariyasāvako hoti sotāpanno avinipātadhammo yāva dukkhassantaṃ karoti.

Herein, how does one become a stream-enterer? With the breakthrough to the truths, three fetters are abandoned by the noble disciple: identity view, doubt, and clinging to rites and rituals. Through the abandoning and destruction of these three fetters, the noble disciple becomes a stream-enterer, one not subject to downfall, who makes an end of suffering.

Tattha katamā sakkāyadiṭṭhi? Assutavā bālo puthujjano yāva ariyadhamme akovido, so rūpaṃ attato samanupassati yāva viññāṇasmiṃ attānaṃ, so imesu pañcasu khandhesu attaggāho vā attaniyaggāho vā esohamasmi ekasmiṃ vasavattiko pakkhitto anuggaho anusayanto aṅgamaṅganti parati. Yā tathābhūtassa khanti ruci pekkhanā ākāraparivitakko diṭṭhinijjhāyanā abhippasannā, ayaṃ vuccate sakkāyadiṭṭhīti.

Herein, what is identity view? The uninstructed, foolish worldling, who is unskilled in the Dhamma of the noble ones, regards form as self, up to regarding consciousness as self. In these five aggregates, there is grasping of 'self' or grasping of 'what belongs to self', thinking, 'This I am'. He is under the power of one of these, partisan, favored, with underlying tendencies, and delights in its various parts as his limbs. Whatever approval, inclination, regard, manner of reasoning, contemplation of views, and deep conviction such a one has, this is called identity view.

Tattha pañca diṭṭhiyo ucchedaṃ bhajanti. Katamāyo pañca? Rūpaṃ attato samanupassati, yāva viññāṇaṃ attato samanupassati, imāyo pañca ucchedaṃ bhajanti, avasesāyo pannarasa sassataṃ bhajanti. Iti sakkāyadiṭṭhipahānā dvāsaṭṭhidiṭṭhigatāni pahīyanti. Pahānā ucchedaṃ sassatañca na bhajati. Iti ucchedasassatappahānā ariyasāvakassa na kiñci diṭṭhigataṃ bhavati, aññā vā lokuttarāya sammādiṭṭhiyā. Kathaṃ pana sakkāyadiṭṭhi na bhavati? Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo, yāva ariyadhammesu kovido rūpaṃ anattato samanupassati, yāva viññāṇaṃ…pe… evamassa samanupassantassa sakkāyadiṭṭhi na bhavati.

Herein, five views incline towards annihilationism. Which five? One regards form as self, up to regarding consciousness as self—these five incline towards annihilationism. The remaining fifteen incline towards eternalism. Thus, with the abandonment of identity view, the sixty-two wrong views are abandoned. By abandoning them, one does not incline towards annihilationism or eternalism. In this way, with the abandonment of annihilationism and eternalism, no wrong view whatsoever arises for the noble disciple, other than the supramundane right view. But how does identity view not arise? Here, the noble disciple is learned—all that pertains to the wholesome side should be done—up to being skilled in the noble teachings. One regards form as not-self, up to regarding consciousness as not-self… In this way, for one who regards things thus, identity view does not arise.

Kathaṃ [Pg.256] vicikicchā na bhavati? Idha ariyasāvako buddhe na kaṅkhati, na vicikicchati abhippasīdati, itipi so bhagavāti sabbaṃ. Dhamme na kaṅkhati na vicikicchati sabbaṃ. Yāva taṇhakkhayo virāgo nirodho nibbānanti, iminā dutiyena ākaṅkhiyena dhammena samannāgato hoti. Saṅghe na kaṅkhati…pe… yāva pūjā devānañca manussānañcāti, iminā tatiyena ākaṅkhiyena dhammena samannāgato hoti.

How does doubt not arise? Here, a noble disciple does not doubt or waver about the Buddha, but is fully confident: "Indeed, the Blessed One is such..." [and so on for all the Buddha's qualities]. They do not doubt or waver about the Dhamma... [and so on for all the Dhamma's qualities] up to the destruction of craving, dispassion, cessation, and Nibbāna—they are endowed with this second desirable quality. They do not doubt or waver about the Saṅgha… [and so on for all the Saṅgha's qualities] up to being worthy of offerings by gods and humans—they are endowed with this third desirable quality.

Sabbe saṅkhārā dukkhāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Taṇhā dukkhasamudayoti na kaṅkhati na vicikicchati. Taṇhānirodhā dukkhanirodhoti na kaṅkhati na vicikicchati. Ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Yāva buddhe vā dhamme vā saṅghe vā dukkhe vā samudaye vā nirodhe vā magge vā kaṅkhāyanā vimati vicikicchā dvedhāpathā āsappanā parisappanā anavaṭṭhānaṃ adhiṭṭhāgamanaṃ anekaṃso anekaṃsikatā, te tassa pahīnā bhavanti paṇunnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

‘All conditioned formations are suffering’—he does not doubt, is not uncertain; he is resolved and has exceeding confidence. ‘Craving is the origin of suffering’—he does not doubt, is not uncertain. ‘Through the cessation of craving is the cessation of suffering’—he does not doubt, is not uncertain. ‘The Noble Eightfold Path is the practice leading to the cessation of suffering’—he does not doubt, is not uncertain; he is resolved and has exceeding confidence. Whatever doubting, perplexity, uncertainty, being of two minds, groping, fumbling, unsteadiness, indecisiveness, inconclusiveness, or the state of being inconclusive regarding the Buddha, the Dhamma, the Saṅgha, suffering, its origin, its cessation, or the path—these have been abandoned by him, dispelled, uprooted, made like a palm stump, brought to non-existence, so that they have the nature of non-arising in the future.

69. Tattha sīlabbataparāmāso dvidhā – sīlassa vā suddhassa vā. Tattha sīlassa sīlabbataparāmāso imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā tattha kapotapādāhi accharāhi saddhiṃ kīḷissāmi ramissāmi paricarissāmīti. Yathābhūtadassananti rucivimutti rāgo rāgaparivattakā diṭṭhirūpanā passanā asantussitassa sīlabbataparāmāso. Tattha katamo suddhassa sīlabbataparāmāso? Idhekacco sīlaṃ parāmasati, sīlena sujjhati, sīlena nīyati, sīlena muccati, sukhaṃ vītikkamati, dukkhaṃ vītikkamati, sukhadukkhaṃ vītikkamati anupāpuṇāti uparimena. Tadubhayaṃ sīlavataṃ parāmasati tadubhayena sīlavatena sujjhanti muccanti nīyanti, sukhaṃ vītikkamanti, dukkhaṃ vītikkamanti, sukhadukkhaṃ vītikkamanti, anupāpuṇantīti avisucikaraṃ dhammaṃ avimuttikaraṃ dhammaṃ visucito vimuttito paccāgacchantassa yā tathābhūtassa khanti ruci mutti pekkhanā ākāraparivitakko diṭṭhinijjhāyanā passanā, ayaṃ suddhassa sīlabbataparāmāso. Ete ubho parāmāsā ariyasāvakassa pahīnā [Pg.257] bhavanti yāva āyatiṃ anuppādadhammā, so sīlavā bhavati ariyakantehi sīlehi samannāgato akkhaṇḍehi yāva upasamasaṃvattanikehi. Imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā sutavā ariyasāvako bhavati sotāpanno avinipātadhammo, sabbaṃ.

69. Herein, clinging to precepts and practices is twofold: in regard to morality or in regard to purity. Herein, clinging to precepts and practices in regard to morality is as follows: ‘By this morality or observance or austerity or holy life, I shall become a god or one among the gods, and there I shall play, delight, and be attended by celestial nymphs with dove-like feet.’ For one who is discontented, this clinging to precepts and practices involves not seeing things as they really are, a delight in a false liberation, lust and the perversion of lust, and a perception that is a manifestation of view. Herein, what is clinging to precepts and practices in regard to purity? Here, someone clings to morality, thinking: ‘By morality one is purified; by morality one is led on; by morality one is liberated; one transcends pleasure; one transcends pain; one transcends both pleasure and pain; one sequentially attains the supreme.’ He clings to both morality and observances, thinking: ‘By both morality and observances they are purified, liberated, and led on; they transcend pleasure, transcend pain, transcend both pleasure and pain, and they sequentially attain the supreme.’ For one of such a nature, who regards a practice that does not cause purity as purifying, and a practice that does not cause liberation as liberating, whatever approval, liking, release, consideration, reflection on the mode, view, contemplation, or perception there is—this is the clinging to precepts and practices based on purity. These two kinds of clinging are abandoned by the noble disciple, so that they have the nature of non-arising in the future. He becomes virtuous, endowed with the virtues dear to the noble ones, which are unbroken and conducive to peace. With the abandonment of these three fetters, the instructed noble disciple becomes a stream-enterer, not subject to states of woe. All this should be known.

Sahasaccābhisamayā, iti ko vacanattho? Cattāro abhisamayā, pariññābhisamayo pahānābhisamayo sacchikiriyābhisamayo bhāvanābhisamayo.

‘By the simultaneous realization of the truths’—what is the meaning of this statement? There are four realizations: realization by full understanding, realization by abandoning, realization by direct experience, and realization by development.

Tattha ariyasāvako dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇaṃ? Dukkhassa pariññābhisamayo, samudayassa pahānābhisamayo, nirodhassa sacchikiriyābhisamayo, maggassa bhāvanābhisamayo. Samathavipassanāya kathaṃ abhisameti? Ārammaṇe cittaṃ upanibandhetvā pañcakkhandhe dukkhato passati. Tattha yo upanibandho, ayaṃ samatho. Yā pariyogāhanā, ayaṃ vipassanā. Pañcakkhandhe dukkhāti passato yo pañcakkhandhesu ālayo nikanti upagamanaṃ ajjhosānā icchā mucchā paṇidhi patthanā pahīyati. Tattha pañcakkhandhā dukkhaṃ. Yo tattha ālayo nikanti upagamanaṃ ajjhosānaṃ icchā mucchā paṇidhi patthanā, ayaṃ samudayo. Yaṃ tassa pahānaṃ, so nirodho samatho vipassanā ca maggo, evaṃ tesaṃ catunnaṃ ariyasaccānaṃ ekakāle ekakkhaṇe ekacitte apubbaṃ acarimaṃ abhisamayo bhavati. Tenāha bhagavā ‘‘sahasaccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyantī’’ti.

Herein, a noble disciple realizes suffering through realization by full understanding; he realizes the origin through realization by abandoning; he realizes cessation through realization by direct experience; and he realizes the path through realization by development. For what reason? Because there is the full understanding of suffering, the abandoning of the origin, the direct experience of cessation, and the development of the path. How does one realize by means of serenity and insight? Having bound the mind to an object, one sees the five aggregates as suffering. Herein, that binding is serenity; the thorough investigation is insight. For one who sees the five aggregates as suffering, any attachment, fondness, attraction, clinging, desire, infatuation, aspiration, or longing for the five aggregates is abandoned. Herein, the five aggregates are suffering. That attachment, fondness, attraction, clinging, desire, infatuation, aspiration, or longing for them is the origin. The abandoning of that is cessation. Serenity and insight are the path. Thus, the realization of these Four Noble Truths occurs at one time, in a single moment, in a single mind, not before and not after. Therefore the Blessed One said: ‘Through the simultaneous realization of the truths, three fetters are abandoned by the noble disciple.’”

70. Tattha samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti, dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇā? Dukkhaṃ pariññābhisamayo, yāva maggaṃ bhāvanābhisamayo. Evaṃ diṭṭhanto yathā nāvā jalaṃ gacchantī cattāri kiccāni karoti, pārimaṃ tīraṃ pāpeti, orimaṃ tīraṃ jahati, bhāraṃ vahati, sotaṃ chindati; evameva samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti[Pg.258], dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Yathā vā sūriyo udayanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, sītaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe… yathā padīpo jalanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, upādānaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe….

70. Herein, serenity and insight, proceeding yoked together, at a single time, in a single moment, with a single mind, perform four functions: they realize suffering through realization by full understanding, up to the path through realization by development. For what reason? Because there is the full understanding of suffering, up to the development of the path. It is as when a boat crossing the water performs four functions: it reaches the far shore, it leaves the near shore, it carries its cargo, and it cuts through the stream. In the same way, serenity and insight, proceeding yoked together, at a single time, in a single moment, with a single mind, perform four functions: they realize suffering through realization by full understanding, up to the path through realization by development. Or it is as when the rising sun, at a single time, not before and not after, performs four functions: it dispels the darkness, it produces light, it makes forms visible, and it overcomes the cold. In the same way, serenity and insight, proceeding yoked together, at a single time… and so on. Or it is as when a burning lamp, at a single time, not before and not after, performs four functions: it dispels the darkness, it produces light, it makes forms visible, and it consumes its fuel. In the same way, serenity and insight, proceeding yoked together, at a single time… and so on.

Yadā ariyasāvako sotāpanno bhavati avinipātadhammo niyato yāva dukkhassantaṃ karoti, ayaṃ dassanabhūmi. Sotāpattiphalañca sotāpattiphale ṭhito uttari samathavipassanaṃ bhāvento yuganaddhā vattamānā kāmarāgabyāpādānaṃ yebhuyyena pahānā ariyasāvako hoti. Sakadāgāmi pariniṭṭhitattā sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ tanubhūmi.

When a noble disciple becomes a stream-enterer, he is not subject to downfall, is fixed, and makes an end of suffering. This is the ground of vision. And a stream-enterer, established in the fruit of stream-entry, by further developing serenity and insight which proceed yoked together, becomes a once-returner through the attenuation of sensual desire and ill will. Because of having been perfected, he comes to this world only once and makes an end of suffering. This is the ground of attenuation.

Sakadāgāmiphalañca yo sakadāgāmiphale ṭhito vipassanaṃ bhāvento kāmarāgabyāpāde sānusaye anavasesaṃ pajahati, kāmarāgabyāpādesu anavasesaṃ pahīnesu pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti sakkāyadiṭṭhi sīlabbataparāmāso vicikicchā kāmacchando byāpādo ca, imesaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako hoti anāgāmī tattha parinibbāyī anāvattidhammo tasmā lokā, ayaṃ vītarāgabhūmi.

And a once-returner, established in the fruit of the once-returner, by developing insight, abandons sensual desire and ill will together with their underlying tendencies without remainder. When sensual desire and ill will have been abandoned without remainder, the five lower fetters are abandoned: identity view, clinging to rules and observances, doubt, sensual desire, and ill will. With the abandonment of these five lower fetters, the noble disciple becomes a non-returner, one who attains final Nibbāna there, not of a nature to return from that world. This is the ground free from lust.

Anāgāmiphalañca anāgāmiphale ṭhito uttari samathavipassanaṃ bhāvento pañca uddhambhāgiyāni saṃyojanāni pajahati rūparāgaarūparāgamānauddhaccaavijjañca. Imesaṃ pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako arahā bhavati, khīṇāsavo vusitavā sammadaññā vimutto parikkhīṇabhavasaṃyojano anuppattasadattho, ayaṃ katābhūmi.

And a non-returner, established in the fruit of the non-returner, by further developing serenity and insight, abandons the five higher fetters: lust for form, lust for the formless, conceit, restlessness, and ignorance. With the abandonment of these five higher fetters, the noble disciple becomes an Arahant, one whose taints are destroyed, who has lived the holy life, is completely liberated through final knowledge, whose fetters of existence are utterly destroyed, and who has reached his own goal. This is the accomplished ground.

Arahantova ayaṃ sopādisesā nibbānadhātu. Tassa āyukkhayā jīvitindriyāparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Yo imassa dukkhassa nirodho vūpasamo, aññassa ca apātubhāvo, ayaṃ [Pg.259] anupādisesā nibbānadhātu. Imā dve nibbānadhātuyo. Iti saccāni vuttāni. Saccābhisamayo vutto, kilesavavatthānaṃ vuttaṃ, pahānaṃ vuttaṃ, bhūmiyo vuttā, phalāni vuttāni, nibbānadhātuyo vuttā. Evamimesu vuttesu sabbabodhi vuttā bhavati. Ettha yogo karaṇīyo.

This very Arahant constitutes the Nibbāna element with residue remaining. For him, with the exhaustion of the life-span and the cessation of the life faculty, this suffering ceases, and other suffering does not arise. The cessation and calming of this suffering, and the non-manifestation of other suffering, this is the Nibbāna element without residue remaining. These are the two Nibbāna elements. Thus the truths have been spoken of. The realization of the truths has been spoken of, the determination of the defilements has been spoken of, abandoning has been spoken of, the grounds have been spoken of, the fruits have been spoken of, and the Nibbāna elements have been spoken of. When these have been thus spoken of, the whole of enlightenment has been spoken of. Herein, effort should be made.

71. Tattha katamāyo nava anupubbasamāpattiyo? Cattāri jhānāni catasso ca arūpasamāpattiyo nirodhasamāpatti ca. Tattha cattāri jhānāni katamāni? Idha, bhikkhave, bhikkhu vivicceva kāmehīti vitthārena kātabbāni. Tattha katamā cattāro arūpasamāpattiyo? Virāgino vata vattabbo, yāva nirodhasamāpatti vitthārena kātabbā. Imāyo nava anupubbasamāpattiyo.

71. Therein, what are the nine successive attainments? The four jhānas, the four formless attainments, and the attainment of cessation. Therein, what are the four jhānas? ‘Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures…’—this is to be elaborated in full. Therein, what are the four formless attainments? The passage beginning ‘For one who is dispassionate…’ up to the attainment of cessation is to be elaborated in full. These are the nine successive attainments.

Tattha katamaṃ paṭhamaṃ jhānaṃ? Pañcaṅgavippayuttaṃ pañcaṅgasamannāgataṃ. Katamehi pañcahi aṅgehi vippayuttaṃ? Pañcahi nīvaraṇehi. Tattha katamāni pañca nīvaraṇāni? Kāmacchandoti vitthāretabbo. Tattha katamo kāmacchando? Yo pañcasu kāmaguṇesu chandarāgo pemaṃ nikanti ajjhosānaṃ icchā mucchā patthanā apariccāgo anusayo pariyuṭṭhānaṃ, ayaṃ kāmacchandanīvaraṇaṃ. Tattha katamaṃ byāpādanīvaraṇaṃ? Yo sattesu saṅkhāresu ca āghāto…pe… yathā dose tathā nioṭṭhānā, ayaṃ byāpādo nīvaraṇaṃ. Tattha katamaṃ middhaṃ? Yā cittassa jaḷatā cittassa garuttaṃ cittassa akammanīyatā cittassa nikkhepo niddāyanā pacalikatā pacalāyanā pacalāyanaṃ, idaṃ middhaṃ. Tattha katamaṃ thinaṃ ? Yā kāyassa thinatā jaḷatā kāyassa garuttā kāyassa appassaddhi, idaṃ thinaṃ. Iti idañca thinaṃ purimakañca middhaṃ tadubhayaṃ thinamiddhanīvaraṇanti vuccati. Tattha katamaṃ uddhaccaṃ? Yo avūpasamo cittassa, idaṃ uddhaccaṃ. Tattha katamaṃ kukkuccaṃ? Yo cetaso vilekho alañcanā vilañcanā hadayalekho vippaṭisāro, idaṃ kukkuccaṃ. Iti idañca kukkuccaṃ purimakañca uddhaccaṃ tadubhayaṃ uddhaccakukkuccanīvaraṇanti vuccati. Tattha katamaṃ vicikicchānīvaraṇaṃ? Yo buddhe vā dhamme vā saṅghe vā…pe… ayaṃ vicikicchā. Api ca kho pana pañca vicikicchāyo samanantarāyikā desantarāyikā samāpattantarāyikā maggantarāyikā saggantarāyikā, imāyo pañca vicikicchāyo[Pg.260]. Idha pana samāpattantarāyikā vicikicchā adhippetā. Ime pañca nīvaraṇā.

Therein, what is the first jhāna? It is dissociated from five factors and endowed with five factors. From which five factors is it dissociated? From the five hindrances. Therein, what are the five hindrances? Sensual desire—this should be elaborated. Therein, what is sensual desire? That which, regarding the five cords of sensual pleasure, is impassioned desire, affection, craving, clinging, longing, infatuation, yearning, non-relinquishment, latent tendency, and obsession—this is the hindrance of sensual desire. Therein, what is the hindrance of ill will? That which is hostility toward beings and formations… and so on… as with hatred, so with obstinacy—this is the hindrance of ill will. Therein, what is torpor? That which is sluggishness of mind, heaviness of mind, unwieldiness of mind, sinking of mind, drowsiness, nodding, and dozing—this is torpor. Therein, what is sloth? That which is sluggishness of body, dullness of body, heaviness of body, and lack of tranquility of body—this is sloth. Thus, this sloth and the aforementioned torpor together are called the hindrance of sloth and torpor. Therein, what is restlessness? That which is the unquietness of mind—this is restlessness. Therein, what is remorse? That which is vexation of mind, fretting, a state of fretting, heartache, and regret—this is remorse. Thus, this remorse and the aforementioned restlessness together are called the hindrance of restlessness and remorse. Therein, what is the hindrance of doubt? That which is doubt regarding the Buddha, or the Dhamma, or the Saṅgha… and so on… this is doubt. Moreover, there are five kinds of doubt: doubt that is an immediate obstruction, doubt that is an obstruction regarding another country, doubt that is an obstruction to attainment, doubt that is an obstruction to the path, and doubt that is an obstruction to heaven—these are the five kinds of doubt. Here, however, doubt that is an obstruction to attainment is intended. These are the five hindrances.

Tattha nīvaraṇānīti ko vacanattho, kuto nivārayantīti? Sabbato kusalapakkhikā nivārayanti. Kathaṃ nivārayanti? Kāmacchando asubhato nivārayati, byāpādo mettāya nivārayati, thinaṃ passaddhito nivārayati, middhaṃ vīriyārambhato nivārayati, uddhaccaṃ samathato nivārayati, kukkuccaṃ avippaṭisārato nivārayati, vicikicchā paññāto paṭiccasamuppādato nivārayati.

Therein, what is the meaning of the term 'hindrances'? From what do they hinder? They hinder from all that is on the side of the wholesome. How do they hinder? Sensual desire hinders from the unattractive, ill will hinders from loving-kindness, sloth hinders from tranquility, torpor hinders from the arousal of energy, restlessness hinders from calm, remorse hinders from non-regret, and doubt hinders from wisdom and from dependent origination.

Aparo pariyāyo. Kāmacchando alobhato kusalamūlato nivārayati, byāpādo adosato nivārayati, thinamiddhaṃ samādhito nivārayati, uddhaccakukkuccaṃ satipaṭṭhānehi nivārayati, vicikicchā amohato kusalamūlato nivārayati.

Another method. Sensual desire hinders from non-greed, a wholesome root; ill will hinders from non-hatred; sloth and torpor hinder from concentration; restlessness and remorse hinder from the establishments of mindfulness; doubt hinders from non-delusion, a wholesome root.

Aparo pariyāyo. Tayo vihārā dibbavihāro brahmavihāro ariyavihāro. Dibbavihāro cattāri jhānāni, brahmavihāro cattāri appamāṇāni, ariyavihāro sattatiṃsa bodhipakkhiyā dhammā. Tattha kāmacchando uddhaccaṃ kukkuccañca dibbavihāraṃ nivārayati, byāpādo brahmavihāraṃ nivārayati, thinamiddhaṃ vicikicchā ca ariyavihāraṃ nivārayati.

Another method. There are three abidings: the divine abiding, the Brahmā abiding, and the noble abiding. The divine abiding is the four jhānas; the Brahmā abiding is the four immeasurables; the noble abiding is the thirty-seven factors of enlightenment. Herein, sensual desire, restlessness, and remorse hinder the divine abiding; ill will hinders the Brahmā abiding; and sloth and torpor, and doubt hinder the noble abiding.

Aparo pariyāyo. Kāmacchando byāpādo uddhaccakukkuccañca samathaṃ nivārayanti, thinamiddhaṃ vicikicchā ca vipassanaṃ nivārayanti, ato nīvaraṇanti vuccante. Imehi pañcahi aṅgehi vippayuttaṃ paṭhamaṃ jhānaṃ.

Another method. Sensual desire, ill will, and restlessness and remorse hinder serenity; sloth and torpor, and doubt hinder insight. Therefore they are called 'hindrances.' The first jhāna is dissociated from these five factors.

Katamehi pañcahi aṅgehi sampayuttaṃ paṭhamaṃ jhānaṃ? Vitakkavicārehi pītiyā sukhena ca cittekaggatāya ca. Imesaṃ pañcannaṃ aṅgānaṃ uppādapaṭilābhasamannāgamo sacchikiriyaṃ paṭhamaṃ jhānaṃ paṭiladdhanti vuccati. Imāni pañca aṅgāni uppādetvā viharatīti, tena vuccate paṭhamaṃ jhānaṃ upasampajja viharatīti dibbena vihārena.

With which five factors is the first jhāna associated? With applied thought and sustained thought, with rapture, with pleasure, and with one-pointedness of mind. The arising, acquisition, possession, and realization of these five factors is what is called 'the first jhāna has been attained.' Because one dwells having generated these five factors, it is therefore said that one 'dwells having entered upon the first jhāna' by means of the divine abiding.

Tattha dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ pītisukhena cittekaggatāya ajjhattaṃ sampasādanena imāni cattāri aṅgāni uppādetvā sampādetvā viharati, tena vuccati dutiyaṃ jhānaṃ upasampajja viharatīti.

Herein, the second jhāna is endowed with four factors: rapture, pleasure, one-pointedness of mind, and internal confidence. Because one dwells having generated and accomplished these four factors, it is therefore said that one 'dwells having entered upon the second jhāna'.

Tattha [Pg.261] pañcaṅgasamannāgataṃ tatiyaṃ jhānaṃ satiyā sampajaññe sukhena cittekaggatāya upekkhāya imāni pañcaṅgāni uppādetvā sampādetvā viharati, tena vuccati tatiyaṃ jhānaṃ upasampajja viharatīti.

Likewise, the third jhāna is endowed with five factors: mindfulness, clear comprehension, pleasure, one-pointedness of mind, and equanimity. Because one dwells having generated and accomplished these five factors, it is therefore said that one 'dwells having entered upon the third jhāna'.

Tattha catutthaṃ jhānaṃ caturaṅgasamannāgataṃ upekkhāya satipārisuddhiyā adukkhamasukhāya vedanāya cittekaggatā ca, imehi catūhaṅgehi samannāgataṃ catutthaṃ jhānaṃ. Iti imesaṃ catunnaṃ aṅgānaṃ uppādo paṭilābho samannāgamo sacchikiriyā catutthaṃ jhānaṃ paṭiladdhanti vuccati. Imāni cattāri jhānāni uppādetvā sampādetvā upasampajja viharati, tena vuccati dibbena vihārena viharatīti.

Herein, the fourth jhāna is endowed with four factors: equanimity, purity of mindfulness, the feeling of neither-pain-nor-pleasure, and one-pointedness of mind. Thus, the arising, acquisition, possession, and realization of these four factors is what is called 'the fourth jhāna has been attained.' Because one dwells having generated, accomplished, and entered upon these four jhānas, it is therefore said that one 'dwells with a divine abiding'.

Tattha katamo aniccaṭṭho? Pīḷanaṭṭho aniccaṭṭho pabhaṅgaṭṭho sampāpanaṭṭho vivekaṭṭho aniccaṭṭho, ayaṃ aniccaṭṭho.

Herein, what is the meaning of impermanence? The meaning of oppression, the meaning of disintegration, the meaning of termination, and the meaning of separation is the meaning of impermanence. This is the meaning of impermanence.

Tattha katamo dukkhaṭṭho? Pīḷanaṭṭho dukkhaṭṭho sampīḷanaṭṭho saṃvegaṭṭho byādhinaṭṭho, ayaṃ dukkhaṭṭho.

Herein, what is the meaning of suffering? The meaning of oppression, the meaning of affliction, the meaning of dread, and the meaning of disease is the meaning of suffering. This is the meaning of suffering.

Tattha katamo suññaṭṭho? Anupalitto suññaṭṭho, asambhājanaṭṭho gatapaṭṭho vivaṭṭaṭṭho, ayaṃ suññaṭṭho.

Herein, what is the meaning of emptiness? The meaning of being unstained, the meaning of being unmixed, the meaning of being departed, and the meaning of being uncovered is the meaning of emptiness. This is the meaning of emptiness.

Tattha katamo anattaṭṭho? Anissariyaṭṭho anattaṭṭho, avasavattanaṭṭho, akāmakāriṭṭho parividaṭṭho, ayaṃ anattaṭṭhoti.

Herein, what is the meaning of not-self? The meaning of being without mastery, the meaning of not being subject to control, the meaning of being contrary to will, and the meaning of otherness is the meaning of not-self. This is the meaning of not-self.

Suttatthasamuccayo nāma saṃvattisantikā peṭakabhūmi samattā.

The Peṭaka-Ground named Saṃvattisantikā, entitled the Compendium of Sutta Meanings, is completed.

7. Hārasampātabhūmi

7. The Ground of the Application of the Method

72. Jhānaṃ virāgo. Cattāri jhānāni vitthārena kātabbāni. Tāni duvidhāni; bojjhaṅgavippayuttāni ca bojjhaṅgasampayuttāni ca. Tattha bojjhaṅgavippayuttāni bāhirakāni, bojjhaṅgasampayuttāni ariyapuggalāni. Tattha yena cha puggalamūlāni tesaṃ nikkhipetvā rāgacarito, dosacarito, mohacarito, rāgadosacarito, rāgamohacarito, dosamohacarito, samabhāgacarito, iti imesaṃ puggalānaṃ jhānaṃ samāpajjitānaṃ pañca nīvaraṇāni paṭipakkho tesaṃ paṭighātāya yathā asamattho tīṇi akusalamūlāni [Pg.262] niggaṇhāti. Lobhena akusalamūlena abhijjhā ca uddhaccañca uppilavataṃ alobhena kusalamūlena niggaṇhāti, kukkuccañca vicikicchā ca mohapakkho, taṃ amohena niggaṇhāti. Doso ca thinamiddhañca dosapakkho, taṃ adosena niggaṇhāti.

72. Jhāna is dispassion. The four jhānas should be dealt with in detail. They are of two kinds: those dissociated from the factors of awakening and those associated with the factors of awakening. Therein, those dissociated from the factors of awakening are external; those associated with the factors of awakening belong to noble individuals. Therein, setting aside the six root-individuals, for these persons—one with a greedy temperament, one with a hateful temperament, one with a deluded temperament, one with a greedy-hateful temperament, one with a greedy-deluded temperament, one with a hateful-deluded temperament, and one with a balanced temperament—who have attained jhāna, that jhāna is the opponent of the five hindrances. In order to counteract them, being as it is incapable, it suppresses the three unwholesome roots. With the wholesome root of non-greed, it suppresses covetousness, restlessness, and buoyancy, which arise from the unwholesome root of greed. Worry and doubt belong to the faction of delusion; it suppresses them with non-delusion. Hatred and sloth-and-torpor belong to the faction of hatred; it suppresses them with non-hatred.

Tattha alobhassa pāripūriyā nekkhammavitakkaṃ vitakketi. Tattha adosassa pāripūriyā abyāpādavitakkaṃ vitakketi. Tattha amohassa pāripūriyā avihiṃsāvitakkaṃ vitakketi. Tattha alobhassa pāripūriyā vivitto hoti kāmehi. Tattha adosassa pāripūriyā amohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

Therein, for the fulfillment of non-greed, one thinks the thought of renunciation. Therein, for the fulfillment of non-hatred, one thinks the thought of non-ill will. Therein, for the fulfillment of non-delusion, one thinks the thought of non-harming. Therein, for the fulfillment of non-greed, one becomes secluded from sensual pleasures. Therein, for the fulfillment of non-hatred and the fulfillment of non-delusion, one becomes secluded from evil, unwholesome states. Accompanied by applied thought and sustained thought, born of seclusion, with rapture and pleasure, one enters and abides in the first jhāna.

Vitakkāti tayo vitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko. Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro. Yathā puriso dūrato purisaṃ passati āgacchantaṃ, na ca tāva jānāti eso itthīti vā purisoti vā yadā tu paṭilabhati itthīti vā purisoti vā evaṃ vaṇṇoti vā evaṃ saṇṭhānoti vā ime vitakkayanto uttari upaparikkhanti kiṃ nu kho ayaṃ sīlavā udāhu dussīlo aḍḍho vā duggatoti vā. Evaṃ vicāro vitakke appeti, vicāro cariyati ca anuvattati ca. Yathā pakkhī pubbaṃ āyūhati pacchā nāyūhati yathā āyūhanā evaṃ vitakko, yathā pakkhānaṃ pasāraṇaṃ evaṃ vicāro anupālati vitakketi vicarati vicāreti. Vitakkayati vitakketi, anuvicarati vicāreti. Kāmasaññāya paṭipakkho vitakko, byāpādasaññāya vihiṃsasaññāya ca paṭipakkho vicāro. Vitakkānaṃ kammaṃ akusalassa amanasikāro, vicārānaṃ kammaṃ jeṭṭhānaṃ saṃvāraṇā. Yathā paliko tuṇhiko sajjhāyaṃ karoti evaṃ vitakko, yathā taṃyeva anupassati evaṃ vicāro. Yathā apariññā evaṃ vitakko. Yathā pariññā evaṃ vicāro. Niruttipaṭisambhidāyañca paṭibhānapaṭisambhidāyañca vitakko, dhammapaṭisambhidāyañca atthapaṭisambhidāyañca vicāro. Kallitā kosallattaṃ cittassa vitakko, abhinīhārakosallaṃ cittassa vicāro. Idaṃ kusalaṃ idaṃ akusalaṃ idaṃ bhāvetabbaṃ idaṃ pahātabbaṃ idaṃ sacchikātabbanti vitakko, yathā pahānañca bhāvanā ca sacchikiriyā ca evaṃ vicāro. Imesu vitakkavicāresu ṭhitassa duvidhaṃ dukkhaṃ na uppajjati kāyikañca cetasikañca; duvidhaṃ sukhaṃ uppajjati kāyikañca [Pg.263] cetasikañca. Iti vitakkajanitaṃ cetasikaṃ sukhaṃ pīti kāyikaṃ sukhaṃ kāyikoyeva. Yā tattha cittassa ekaggatā, ayaṃ samādhi. Iti paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ.

There are three kinds of initial application: the initial application of renunciation, the initial application of non-ill will, and the initial application of non-harming. Therein, `vitakka` is the initial impact on the object; `vicāra` is the examination of what has been apprehended. Just as a person sees another approaching from a distance but does not yet know whether it is a woman or a man, but when they discern it—whether it is a woman or a man, of such appearance or such stature—they then investigate further, thinking: 'Is this person virtuous or unvirtuous? Wealthy or poor?' Thus, `vicāra` enters into `vitakka`; `vicāra` moves along and accompanies it. Just as a bird first exerts effort in flight and then does not, so `vitakka` is like the exertion, and `vicāra` is like the spreading of the wings. It sustains. One applies initial thought, examines, and causes sustained examination. One thinks and applies initial thought; one reflects upon and causes sustained examination. `Vitakka` is the opponent of the perception of sensuality; `vicāra` is the opponent of the perceptions of ill will and harming. The function of `vitakka` is non-attention to the unwholesome; the function of `vicāra` is the restraint of the principal defilements. Just as a diligent person recites silently, so is `vitakka`. Just as one observes that very thing, so is `vicāra`. `Vitakka` is like non-comprehension; `vicāra` is like comprehension. `Vitakka` occurs in the analytical knowledge of language and the analytical knowledge of ready speech; `vicāra` occurs in the analytical knowledge of the Dhamma and the analytical knowledge of meaning. The readiness and skillfulness of the mind is caused by `vitakka`; the skill in directing the mind towards an object is caused by `vicāra`. `Vitakka` is thinking: 'This is wholesome, this is unwholesome, this is to be developed, this is to be abandoned, this is to be realized.' `Vicāra` is how the abandoning, developing, and realizing occurs. For one established in this `vitakka` and `vicāra`, two kinds of suffering do not arise—bodily and mental; and two kinds of happiness arise—bodily and mental. Thus, the mental pleasure generated by `vitakka` is rapture; bodily pleasure is just bodily. Whatever one-pointedness of mind there is therein, this is concentration. Thus, the first jhāna has abandoned five factors and is possessed of five factors.

Tesaṃyeva vitakkavicārānaṃ abhikkhaṇaṃ āsevanāya tassa tappoṇamānasaṃ hoti. Tassa vitakkavicārā oḷārikā khāyanti. Yañca pītisukhañca nekkhammañca oḷārikaṃ bhavati. Api ca samādhijā pīti rati ca jāyati. Tassa vicārārammaṇaṃ. Tesaṃ vūpasamā ajjhattaṃ ceto sampasīdati. Ye vitakkavicārā dve dhammānussaritabbā. Paccuppannā daraṇitabbaṃ. Tesaṃ vūpasamā ekodibhāvaṃ cittekaggataṃ hoti. Tassa ekodibhāvena pīti pāripūriṃ gacchati. Yā pīti, taṃ somanassindriyaṃ, yaṃ sukhaṃ, taṃ sukhindriyaṃ. Yā cittekaggatā, ayaṃ samādhi. Taṃ dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ. So pītiyā virāgā yāti ojahi jallasahagataṃ.

By the constant cultivation of that very initial and sustained application, one's mind becomes inclined towards that. To that person, initial and sustained application appear gross. And the rapture, pleasure, and renunciation become gross. Moreover, rapture and delight born of concentration arise. Sustained application is its object. From their stilling, the mind becomes internally serene. Those two, initial and sustained application, are the states to be recollected. The present sign should be revered. From their stilling, unification and one-pointedness of mind come to be. Through that unification, rapture reaches fulfillment. Whatever rapture there is, that is the faculty of gladness; whatever pleasure there is, that is the faculty of pleasure. Whatever one-pointedness of mind there is, this is concentration. Through dispassion for rapture, he proceeds, having abandoned that which is accompanied by stain.

73. Tattha somanassacittamupādānanti ca so taṃ vicinanto upekkhameva manasikaroti. So pītiyā virāgā upekkhako viharati. Yathā ca pītiyā sukhamānitaṃ, taṃ kāyena paṭisaṃvedeti sampajāno viharati. Yena satisampajaññena upekkhāpāripūriṃ gacchati. Idaṃ tatiyaṃ jhānaṃ caturaṅgasamannāgataṃ.

73. Therein, the mind accompanied by gladness has clinging, and so, investigating that, he attends only to equanimity. Through dispassion for rapture, he abides equanimous. And as pleasure was brought by rapture, he experiences that with the body; he abides clearly comprehending. Through that mindfulness and clear comprehension, equanimity reaches fulfillment. This is the third jhāna, endowed with four factors.

Tathā kāyikassa sukhassa pahānāya paṭhame jhāne somanassindriyaṃ nirujjhati. Dutiye jhāne dukkhindriyaṃ nirujjhati. So sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tattha catūhi indriyehi upekkhā pasādā hoti, dukkhindriyena domanassindriyena sukhindriyena somanassindriyena ca. Tesaṃ nirodhā upekkhāsampajaññaṃ hoti, tattha sukhindriyena somanassindriyena ca asati hoti, tesaṃ nirodhā satimā hoti, dukkhindriyena domanassindriyena ca asampajaññaṃ, tesaṃ nirodhā sampajaññaṃ hoti, iti upekkhāya ca saññā, sato sampajāno cittekaggatā ca idaṃ vuccate ca catutthaṃ jhānaṃ.

Likewise, for the abandoning of bodily pleasure, in the first jhāna the faculty of gladness ceases. In the second jhāna, the faculty of pain ceases. He, because of abandoning pleasure and because of abandoning pain, and because of the prior disappearance of gladness and displeasure, enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness caused by equanimity. Therein, with regard to the four faculties—the faculty of pain, the faculty of displeasure, the faculty of pleasure, and the faculty of gladness—equanimity is pure. Due to their cessation, there is equanimity and clear comprehension. Therein, with the faculty of pleasure and the faculty of gladness, there is lack of mindfulness; due to their cessation, one becomes mindful. With the faculty of pain and the faculty of displeasure, there is lack of clear comprehension; due to their cessation, there is clear comprehension. Thus, with the perception of equanimity, and being mindful and clearly comprehending, there is one-pointedness of mind. This is called the fourth jhāna.

Tattha yo rāgacarito puggalo tassa sukhindriyañca somanassindriyañca; yo dosacarito puggalo tassa dukkhindriyañca domanassindriyañca; yo mohacarito puggalo tassa asati ca asampajaññañca.

Herein, for a person of lustful temperament, there are the faculty of pleasure and the faculty of gladness; for a person of hateful temperament, there are the faculty of pain and the faculty of displeasure; for a person of deluded temperament, there is lack of mindfulness and lack of clear comprehension.

Tattha [Pg.264] rāgacaritassa puggalassa tatiye jhāne catutthe ca anunayo nirujjhati, dosacaritassa paṭhame jhāne dutiye ca paṭighaṃ nirujjhati, mohacaritassa puggalassa paṭhame jhāne dutiye ca asampajaññaṃ nirujjhati. Tatiye jhāne catutthe ca asati nirujjhati, evameva tesaṃ tiṇṇaṃ puggalānaṃ cattāri jhānāni vodānaṃ gamissanti.

Herein, for a person of lustful temperament, attraction ceases in the third and fourth jhānas. For a person of hateful temperament, aversion ceases in the first and second jhānas. For a person of deluded temperament, lack of clear comprehension ceases in the first and second jhānas. In the third and fourth jhānas, lack of mindfulness ceases. Thus, for these three types of individuals, the four jhānas will lead to purification.

Tattha rāgadosacaritassa puggalassa asampajaññañca anunayo ca paṭighañca, tena hānabhāgiyaṃ jhānaṃ hoti. Tattha rāgamohacaritassa puggalassa anunayattaṃ ca ādīnavaṃ dassitā, taṃ tassa hānabhāgiyaṃ jhānaṃ hoti. Tattha dosamohacaritassa puggalassa paṭigho ca asati ca asampajaññañca ādīnavaṃ dassitā tena tassa hānabhāgiyaṃ jhānaṃ hoti.

Herein, for a person of lustful and hateful temperament, there is lack of clear comprehension, attraction, and aversion; by that, the jhāna is conducive to decline. Herein, for a person of lustful and deluded temperament, the state of attraction and the drawback are shown; that is for them a jhāna conducive to decline. Herein, for a person of hateful and deluded temperament, aversion, lack of mindfulness, and lack of clear comprehension are shown as a drawback; by that, the jhāna is for them conducive to decline.

Tattha rāgadosamohasamabhāgacaritassa puggalassa visesabhāgiyaṃ jhānaṃ hoti, imāni cattāri jhānāni sattasu puggalesu niddisitabbāni. Catūsu ca samādhīsu chandasamādhinā paṭhamaṃ jhānaṃ, vīriyasamādhinā dutiyaṃ jhānaṃ, cittasamādhinā tatiyaṃ jhānaṃ, vīmaṃsāsamādhinā catutthaṃ jhānaṃ. Appaṇihitena paṭhamaṃ jhānaṃ, suññatāya dutiyaṃ jhānaṃ, animittena tatiyaṃ jhānaṃ, ānāpānassatiyā catutthaṃ jhānaṃ. Kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca. Cāgādhiṭṭhānena paṭhamaṃ jhānaṃ, saccādhiṭṭhānena dutiyaṃ jhānaṃ, paññādhiṭṭhānena tatiyaṃ jhānaṃ, upasamādhiṭṭhānena catutthaṃ jhānaṃ. Imāni cattāri jhānāni saṅkhepaniddesena niddiṭṭhāni, tattha samādhindriyaṃ pāripūriṃ gacchati. Anuvattanakāni cattāri, tattha yo paṭhamaṃ jhānaṃ nissāya āsavakkhayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya domanassindriyapaṭipakkhena. Yo dutiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya dukkhindriyapaṭipakkhena. Yo tatiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya somanassindriyapaṭipakkhena. Yo catutthaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya sukhindriyapaṭipakkhena gato.

These four jhānas should be pointed out in relation to seven types of individuals. And among the four kinds of concentration: the first jhāna is by means of concentration of zeal, the second by means of concentration of energy, the third by means of concentration of mind, and the fourth by means of concentration of investigation. The first jhāna is by means of the aimless, the second by means of emptiness, the third by means of the signless, and the fourth by means of mindfulness of breathing. The first jhāna arises through the calming of sensual thought and ill will; the second jhāna arises through the calming of applied and sustained thought; the third jhāna arises through the calming of the faculties of pleasure and gladness; and the fourth jhāna arises through the calming of bodily formations. The first jhāna is by means of the determination of relinquishment, the second by means of the determination of truth, the third by means of the determination of wisdom, and the fourth by means of the determination of peace. These four jhānas have been pointed out in a brief exposition. Therein, the faculty of concentration goes to fulfillment. The four other faculties are its followers. Therein, one who, relying on the first jhāna, attains the destruction of the taints, does so by means of a pleasant practice, slow direct knowledge, and as an opponent to the faculty of displeasure. One who, relying on the second jhāna, attains the destruction of the taints, does so by means of a pleasant practice, quick direct knowledge, and as an opponent to the faculty of pain. One who, relying on the third jhāna, attains the destruction of the taints, does so by means of a pleasant practice, slow direct knowledge, and as an opponent to the faculty of gladness. One who, relying on the fourth jhāna, attains the destruction of the taints, has proceeded by means of a pleasant practice, quick direct knowledge, and as an opponent to the faculty of pleasure.

Pakiṇṇakaniddeso.

The Miscellaneous Exposition.

74. Yāni [Pg.265] cattāri jhānāni, tesaṃ jhānānaṃ imāni aṅgāni, tesaṃ aṅgānaṃ samūho assa aṅgā, ayaṃ jhānabhūmi ko visesoti assa viseso. Ime sambhārā tehi ayaṃ samudāgamo, tassa samudāgamassa ayaṃ upanisā, tāya upanisāya ayaṃ bhāvanā. Tassā bhāvanāya ayaṃ ādīnavo. Tena ayaṃ parihāni. Kassa parihānīti tadupagajjhāyino. Taṃ yathā bhaṇitaṃ paccavekkhanto ayaṃ viseso. Tena visesena ayaṃ assādo, so kassa assādo ajhāniyā jhāyino, tassā ajhāniyā jhāyino, idaṃ kallitā kosalle ṭhitajjhānaṃ anomaddiyataṃ gacchati jhānabalaṃ, jhānabale ṭhitassa ayaṃ pāramippattassa imāni jhānaṅgāni anāvilasaṅkappo paṭhame jhāne jhānaṅgāni bhāvī. So pīti tadanusārittāva paṭhame jhāne jhānaṅgaṃ tassaṅguno ca dhammā tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgadhammatā kho pana tathā pavattassa sahagataṃ jhānaṅgadhammaṃ sasukhatāya ajjhattaṃ sampasādo dutiye jhāne jhānaṅgaṃ manosampasādanatāya tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgaṃ ajjhattaṃ sampasādanaṃ samādhitā pīti dutiye jhāne jhānaṅgaṃ, cetaso ekodibhāvo dutiye jhāne jhānaṅgaṃ, upekkhā phassatā tatiye jhāne jhānaṅgaṃ, sukhaṃ tassa aṅganti ca. Cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ, upekkhā adukkhamasukhā catutthe jhāne jhānaṅgaṃ, abhinisābhūmi upekkhāsatipārisuddhi catutthe jhāne jhānaṅgaṃ. Satipārisuddhi ca anekajjhābhūmīsu jhānaṅgasamāyuttā pīti cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ.

74. The four jhānas that exist, of those jhānas, these are the factors. The collection of those factors is its factors. This is the jhāna-ground. What is the distinction? This is its distinction. These are the requisites; by these requisites, this is the arising. Of that arising, this is the proximate cause. By that proximate cause, this development arises. From that development, this danger arises. Because of that, this is the decline. Whose decline? For the person who enters that jhāna. As for that example, it is 'reflecting on what was said,' etc. This is the distinction. By that distinction, this satisfaction may be. That satisfaction, whose satisfaction is it? For the meditator who is without jhāna. For that meditator who is without jhāna, this jhāna is called suitable. The jhāna established in skillfulness reaches the power of jhāna, which is called unassailability. For one established in the power of jhāna, who has reached the pinnacle, these jhāna factors, having an unclouded intention, will be manifest in the first jhāna. That one, by following after that rapture, in the first jhāna it becomes a jhāna factor, and its qualities are states dependent on that. Now, as for rapture being a jhāna factor in the second jhāna: for that which has occurred thus, the associated jhāna factor is present because rapture is not true happiness. Internal confidence in the second jhāna is a jhāna factor because of mental serenity and because of being based on that confidence. Rapture is a jhāna factor in the second jhāna. Rapture with internal confidence and concentration is a jhāna factor in the second jhāna. Unification of mind is a jhāna factor in the second jhāna. Equanimity, through contact, is a jhāna factor in the third jhāna, and happiness is its factor. Unification of mind is a jhāna factor in the fourth jhāna. Equanimity that is neither-painful-nor-pleasant is a jhāna factor in the fourth jhāna. Being a dependent ground, the purity of mindfulness caused by equanimity is a jhāna factor in the fourth jhāna. And the purity of mindfulness, in many jhāna-grounds, is associated with jhāna factors; rapture and unification of mind are jhāna factors in the fourth jhāna.

Tattha katamā jhānabhūmi? Savitakke savicāre vivekā anugatā paṭhame jhāne jhānabhūmi. Avitakke avicāre ajjhattaṃ sampasādanaṃ janitaṃ pītimanugatā dutiye jhāne jhānabhūmi. Sukhasātasamohitā sappītikā tatiye jhāne jhānabhūmi. Tassa sukhadukkhasahagatā abhinīhārasahagatā catutthe jhāne jhānabhūmi. Appamāṇasahagatā sattārammaṇā paṭhame jhāne jhānabhūmi. Abhibhūmiāyatanasahagatā rūpasaññīsu dutiye jhāne jhānabhūmi. Vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi. Anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi.

Among them, what is the jhāna-ground? The jhāna-ground in the first jhāna is that which follows from seclusion from things with applied and sustained thought. The jhāna-ground in the second jhāna is that which follows the rapture born of internal confidence, in regard to things without applied and sustained thought. Things that have rapture, which are combined with the pleasure of happiness, are the jhāna-ground in the third jhāna. Of that, the state associated with happiness and pain, associated with directing the mind, is the jhāna-ground in the fourth jhāna. Being associated with the immeasurables, having beings as its object, is the jhāna-ground in the first jhāna. The state associated with the mastery spheres, for those with perception of form, is the jhāna-ground in the second jhāna. For states associated with liberation, being free from the hindrances is the jhāna-ground in the third jhāna. The bodily formation associated with insight-contemplation is rightly the ground of the fourth jhāna.

75. Tattha [Pg.266] katame jhānavisesā? Vivicceva kāmehi vivicca pāpakehi akusalehi dhammehi cittacetasikasahagatā kāmadhātusamatikkamanatāpi, ayaṃ jhānaviseso. Avitakkā ceva avicārā ca sappītikāya satisahagatāya pītisahagatā saññāmanasikārā samudācaranti. Ayaṃ jhānaviseso. Avitakkāya bhūmiyā avicāreyeva sati anugatā upekkhāsahagatā manasikārā samudācaranti. Tadanudhammatāya ca sati saṇḍahati. Tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Satipārisuddhisahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Viññāṇañcāyatanasahagatāya bhūmiyaṃ ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso.

75. Herein, what are the distinctions of jhāna? Being secluded from sensual pleasures, secluded from evil, unwholesome states, there is also the state of transcending the sense-sphere, which is associated with mind and mental factors; this is a distinction of jhāna. Through that which is rapturous and associated with mindfulness, perceptions and attention associated with rapture, which are without applied thought and sustained thought, arise; this is a distinction of jhāna. In the ground without applied thought, and indeed without sustained thought, attention associated with equanimity, which is in accordance with mindfulness, arises. And mindfulness is established in accordance with that state. And one dwells having attained that ground; this is a distinction of jhāna. Perceptions and attention associated with the purity of mindfulness arise, and one dwells having attained that ground; this is a distinction of jhāna. In the ground associated with the sphere of infinite consciousness, perceptions and attention associated with the sphere of nothingness arise, and one dwells having attained that ground; this is a distinction of jhāna.

Jhānasambhārā nekkhammavitakko sambhāro kāmavitakkavinodanādhippāyatā. Abyāpādavitakko sambhāro byāpādavitakkapaṭivinodanādhippāyatā. Avihiṃsāvitakko sambhāro vihiṃsāvitakkapaṭivinodanādhippāyatā. Indriyesu guttadvāratā appicchatā sambhāro parisuddhājīvo catunnaṃ samāpattīnaṃ sambhāro akammassa vihāritā. Maggasambhāro samāpattipajjanatā. Phalasambhāro jhānanibbattitāya jhānasamudāgamo. Kusalahetu yaṃ jhānaṃ samudayaṃ gacchanti ko ca na kutoci nekkhammappattā samudāgacchanti. Ālambanirodhasamādhi santo samudāgacchanti. Avītikkantā samudāgacchanti. Sukhindriyaṃ somanassindriyaṃ pahānāya te ca abyāpajjatāya samudāgacchanti. Taṃ pana sandhāya samudāgacchanti. Aparidāhanāya samudāgacchanti. Ayaṃ ñāṇasamudāgamo.

The requisites for jhāna: the requisite of the thought of renunciation is the intention to dispel sensual thought. The requisite of the thought of non-ill-will is the intention to dispel the thought of ill-will. The requisite of the thought of non-harming is the intention to dispel the thought of harming. Guardedness in the sense faculties, fewness of wishes, and pure livelihood are requisites. The requisite of the four attainments is dwelling in inaction. The requisite of the path is the attainment of absorption. The requisite of fruition, due to the production of jhāna, is the arising of jhāna. It is from a wholesome cause that jhānas come to arise. Some, having attained renunciation, do not arise from any cause. The concentration of the cessation of the object, being peaceful, arises. Not having been transgressed, they arise. For the abandoning of the faculty of pleasure and the faculty of joy, they arise through non-affliction. Referring to that very abandoning, they arise. They arise for the sake of non-feverishness. This is the arising of knowledge.

76. Tattha katamā upanisā? Kalyāṇamittatā jhānassa upanisā. Kalyāṇasampavaṅkatā jhānassa upanisā. Indriyesu guttadvāratā jhānassa upanisā. Asantuṭṭhitā kusalesu dhammesu jhānassa upanisā. Saddhammassavanaṃ jhānassa upanisā. Saṃvejaniye ṭhāne saṃviggassa yoniso padhānaṃ. Ayaṃ jhānopanisā.

76. Herein, what is the supporting condition? Good friendship is a supporting condition for jhāna. Inclining towards the good is a supporting condition for jhāna. Guardedness in the sense faculties is a supporting condition for jhāna. Non-contentment with regard to wholesome states is a supporting condition for jhāna. Hearing the good Dhamma is a supporting condition for jhāna. For one who is stirred in a situation that inspires urgency, there is wise effort. This is the supporting condition for jhāna.

Tattha [Pg.267] katamā bhāvanā? Mettāsevanā abyāpādavitakkabhāvanā. Karuṇāsevanā avihiṃsāvitakkabhāvanā. Muditābhāvanā pītisukhasampajaññā kāritā. Upekkhābhāvanā passavatā upekkhābhāvanā apassavatā upekkhā ca ajjhupekkhā ca, asubhasaññābhāvanā dukkhāpaṭipadā dandhābhiññā bhavasandhābhiññā bhavasandhānaṃ, sā chabbidhā bhāvanā bhāvitā bahulīkatā anuṭṭhitā vatthukatā yānīkatā paricitā susamāraddhā. Ayaṃ bhāvanā.

Herein, what is development? The cultivation of loving-kindness is the development of the thought of non-ill-will. The cultivation of compassion is the development of the thought of non-harming. The development of appreciative joy brings about the clear comprehension of rapture and happiness. The development of equanimity is for one who sees, and the development of equanimity is for one who does not see; it is both equanimity and onlooking equanimity. The development of the perception of foulness is of painful progress and slow direct knowledge, the direct knowledge that connects existence, the connecting of existence. That sixfold development is developed, frequently practiced, repeatedly undertaken, made a foundation, made a vehicle, familiarized, and well undertaken. This is development.

Evaṃ bhāvayantassa ayaṃ ādīnavo. Paṭhame jhāne saṅkhārasamannāgato eso dhammo assuto sāsavo. Sace esa dhammo ayaṃ sīlo āsannapaṭipakkho ca esa dhammo kāmo paticāro pativicāro samāpattīnaṃ ca sabboḷāriko esa dhammo vitakkavicāro ca. Tattha cittaṃ khobhenti, kāyo cettha kilamati, kāyamhi cettha kilante cittaṃ vihaññati. Anabhinīhārakkhamova abhiññānaṃ ime ādīnavā paṭhame jhāne.

For one who develops thus, this is the drawback. In the first jhāna, this state is endowed with formations; this state is impure and is with taints. If this state is so, this virtue is a near opponent. This state is desired; it is repeated consideration and detailed contemplation, and the coarsest of the attainments; this state is also applied and sustained thought. Therein, they agitate the mind. Herein, the body becomes weary; and when the body is weary, the mind is afflicted. It is unfit for directing towards the higher knowledges. These are the drawbacks in the first jhāna.

Dutiye jhāne ime ādīnavā pītipharaṇasahagato ca eso dhammo, na samudācārasseti cittaṃ. Asodhayaṃ upagamo cesa dhammo upagamiparissayo domanassapaccatthiko cesa dhammo. Tattha tattha yuttīnaṃ pīti parajjato cesa dhammo dukkaraṃ hoti, avattasantāsabhūmiparivajjayanto catūsu dukkhatāsu esa dhammo anuviddhāpanasaddhāya dukkhatāya ca na palibodhadukkhatāya ca abhiññādukkhatāya ca rogadukkhatāya ca, ime ādīnavā dutiye jhāne.

In the second jhāna, these are the drawbacks: this state is accompanied by the pervasion of joy, and the mind thinks, 'It will not arise.' Not being purified, this state is an approach; this state is a danger to the substrata of existence; this state is an enemy to displeasure. For the various applications therein, because joy is an opponent, this state becomes difficult. While avoiding the plane of unarisen terror, this state, through faith in attaining sequential penetration, is subject to the four kinds of suffering: the suffering of suffering, the suffering of non-obstruction, the suffering of the higher knowledges, and the suffering of disease. These are the drawbacks in the second jhāna.

Tattha katame ādīnavā tatiye jhāne? Upekkhāsukhasahagatāya tattha sātāvīnaṃ pañcannaṃ upekkhāsukhaṃ parivattito esa dhammo tena niccasaññitānañca yaṃ hoti. Dukkhopaniyaṃ sukhaṃ cittassa saṅkhobhataṃ upādāya sukhadukkhāya gato savati. Sukhadukkhānukatañca upādāya anabhihārakkhamaṃ cittaṃ hoti. Abhiññāya sacchikiriyāsu sabbepi cete dhammā tīsu jhānasamāpattīsu catūhi ca dukkhatāhi anuviddhānaṃ sā bhayā dukkhatāya palibodhadukkhatāya ca abhiññāya dukkhatāya ca ime ādīnavā tatiye jhāne.

Herein, what are the drawbacks in the third jhāna? For those who delight in that which is accompanied by equanimity and pleasure, among the five feelings, this state is a turning away from equanimous pleasure; because of that, it is so for those who perceive permanence. Pleasure has suffering as its basis. Clinging to the mind's agitation, having gone to pleasure and pain, it flows. And by clinging to what is done in accordance with pleasure and pain, the mind becomes unfit for directing towards the higher knowledges. Among the things to be realized by direct knowledge, all these states in the three jhāna-attainments, for those pierced by the four kinds of suffering, are subject to the suffering of suffering, the suffering of obstruction, and the suffering of the higher knowledges. These are the drawbacks in the third jhāna.

Tattha [Pg.268] katame ādīnavā catutthe jhāne? Ākiñcaññāsamāpattikā te dhammānusamāpattikā etissā ca bhūmiyaṃ sātānaṃ bālaputhujjanānaṃ anekavidhāni diṭṭhigatāni uppajjanti. Oḷārikā sukhumehi ca rūpasaññāhi anuvidhāni etāni jhānāni sadā anudayamettājhānakalānudanukalāya sādhāraṇā, dukkarā ca sabbe cattāro mahāsambhārā samudāgatāni ca etāni jhānāni aññamaññaṃ nissāya samudāgacchanti. Ettha samudāgatā ca ete dhammā na samattā honti. Asamuggahitanimittā ca ete dhammā parihāyanti. Nirujjhanti ca ete dhammā na upādiyanti nirujjhaṅgāni ca, etesaṃ dhammānaṃ jhānāni nimittāni na jhānanimittasaññā vokirati. Appaṭiladdhapubbā ca jhāyīvasena ca bhavati. Imehi ādīnavehi ayaṃ jhānaparihāni.

Therein, what are the dangers in the fourth jhāna? For the foolish worldlings who delight in the plane of that attainment of nothingness, who possess the attainment of nothingness, and who are in accordance with the attainment, various kinds of wrong views arise. And these jhānas are in conformity with coarse and subtle form-perceptions. Always, anudaya-mettā is common to the gradual divisions of the jhāna divisions. And all four great requisites are difficult to accomplish. And these jhānas that have arisen, arise in dependence on one another. Herein, these states that have arisen are not completed. And these states, having signs not well-grasped, decline. And these states cease; one does not cling to them. And they are factors of cessation. For these states, the jhānas are the signs. The perception of the jhāna-sign is not mixed. It occurs both because of not having been attained before and by the power of one who enters jhāna. Because of these dangers, this decline of jhāna occurs.

77. Nirodhasamāpattiyā apaṭisaṅkhāya avasesasaññino ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, so nirodhasamāpattito parihāyati. Āneñjasaññino asaññāyatanaṃ samāpannassa ākiñcaññāyatanasahagatā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Viññāṇañcāyatanaṃ samāpannassa rūpasaññāsahagatā. Vitthārena…pe… yāva paṭhame jhāne kāmasaññāsahagatā kātabbā. Sakassa parihāyati, kalaṅkajjhāne kalaṅkaṃ jhāyati, parisamantato jhāyati, bhindanto jhāyati, na sajjhāyati, āyūhanto jhāyati, kiñci ca niparicito jhāyati. Atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā. Ayaṃ palirodhamappalirodhalokasannivāse esanidhamidaṃ jhānaṃ anamataggasaṃsārasamāpannānaṃ sattānaṃ saṃsārappahānanā ānisaṃso, yamidaṃ jhānassa [Pg.269] assādo kāyassa ajhāniyajhāyino bhavati. Ajhāniyajhāniyajhāyīhi aparāmasanto ajhāniyajhāyitaṃ jhāyati, yāni kalaṅkajjhāyino padāni, tāni anudhitāni paṭipakkhe.

77. Through not reflecting on the attainment of cessation, for one with residual perception, perceptions and attentions associated with the base of nothingness arise; that person declines from the attainment of cessation. For one with imperturbable perception, or for one who has attained the base of neither-perception-nor-non-perception, attentions associated with the base of nothingness arise, and one does not know that plane; that person declines from it. For one who has attained the base of nothingness, perceptions and attentions of the base of infinite consciousness arise, and one does not know that plane; that person declines from it. For one who has attained the base of infinite consciousness, those associated with form-perception arise. In detail... up to the first jhāna, those associated with sensual perception should be dealt with. One declines from one's own jhāna. In a flawed jhāna, one meditates flawedly. One meditates contemplating all around. One meditates breaking through. One does not become attached. One meditates striving. One meditates while practicing some state uninterruptedly. One meditates running past. One meditates being conceited. One meditates on bodily formations that are not a proper basis. One meditates not knowing the escape from obsession. One meditates overcome by the hindrances. Attending to its attainment is the gratification of jhāna. The abandoning of the obsession of sensual lust is the gratification of jhāna. States that have sensual lust as their cause arise. The jhānas are the factors for the cessation of these states; the higher pleasure and equanimity, the abandoning of sensual kamma and defilements, is the gratification. Thus again is the gratification of jhāna. 'In a worldly abode not oppressed by great association, I shall be free from the sphere of non-awakening.' This is the abandoning of jhāna. This is the seeking in the worldly abode of obstruction and non-obstruction. Here, for beings accustomed to the beginningless saṃsāra, the abandoning of saṃsāra through this jhāna is the benefit. This is the gratification of jhāna. It occurs for one who meditates with the body in an un-jhānic way. Not contemplating, one meditates in an un-jhānic way. Whatever are the steps of one who meditates flawedly, those are accordingly in opposition to the contrary.

78. Tattha katamaṃ jhānakosallaṃ? Samāpattikosallaṃ jhānakosallaṃ, jhānavisesakosallaṃ jhānakosallaṃ, jhānantarikakosallaṃ jhānakosallaṃ, samāpattivuṭṭhānakosallaṃ jhānakosallaṃ, jhāne sabhāvakosallaṃ jhānakosallaṃ, jhāne ādīnavakosallaṃ jhānakosallaṃ, jhāne nissaraṇakosallaṃ jhānakosallaṃ, jhānaphalena upādāya kosallaṃ, jhānaphalena paṭisaṅkhānaphale aparihānadhammatā nibbattijhāne ca kīḷitāpi visesabhāgiyaṃ jhānaṃ paṭilabbhati. Idaṃ panassāti bhavahāritā ca ārammaṇānimittaggāho anabhinīhārabalaṃ, cittekaggatā nimittāsu gatisahitā samathabalena asaṃsīdanañca jhāne maggaphalaṃ samathaṃ pavatte samādhino upekkhāpalipubbāparanimittāsayo paggāhino satibalaṃ taṃ pavattitānañca vipassanānaṃ samaññābale.

78. Herein, what is skill in jhāna? Skill in attainment is skill in jhāna; skill in the distinctions of jhāna is skill in jhāna; skill in the cause of jhāna is skill in jhāna; skill in emerging from attainment is skill in jhāna; in jhāna, skill in its intrinsic nature is skill in jhāna; in jhāna, skill in its dangers is skill in jhāna; in jhāna, skill in the escape is skill in jhāna. Skill depending on the fruit of jhāna; by the fruit of jhāna, in the fruit of reflection, there is the quality of non-decline. And in the arisen jhāna, even through meditative play, one obtains a jhāna partaking of distinction. For one, this may be the state of carrying beyond existence and the grasping of the object as a sign, but it is not the power of directing forward. One-pointedness of mind, together with the good grasping of the sign, and non-sinking by the power of serenity. When the serenity that is path and fruit occurs in jhāna, the power of mindfulness of one who exerts—which is the basis for the sign before and after, hindered by the equanimity of concentration—and of the insights that have arisen from it, is obtained in equal power.

Tattha katamā jhānapāramitā? Supāramitā mettā kāmesu sattā kāmasaṅgasattāti yamhi sutte desanāya vohārena dve saccāni niddiṭṭhāni, dukkhañca samudayo ca, vicayena hārena ye saṃyojanīyesu dhammesu vajjaṃ na passanti, te oghaṃ tarissantīti netaṃ ṭhānaṃ vijjati. Na tarissantīti atthi esā yutti ca vicayo ca idaṃ nu kissa padaṭṭhānaṃ, kāmesu sattāti pañca kāmaguṇā, taṃ kāmataṇhāya padaṭṭhānaṃ. Saṃyojane vajjamapassamānāti avijjāya padaṭṭhānaṃ, na hi jātu saṃyojanasaṅgasattā oghaṃ tareyyuṃ vipulaṃ mahantanti upādānassa padaṭṭhānaṃ. Kāmesu sattāti kāmā dvidhā – vatthukāmā ca kilesakāmā ca, tattha kilesakāmā kāmataṇhā kāmataṇhāya yuttā bhavanti rūpataṇhā bhavataṇhā lakkhaṇena hārena, saṃyojane vajjamapassamānāti saṃyojanassa. Yo tattha chandarāgo tassa kiṃ padaṭṭhānaṃ? Sukhā vedanā dve ca indriyāni – sukhindriyañca somanassindriyañca. Iti sukhāya vedanāya gahitāya tayopi vedanā gahitā honti. Vedanākkhandhe gahite sabbe pañcakkhandhā gahitā honti. Rūpasaddagandharasaphoṭṭhabbā gahitā, vatthukāmesu [Pg.270] gahitesu sabbāni cha bāhirāni āyatanāni gahitāni honti. Ajjhattikabāhiresu āyatanesu yo sato, ayaṃ vuccate lakkhaṇo hāro, tattha yo oḷārikamhi kilese ajjhāvasito sabbakilesesu yo na tato sukhumataresu na vītarāgo bhavati. Tattha bāhirasaṃyojanaṃ mamanti ajjhattasaṃyojanaṃ ahanti. Tattha bhagavato ko adhippāyo? Ye oghaṃ taritukāmā te saṃyojanīyesu dhammesu ādīnavānupassino viharissantīti ayamettha bhagavato adhippāyo. Kāmesu sattāti yesu ca sattā yena ca sattā yesañca sattā ayaṃ catubbidho ākāro sabbesaṃ hārabhāgiyo.

Herein, what is the perfection of jhāna? Loving-kindness is the good perfection. In the discourse where, by the convention of the teaching, two truths—suffering and its origin—are pointed out, saying 'attached to sensual pleasures, attached to sensual clinging,' by the method of investigation: that those who do not see the fault in things pertaining to the fetters will cross the flood—this is not possible. That they will not cross—this is possible. This is both the method of reasoning and the method of investigation. Of what is this the proximate cause? 'Attached to sensual pleasures' refers to the five strands of sensual pleasure; that is the proximate cause of sensual craving. 'Not seeing the fault in the fetter' is the proximate cause of ignorance. Indeed, those attached by clinging to the fetters would certainly not cross the flood. The teaching 'vast and great' is the proximate cause of clinging. 'Attached to sensual pleasures': sensual pleasures are twofold—object-based sensual pleasures and defilement-based sensual pleasures. Among these, defilement-based sensual pleasure is sensual craving. Associated with sensual craving are form-craving and existence-craving, by the method of characteristics. 'Not seeing the fault in the fetter' pertains to the fetter. Whatever desire and lust there is, what is its proximate cause? Pleasant feeling, and two faculties: the faculty of pleasure and the faculty of joy. Thus, when pleasant feeling is grasped, all three feelings are grasped. When the feeling aggregate is grasped, all five aggregates are grasped. Forms, sounds, smells, tastes, and tactile objects are grasped. When object-based sensual pleasures are grasped, all six external sense bases are grasped. Whatever mindfulness exists regarding the internal and external sense bases, this is called the method of characteristics. Therein, one who is attached to a coarse defilement is attached to all defilements; therefore, one does not become free from lust towards subtler things. Therein, one conceives the external fetter as 'mine' and the internal fetter as 'I'. What is the Blessed One’s intention here? Those who wish to cross the flood shall dwell repeatedly contemplating the danger in things pertaining to the fetters—this is the Blessed One’s intention here. 'Attached to sensual pleasures' means: in which they are attached, by which they are attached, and whose they are. This fourfold aspect bears the perception of 'I' for all.

79. Tattha katamāni tīṇi vipallāsāni padaṭṭhānāni ca? Cittavipallāsassa diṭṭhivipallāsassa saññāvipallāsassa tayo vipallāsā tīṇi akusalamūlāni padaṭṭhānaṃ. Tīṇi akusalamūlāni hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Catunnañca upādānānaṃ doso akusalamūlaṃ dissati. Hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Yathā mātuyā vā pituno vā aññatarassa vā puna uḷārassa bhikkhuno abhayaṃ deti. Tattha añño micchā paṭipajjeyya kāyena vā vācāya vā. Tattha so byāpādamupādāya tesaṃ uḷārānaṃ rakkhāvaraṇaguttiyā anupālayanto yo uḷārānaṃ abhayaṃ deti. Tesaṃ abhaye dinne yo tattha micchā paṭipajjeyya. Tattha so byāpādaṃ upādāyanto dosajaṃ kammaṃ karoti. Yo tattha asādhu indriyā nīvaraṇaṃ yaṃ tesaṃ abhayaṃ dakkhiṇato saññaṃ idaṃ paṇītaṃ kāraṇaṃ mayā puna tattha micchāpaṭipatti ayaṃ byāpādo hīnagamivakammaṃ lobho moho ca imāni nīvaraṇāni vacanāni tāni cattāri upādānāni tehi catūhi upādānehi yo so upādāno itthī vā puriso vā tesaṃ pañcakkhandhānaṃ teyeva upādāno samudayo idaṃ dukkhañca samudayo ca soyeva desanāhāro.

79. Herein, what are the three distortions and their proximate causes? The three distortions—of mind, of view, and of perception—have the three unwholesome roots as their proximate cause. The three unwholesome roots are the proximate cause of inferior and superior action. And for the four kinds of clinging, hatred, an unwholesome root, is seen as the proximate cause of inferior and superior action. For example, one gives safety to one's mother, or father, or to some other person, or again, to an eminent monk. Therein, another might practice wrongly by body or by speech. Therein, that person, clinging to ill will while constantly protecting, guarding, and defending those eminent ones, gives safety to them. When safety has been given to them, whoever might practice wrongly therein—that person, clinging to ill will, performs an action born of hatred. Whoever, from an unwholesome faculty in that action, whatever hindrance there is, gives safety to them nobly, thinking, 'This perception is a noble cause for me.' Again, therein there is wrong practice. This is ill will. An action leading to a low destination has been done. Greed and delusion—these are spoken of as hindrances. Those four are the clingings. Through those four clingings, whatever clinging there is to the five aggregates, such as 'woman' or 'man', that very clinging is the origin. This is suffering, and this is the origin. This itself is the method of teaching.

Tattha kāmesu ye na pajjanti, te ādīnavānupassanāya pajjanti. Itissā kāmadhātuyā nikkhamitukāmatā, ayaṃ vuccati nekkhammacchando. Yo tattha anabhisaṅkhārānaṃ kiñci visodheti tassa dhāvarā vā, ayaṃ abyāpādacchando. Kiñci vihiṃsati, ayaṃ vihiṃsāchando. Iti nekkhammābhinīhatā tayo chandā – nekkhammacchando abyāpādacchando avihiṃsāchando. Tattha [Pg.271] nekkhammacchando alobho; abyāpādacchando adoso; avihiṃsāchando amoho. Imāni tīṇi kusalamūlāni aṭṭhasu sampattesu parahitāni, tesaṃyeva catunnaṃ upādānānaṃ nirodhāya saṃvattanti. Sace vā puna kammaṃ kareyya kaṇhaṃ vā sukkaṃ vā tassa vipākahānāya saṃvattanti. Idaṃ kammaṃ akaṇhaṃ asukkaṃ kammakkhayāya saṃvattati. Tattha yo tiṇṇaṃ akusalamūlānaṃ nirodho, ayaṃ nirodho. Soyeva maggo tattha paṭipadāni imāni dve saccāni imāni cattāri saccāni āvaṭṭo hāro.

Therein, those who do not engage in sensual pleasures, engage in contemplating the danger. Thus, the desire to escape from this realm of sensual pleasure is called the desire for renunciation. Therein, whoever purifies something among the non-formations, for him there is constant effort; this is called the desire for non-ill-will. Whoever harms something, this is the desire for harming. Thus, there are three desires directed towards renunciation: the desire for renunciation, the desire for non-ill-will, and the desire for non-harming. Therein, the desire for renunciation is non-greed; the desire for non-ill-will is non-aversion; the desire for non-harming is non-delusion. These three are wholesome roots. In the eight attainments, they are for the welfare of others, and they lead to the cessation of those very four kinds of clinging. If one were to again perform an action, whether dark or bright, they lead to the abandonment of its result. This action, neither dark nor bright, leads to the destruction of kamma. Therein, the cessation of the three unwholesome roots is the truth of Cessation. That itself is the truth of the Path. Therein, these practices constitute two truths. These four truths constitute the Āvaṭṭa hāra.

Kāmesu sattāti ye sekkhā, te ekenevākārena sattā. Ye puthujjanā, te dvīhākārehi sattā, tassāyaṃ pañho vibhajjabyākaraṇīyo vattabbo. Kiñcāpi sotāpanno paṭisevanāya, no ca kho abhinivese satto yo hi apacayāya padahati, na upacayāya. Sekkho hi kilesavasena kāme paṭisevati. Puthujjano pana kilesasamuṭṭhānāya kāme paṭisevati. Tattha kāmesu sattānaṃ catuoghaṃ tarissatīti vibhajjabyākaraṇīyo, ayaṃ vibhatti.

Regarding 'attached to sensual pleasures': those who are trainees are attached in one way. Those who are worldlings are attached in two ways. This question is one to be answered with a distinction. Although a stream-enterer is attached by way of indulgence, he is not attached by way of adherence. For he strives for decrease, not for increase. A trainee indulges in sensual pleasures by the power of defilements, whereas a worldling indulges in sensual pleasures for the arising of defilements. Therein, the question 'Will those attached to sensual pleasures cross the four floods?' is one to be answered with a distinction. This is the Vibhatti hāra.

80. Parivattanoti kāme ye neva sajjanti na ca saṃyojanehi saṃyuttā, te oghaṃ tarissanti vipulaṃ mahantanti. Ayaṃ suttassa paṭipakkho.

80. The Parivattana method: 'Those who neither cling to sensual pleasures nor are conjoined with the fetters will cross the vast and great flood.' This is the contrary of the sutta's statement.

Vevacananti yo kāmesu satto yo ca tattha kāmānaṃ guṇo, tattha viso satto. Yepi kāmānaṃ āhārā dhammā, tattha viso satto. Tatthimaṃ kāmānaṃ vevacanaṃ pāko rajo sallaṃ gaṇḍo īti upaddavoti. Yāni vā pana aññāni vevacanāni tattha viso sattoti vevacanaṃ. Satto bandho mucchito gadhito ajjhosito kāme ajjhāpannā parimutto tabbahulavihārīti. Yāni vā pana aññāni vevacanāni, ayaṃ vevacano nāma. Kāmappacārapaññattiyā kilesagocarapaññattiyā paññattā cittanti vevacanaṃ. Satto tabbahulavihārīti yāni vā pana aññāni. Ime kāmappacārapaññattiyā kilesagocara paññattiyā paññattā, bījapaññattiyā paññattā, saṅkhārā saṃyojanapaññattiyā paññattā, upādānaṃ hetupaññattiyā paññattaṃ, puggalo puthupaññattiyā paññatto.

Regarding Synonyms (Vevacana): Whoever is attached to sensual pleasures, and whatever is the quality of those sensual pleasures—therein one is poisonously attached. And whatever things are the nourishment of sensual pleasures—therein one is poisonously attached. Herein, these are synonyms for sensual pleasures: ripening, dust, a dart, a boil, calamity, and misfortune. Or whatever other synonyms there may be, 'poisonously attached' is a synonym therein. 'Attached,' 'bound,' 'infatuated,' 'seized,' 'engulfed,' 'fallen into sensual pleasures,' 'unliberated,' 'frequently dwelling in that.' Or whatever other synonyms there may be, this is called the Hāra of Synonyms. 'Mind' is a synonym designated by the designation of the range of sensuality and the designation of the sphere of defilements. 'Attached,' 'frequently dwelling in that,' and whatever others—these are designated by the designation of the range of sensuality and the designation of the sphere of defilements; they are designated by the designation of a seed; formations are designated by the designation of fetters; clinging is designated by the designation of a cause; a person is designated by the designation of multiplicity.

Otaraṇoti imāya paṭiccasamuppādo dukkhañca samudayo ca. Ye kilesā ye saṅkhārā saṃyojanāni ca pañcasu khandhesu saṅkhārakkhandho dhammāyatanesu [Pg.272] akusalā dhammāyatanāni indriyesu sukhindriyañca, somanassindriyañca, ayaṃ indriyotaraṇo.

Regarding Examination (Otaraṇa): By this method, dependent origination is suffering and its origin. Whatever defilements, formations, and fetters there are, they are examined thus: within the five aggregates, it is the aggregate of formations; within the mind-object bases, it is the unwholesome mind-object bases; and within the faculties, it is the faculty of pleasure and the faculty of joy. This is the examination of the faculties.

Sodhanoti ettako. Eseva ārambho niddisitabbo suttattho.

Regarding Purification (Sodhana): This much. This very beginning, the meaning of the discourse, should be pointed out.

Adhiṭṭhānoti ime dhammā atthi ekattatāya paññattā atthi vemattatāya. Ye saññā bāhiro kāme, te vemattatāya paññattā. Pañcasu kāmaguṇesu sattāti pariyuṭṭhānavipallāsā vemattatāya paññattā oghaṃ tareyyuṃ. Vipulaṃ mahantanti avijjā ekattatāya paññattā.

Regarding Foundation (Adhiṭṭhāna): These phenomena are designated by way of unity and also by way of diversity. Those perceptions that are external sensual pleasures are designated by way of diversity. In the phrase 'attached to the five strands of sensual pleasure,' obsessions and distortions are designated by way of diversity. In the phrase 'they would cross the vast and great flood,' ignorance is designated by way of unity.

Parikkhāroti tassa ko hetu ko paccayo? Ārammaṇapaccayatāya paccayo. Ayoniso ca manasikāro sannissayassa paccayatāya paccayo. Avijjā samanantarapaccayatāya paccayo. Rāgānusayo hetupaccayatāya paccayo. Ayaṃ hetu, ayaṃ paccayo.

Regarding Analysis (Parikkhāra): Of that, what is the cause, what is the condition? It is a condition by way of object-condition. Unwise attention is a condition by way of strong dependence-condition. Ignorance is a condition by way of contiguity-condition. The underlying tendency to lust is a condition by way of root-condition. This is the cause, this is the condition.

Samāropano paccayoti ye kāmesu sattā sugatā surūpāti ayaṃ kāmadhātuyā chando rāgo te apuññamayā saṅkhārā. Te kiṃ paccayā? Avijjā paccayā. Te kissa paccayā? Viññāṇassa paccayā. Iti avijjāpaccayā saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ evametassa kevalassa mahato dukkhakkhandhassa samudayo hoti ekaṃ suttaṃ gataṃ. Pañcanīvaraṇikaṃ suttaṃ kātabbaṃ.

Regarding Superimposition (Samāropana) as a condition: Those attached to sensual pleasures, who are fortunate and of good form—this is desire and lust for the sense-sphere; these are demeritorious formations. What is their condition? They are conditioned by ignorance. For what are they a condition? They are a condition for consciousness. Thus, with ignorance as a condition, formations come to be. With formations as a condition, consciousness comes to be, and so on, up to aging and death. In this way, there is the origin of this whole great mass of suffering. One discourse is completed. The discourse on the five hindrances should be undertaken.

81. Tattha katamo desanāhāro nāma? Yā ca abhijjhā yo ca byāpādo yañca uddhaccaṃ, ayaṃ taṇhā. Yañca thinamiddhaṃ, yañca kukkuccaṃ yā ca vicikicchā, ayaṃ diṭṭhi. Yā pana kāyassa akammaniyatā kiñcāpi taṃ middhaṃ no tu sabhāvakilesatāya kileso, iti yā ca cittasallīyanā yā ca kāyākammaniyatā, ayaṃ pakkhopakileso na tu sabhāvakileso. Tattha attasaññānupacittaṃ kilamatho kukkuccānupacittaṃ thinaṃ yā cittassa līyanā, iti ime pañca nīvaraṇā cattāri nīvaraṇāni sabhāvakilesā thinamiddhaṃ nīvaraṇapakkhopakileso. Yathā cattāro āsavā sabhāvaāsavatāya āsavā no tu cittasāsavatāya āsavā. Sabhāvatāya āsavā. Pakkhe āsavatāya āsavā. Atha panāha suttantaṃ yena te sampayuttā vā vippayuttā vā āsavā, teyeva ete vattabbā sāsavā vā anāsavā vā.

81. Herein, what is called the Hāra of Teaching (Desanāhāra)? Covetousness, ill will, and restlessness—this is craving. Sloth and torpor, worry, and doubt—this is wrong view. As for the body’s unwieldiness, although that is torpor, it is not a defilement by way of its own nature. Thus, the mind's sluggishness and the body's unwieldiness—this is a partisan defilement, not a defilement in its own nature. Therein, weariness accumulated with the perception of self, sloth accumulated with worry, and the mind's sluggishness—thus, of these five hindrances, four hindrances are defilements by nature, while sloth and torpor is a partisan defilement of the hindrances. Just as the four taints are taints by way of their own nature, but not taints by way of the mind's being tainted. They are taints by nature; they are taints by way of being partisan. But the Suttanta says: those things with which the taints are associated or dissociated, they themselves should be called 'tainted' or 'untainted'.

Tattha [Pg.273] katamo vicayo. Abhijjhā kāmataṇhā rūpataṇhā bhavataṇhā. Yaṃ vā pana kiñci ajjhosānagataṃ sāsavā abhijjhitassa mettānupassiya yo anatthaṃ carati. Tattha yo byāpādaṃ uppādeti, acari carissatīti. Evaṃ nava āghātavatthūni kattabbāni, tassevaṃ byāpādānupassissa kileso yo paridāho kāyakilamatho akammaniyatā middhaṃ. Cittānupassissa paṭighātena khiyanā, idaṃ thinamiddhaṃ. Tattha adhikaraṇaavūpasamo, idaṃ uddhaccaṃ. Yaṃ kiṃ kasathamīti idaṃ kukkuccaṃ. Yaṃ yathā idaṃ santīraṇaṃ, ayaṃ vicikicchā. Tattha avijjā ca taṇhā ca atthi, idaṃ pariyuṭṭhānaṃ. Āvaraṇaṃ nīvaraṇaṃ chadanaṃ upakkileso ca atthi, idaṃ kāmacchando kāmarāgapariyuṭṭhānassa padaṭṭhānaṃ. Byāpādo byāpādapariyuṭṭhānassa padaṭṭhānaṃ. Thinamiddhaṃ thinamiddhapariyuṭṭhānassa padaṭṭhānaṃ. Uddhaccakukkuccaṃ avijjāpariyuṭṭhānassa padaṭṭhānaṃ. Vicikicchā vicikicchāpariyuṭṭhānassa padaṭṭhānaṃ. Kāmarāgapariyuṭṭhānaṃ anusayasaṃyojanassa padaṭṭhānaṃ. Byāpādapariyuṭṭhānaṃ paṭighasaṃyojanassa padaṭṭhānaṃ. Thinamiddhapariyuṭṭhānaṃ mānasaṃyojanassa padaṭṭhānaṃ. Avijjāpariyuṭṭhānañca vicikicchāpariyuṭṭhānañca diṭṭhisaṃyojanassa padaṭṭhānaṃ.

Herein, what is the Hāra of Investigation (Vicayahāra)? Covetousness, sensual craving, craving for form, craving for existence. Or whatever else is a state of being overcome, that is tainted. For one who covets, while repeatedly contemplating loving-kindness, who acts for another's harm. Therein, one who arouses ill will, thinking, 'He has harmed me... he will harm me.' Thus, the nine grounds for resentment are to be made. For one who thus contemplates ill will, the defilement—which is a burning, bodily fatigue, and unwieldiness—is torpor. For one who repeatedly contemplates the mind, there is weariness through aversion; this is sloth and torpor. Therein, the non-settling of disputes; this is restlessness. Whatever remorse there is; this is worry. In whatever way there is this investigation; this is doubt. Therein, there are ignorance and craving; this is obsession. There is obstruction, hindrance, covering, and defilement; this is sensual desire, the proximate cause of the obsession of sensual lust. Ill will is the proximate cause of the obsession of ill will. Sloth and torpor is the proximate cause of the obsession of sloth and torpor. Restlessness and worry is the proximate cause of the obsession of ignorance. Doubt is the proximate cause of the obsession of doubt. The obsession of sensual lust is the proximate cause of the fetter of underlying tendency. The obsession of ill will is the proximate cause of the fetter of aversion. The obsession of sloth and torpor is the proximate cause of the fetter of conceit. The obsession of ignorance and the obsession of doubt are the proximate cause of the fetter of views.

Tattha katamo lakkhaṇo hāro? Kāmarāgapariyuṭṭhāne vutte sabbāni pariyuṭṭhānāni vuttāni hontīti. Saṃyojanesu vuttesu sabbasaṃyojanāni vuttāni honti. Ayaṃ lakkhaṇo hāro.

Herein, what is the Hāra of Characteristic (Lakkhaṇahāra)? When the obsession of sensual lust is spoken of, all obsessions are said to have been spoken of. When the fetters are spoken of, all fetters are said to have been spoken of. This is the Hāra of Characteristic.

82. Tattha katamo catubyūho hāro? Ye ime pañca nīvaraṇā jhānapaṭipakkho so dukkhasamudayo. Yaṃ phalaṃ, idaṃ dukkhaṃ. Tattha kāmacchandassa nekkhammavitakko paṭipakkho; byāpādassa abyāpādavitakko paṭipakkho; tiṇṇaṃ nīvaraṇānaṃ avihiṃsāvitakko paṭipakkho. Iti ime tayo vitakkā. Nekkhammavitakko samādhikkhandhaṃ bhajati. Abyāpādavitakko sīlakkhandhaṃ bhajati. Avihiṃsāvitakko paññākkhandhaṃ bhajati. Ime tayo khandhā. Ariyo aṭṭhaṅgiko maggo nīvaraṇappahānāya saṃvattati. Yaṃ nīvaraṇappahānaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ catubyūho hāro.

82. Among these, which is the mode of fourfold array? These five hindrances are the opponent of jhāna; they are the origin of suffering. Whatever fruit there is, this is suffering. Therein, the thought of renunciation is the opponent of sensual desire; the thought of non-ill will is the opponent of ill will; the thought of non-harming is the opponent of the three hindrances. Thus, these are the three thoughts. The thought of renunciation resorts to the aggregate of concentration. The thought of non-ill will resorts to the aggregate of virtue. The thought of non-harming resorts to the aggregate of wisdom. These are the three aggregates. The Noble Eightfold Path leads to the abandonment of the hindrances. Whatever is the abandonment of the hindrances, this is cessation. These are the Four Truths. This is the mode of fourfold array.

Tattha katamo āvaṭṭo hāro? Pañca nīvaraṇāni dasa bhavanti. Yadapi ajjhattaṃ sārajjati, tadapi nīvaraṇaṃ. Yadapi bahiddhā sārajjati, tadapi nīvaraṇaṃ, evaṃ [Pg.274] yāva vicikicchā ime dasa nīvaraṇā. Ajjhattabahiddhā kilesā imāni dve saṃyojanāni ajjhattasaṃyojanañca bahiddhāsaṃyojanañca. Tattha ahanti ajjhattaṃ, mamanti bahiddhā. Sakkāyadiṭṭhi ajjhattaṃ, ekasaṭṭhi diṭṭhigatāni bahiddhā. Yo ajjhattaṃ chandarāgo rūpesu avītarāgo bhavati avītacchando. Evaṃ yāva viññāṇe, ayaṃ ajjhattā taṇhā. Yaṃ chasu bāhiresu āyatanesu tīsu ca bhavesu ajjhosānaṃ, ayaṃ bahiddhā taṇhā. Imāni dve saccāni saṃyojanāni saṃyojanīyā ca dhammā. Tattha saṃyojanesu dhammesu yā nibbidānupassanā ca, ayaṃ maggo. Yaṃ saṃyojanappahānaṃ, ayaṃ nirodho. Ayaṃ āvaṭṭo hāro.

Among these, which is the mode of revolving? The five hindrances become ten. Insofar as one is attached internally, that too is a hindrance. Insofar as one is attached externally, that too is a hindrance. Thus, up to doubt, these are the ten hindrances. The internal and external are defilements; these two are the fetters: the internal fetter and the external fetter. Therein, 'I' is internal; 'mine' is external. Personality view is internal; the sixty-one wrong views are external. Whatever internal desire and lust there is for forms, one is not free from lust, not free from desire. Similarly, up to consciousness, this is internal craving. Whatever engulfment there is in the six external sense bases and in the three existences, this is external craving. These are the two truths: the fetters and the phenomena that can be fettered. Therein, in regard to the phenomena that are fetters, whatever contemplation of disenchantment there is, this is the path. Whatever abandonment of the fetters there is, this is cessation. This is the mode of revolving.

Tattha katamo vibhattihāro? Saṃyojananti na etaṃ ekaṃsena. Mānasaṃyojanaṃ diṭṭhibhāgiyanti na taṃ ekaṃsena adiṭṭhamānaṃ nissāyamānaṃ na pajahati. Yo pañca uddhambhāgiyo māno kiñcāpi so diṭṭhipakkhe siyā. Na tu orambhāgiyaṃ saṃyojanaṃ tassa pahānāya saṃvattatīti. Yo ca ahaṃkāro na paviddhoyaṃ panassa evaṃ hoti. Kadāsu nāmāhaṃ taṃ santaṃ āyatanaṃ sacchikatvā upasampajja viharissāmi, yaṃ ariyā santaṃ āyatanaṃ upasampajja viharissantīti, ayaṃ abhijjhā na ca taṃ nīvaraṇaṃ. Atthi pana arahato kāyakilesamiddhañca okkamati na ca taṃ nīvaraṇaṃ tassa thinamiddhaṃ nīvaraṇanti. Na ekaṃsena. Ayaṃ vibhattihāro.

Among these, which is the mode of analysis? The term 'fetter' is not absolute. The fetter of conceit partakes of view; in this sense, it is not absolute that it abandons conceit. Although the conceit that is among the five higher fetters may be on the side of view, a lower fetter does not lead to its abandonment. And for one whose 'I-making' is not dispelled, this thought occurs: 'When shall I, having realized and attained that peaceful sphere, dwell therein, the peaceful sphere in which the noble ones, having attained it, dwell?' This is covetousness, but it is not a hindrance. Furthermore, for an Arahant, bodily defilement and drowsiness may occur, but that is not a hindrance. The statement 'sloth and torpor is a hindrance' is not absolute. This is the mode of analysis.

Parivattanoti pañca nīvaraṇā pañcaṅgikena jhānena pahānaṃ gacchanti. Ayaṃ tesaṃ paṭipakkho nīvaraṇo asukassa pahīnāti na aññānuminitabbaṃ, paramatthamajjhattaṃ, ayaṃ parivattanā.

The mode of alteration is as follows: The five hindrances reach abandonment through the five-factored jhāna. This jhāna is their opponent. It should not be inferred that a hindrance is abandoned by some other means. The ultimate meaning is internal. This is the mode of alteration.

Tattha katamo vevacano? Kāmacchando chandarāgo pemaṃ nikantīti vevacanaṃ. Nīvaraṇaṃ chadanaṃ upakkileso pariyuṭṭhānanti vevacanaṃ.

Among these, which is the mode of synonyms? Sensual desire, desire-lust, affection, and craving—these are synonyms. Hindrance, covering, defilement, and obsession—these are synonyms.

Paññattīti avijjāpaccayā kiccapaññattiyā paññatti, byāpādo vikkhepapaññattiyā paññatti, thinamiddhaṃ asamugghātapaññattiyā paññatti. Evaṃ sabbepi ete pañca nīvaraṇā imamhi sutte vikkhepapaññattiyā paññatti.

Designation is as follows: Ignorance is a designation by way of designation from a condition. Ill will is a designation by way of designation of distraction. Sloth and torpor are a designation by way of designation of non-eradication. Thus, in this discourse, all these five hindrances are designated by way of designation of distraction.

Tattha katamo otaraṇo? Ime pañca nīvaraṇā avijjā ca taṇhā ca tattha avijjāmūlā nīvaraṇā. Yā taṇhā ime saṅkhārā, te avijjāpaccayā ime [Pg.275] dve dhammā pañcasu khandhesu saṅkhārakkhandhapariyāpannā, āyatanesu dhammāyatanaṃ, dhātūsu dhammadhātu, indriyesu imesaṃ dhammānaṃ padaṭṭhānaṃ sukhindriyassa ca somanassindriyassa ca itthindriyassa ca purisindriyassa ca.

Therein, what is the mode of inclusion? There are these five hindrances, and ignorance, and craving. Therein, the hindrances are rooted in ignorance. There is that craving and these formations; they are conditioned by ignorance. These two phenomena, among the five aggregates, are included in the formations aggregate. Among the bases, they are the mind-object base. Among the elements, they are the mind-object element. Among the faculties, they are the proximate cause for the faculty of pleasure, the faculty of joy, the female faculty, and the male faculty.

Tattha katamo sodhano hāro? Idaṃ suttaṃ yathā ārabbha nikkhittaṃ so attho bhāsito imehi pañcahi padehi.

Therein, what is the mode of purification? For whatever reason this discourse was undertaken and set forth, that meaning is explained by these five terms.

Tattha kāmacchando ca byāpādo ca vicikicchā ca na ekattatāya paññattā, kāmāti na ekattatāya paññattā, atha khalu vemattatāya paññattā. Ayaṃ adhiṭṭhāno hāro.

Therein, sensual desire, ill-will, and doubt are not designated in terms of singularity. 'Sensual pleasures' are not designated in terms of singularity; but indeed, they are designated in terms of diversity. This is the mode of determination.

Tattha katamo parikkhāro? Kāmacchandassa ayoniso manasikāro subhārammaṇapaccayo; subhanimittañca hetu. Byāpādassa ayoniso manasikāro āghātavatthūni ca paccayo; paṭighānusayo hetu. Thinamiddhassa paṭisaṃhāro paccayo; pavattiyā kilamathā calanā tañca hetu. Uddhaccakukkuccassa rajanīyaṃ ārammaṇiyaṃ assādiyākindriyaṃ tāva aparipuṇṇañca ñāṇaṃ paccayo; kāmasaññā ca diṭṭhianusayo ca hetu. Vicikicchāya nava mānavidhā ārammaṇaṃ mānānusayo, sova paccayo; vicikicchānusayo hetu. Ete pañca dhammā sahetu sappaccayā uppajjanti.

Therein, what is the mode of requisites? For sensual desire, unwise attention to a beautiful object is the support condition; and the sign of the beautiful is the root cause. For ill-will, unwise attention and grounds for resentment are the support condition; the underlying tendency to aversion is the root cause. For sloth and torpor, withdrawal is the support condition; fatigue and agitation in activity are the root cause. For restlessness and remorse, an alluring, delightful, and enjoyable object, a faculty, and furthermore, incomplete knowledge is the support condition; the perception of sensual pleasures and the underlying tendency to views are the root cause. For doubt, the object is the nine kinds of conceit, and the underlying tendency to conceit itself is the support condition; the underlying tendency to doubt is the root cause. These five phenomena arise with their root causes and support conditions.

Tattha katamo samāropano hāro? Ime pañca nīvaraṇā cattāropi ete āsavā gaṇḍāpi ete sallāpi ete upādānāni ete. Tesu eva bāhiresu dhammesu saṃkilesabhāgiyaṃ suttanti paññattiṃ gacchati. Ayaṃ samāropano hāro.

Therein, what is the mode of attribution? These five hindrances are also the four taints, they are also the boils, they are also the darts, they are also the clingings. In regard to those very external phenomena, it comes to be designated as the 'discourse pertaining to defilement'. This is the mode of attribution.

Niddiṭṭhaṃ saṃkilesikabhāgiyaṃ suttaṃ.

The discourse pertaining to the factors of defilement has been set forth.

83. Manopubbaṅgamā dhammāti gāthā.

83. The verse: 'Mind is the forerunner of phenomena...'

Tattha katamo desanā hāro? Imamhi sutte ko attho khandhavavatthānena viññāṇakkhandhaṃ deseti, dhātuvavatthānena manoviññāṇadhātuṃ, āyatanavavatthānena manāyatanaṃ, indriyavavatthānena manindriyaṃ. Tassa kiṃ pubbaṅgamā dhammā? Saṃkhittena cha dhammā pubbaṅgamā dhammā kusalamūlāni ca akusalamūlāni ca animittaṃ imamhi sutte kusalamūlaṃ desitaṃ. Tattha katamā manopubbaṅgamā dhammā? Mano tesaṃ pubbaṅgamaṃ, yathāpi balassa rājā pubbaṅgamo, evameva [Pg.276] dhammānaṃ manopubbaṅgamā. Tattha tividhānaṃ pubbaṅgamānaṃ nekkhammacchandena abyāpādacchandena avihiṃsāchandena. Alobhassa nekkhammacchandena pubbaṅgamā. Adosassa abyāpādacchandena pubbaṅgamā. Amohassa avihiṃsāchandena pubbaṅgamā. Tattha manoseṭṭhāti manasā ime dhammā ussaṭā manena vā nimmitā. Manova imesaṃ dhammānaṃ seṭṭhoti manova imesaṃ dhammānaṃ seṭṭhajeṭṭhoti manova imesaṃ dhammānaṃ ādhipaccaṃ karotīti manoseṭṭhā. Manojavāti yattha mano gacchati. Tattha ime dhammā gacchantīti manojavā. Yathā vāto sīghaṃ gacchati añño vā koci sīghaṃ gāmako vuccate vātajavoti pakkhigāmikoti, evameva ime dhammā manena sampajāyamānā gacchanti, tattha ime dhammā gacchantīti manojavāti. Te tividhā chandasamudānitā anāvilatā ca saṅkappo. Sattavidhā ca kāyikaṃ sucaritaṃ vācasikaṃ sucaritaṃ, te dasa kusalakammapathā. Tattha manasā ce pasannenāti manokammaṃ. Bhāsati vāti vacīkammaṃ. Karoti vāti kāyakammaṃ. Imehi imasmiṃ sutte dasa kusalakammapathā paramāpi santā sīlavatā paramā. So bhavati vivattiyaṃ na lokaniyyānāya vāsanābhāgiyaṃ suttaṃ bhavati. Ayaṃ desanā.

Therein, what is the mode of exposition? In this discourse, what is the meaning? By the analysis of the aggregates, it teaches the consciousness aggregate; by the analysis of the elements, the mind-consciousness element; by the analysis of the sense bases, the mind base; by the analysis of the faculties, the mind faculty. What are its forerunning phenomena? In brief, six phenomena are forerunning phenomena: the wholesome roots and the unwholesome roots. In this discourse, the wholesome root is taught. Therein, what are the phenomena of which mind is the forerunner? Mind is their forerunner. Just as a king is the forerunner of an army, even so is mind the forerunner of these phenomena. Therein, of the threefold forerunners: with the desire for renunciation, the desire for non-ill will, and the desire for non-harming. For non-greed, the desire for renunciation is the forerunner. For non-hatred, the desire for non-ill will is the forerunner. For non-delusion, the desire for non-harming is the forerunner. Therein, 'mind is chief' means these phenomena are instigated by mind or created by mind. Or, mind is the chief of these phenomena. Or, mind is the chief and foremost of these phenomena. Or, mind exercises supremacy over these phenomena; therefore, 'mind is chief'. 'Mind-swift' means wherever the mind goes, there these phenomena go; therefore, 'mind-swift'. Just as the wind goes swiftly, or some other swift-goer is called 'wind-swift' or 'bird-swift', even so these phenomena, arising together with the mind, go. Therein, these phenomena go; therefore, they are called 'mind-swift'. They are threefold: that which is brought about by desire, uncloudedness, and intention. And they are sevenfold: bodily good conduct and verbal good conduct. These are the ten wholesome courses of action. Therein, 'if with a serene mind' refers to mental action. 'Speaks' refers to verbal action. 'Acts' refers to bodily action. Through these, in this discourse, the ten wholesome courses of action are supreme, yet being virtuous is supreme. He is for failure; it does not become a discourse partaking of the habit-energy for leading out of the world. This is the mode of exposition.

Tattha katamo vicayo hāro? Manopubbaṅgamā dhammāti kusalamūlāni ca aṭṭhaṅgasammattāni. Idaṃ suttaṃ.

Therein, what is the mode of investigation? 'Mind is the forerunner of phenomena' refers to the wholesome roots and the eight factors of rightness. This is the discourse.

Yuttīti dasannaṃ kusalakammapathānaṃ yo vipāko, so sukhavedanīyo abyāpādassaṅgamāno. Chāyāva anapāyinīti anugacchati atthi esā yutti.

This is the mode of connection: Whatever is the result of the ten wholesome courses of action, that is to be felt as pleasant, accompanied by non-ill will. 'Like a shadow that never departs' means it follows. This is the connection.

Padaṭṭhānanti aṭṭhārasannaṃ manopavicārānaṃ padaṭṭhānaṃ. Manopubbaṅgamā dhammāti sabbakusalapakkhassa ime dhammā padaṭṭhānaṃ. Manasā ce pasannenāti yo cetaso pasādo, idaṃ saddhindriyassa padaṭṭhānaṃ. Bhāsati vāti sammāvācāya. Karoti vāti sammākammantassa ca sammāvāyāmassa ca padaṭṭhānaṃ.

This is the mode of proximate cause: It is the proximate cause for the eighteen mental investigations. 'Mind is the forerunner of phenomena' means these phenomena are the proximate cause for the entire wholesome side. 'If with a serene mind' means that serenity of mind is the proximate cause for the faculty of faith. 'Speaks' is the proximate cause for Right Speech. 'Acts' is the proximate cause for Right Action and Right Effort.

Lakkhaṇoti iti pubbaṅgamā dhammāti vedanāpubbaṅgamāpi ete, saññāpubbaṅgamāpi ete, saṅkhārapubbaṅgamāpi ete. Ye keci dhammā sahajātā sabbe pubbaṅgamā etesaṃ dhammānaṃ. Tato naṃ sukhamanvetīti somanassamapi naṃ anveti yaṃ susukhacchāyā tadāpi naṃ sukhaṃ tadapi anveti.

This is the mode of characteristics: Thus, regarding 'forerunning phenomena'—these also have feeling as a forerunner, these also have perception as a forerunner, these also have formations as a forerunner. Whatever phenomena are co-nascent, all are forerunners of these phenomena. 'Then happiness follows him' means gladness also follows him. Whatever is a very pleasant shadow, that happiness also follows him.

84. Tattha [Pg.277] katamo catubyūho hāro? Manopubbaṅgamāti na idaṃ ekādivacanaṃ. Kiṃ kāraṇā? Sabbe yeva ime chaviññāṇakāyā, imamhi bhagavato ko adhippāyo? Ye sukhena atthikā, te manaṃ pasādentīti ayaṃ imamhi sutte bhagavato adhippāyo. Attho pubbeyeva niddiṭṭho.

84. Therein, what is the mode of fourfold arrangement? 'Mind is the forerunner'—this is not a singular expression. What is the reason? All these are indeed the six bodies of consciousness. In this, what is the Blessed One's intention? 'Those who desire happiness should make the mind serene'—this is the Blessed One's intention in this discourse. The meaning has already been set forth.

Yāni hi kusalamūlāni, tāni aṭṭhānisaṃsamattā hetu, ayaṃ aṭṭhaṅgiko maggo. Dasa ṭhānāni desanāhetūni desanāpaccayā niddesanā ca. Tattha yaṃ maññe dukkhena saha nāmarūpaṃ viññāṇasaccanti aṅgena kusalamūlaṃ pahīyati, ayaṃ appahīnabhūmiyaṃ samudayo. Yaṃ tesaṃ pahānā, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ āvaṭṭo hāro.

Indeed, whatever wholesome roots exist, they, being merely of eight benefits, are the generating cause; this is the path endowed with eight factors. The ten wholesome courses of action are the generating causes that are the teaching, and also the exposition of the condition that is the teaching. Therein, by the factor of 'I conceive name-and-form along with suffering as the truth of consciousness,' a wholesome root is abandoned; this is the truth of origin in the plane that is not to be abandoned. Whatever is the abandoning of these causes, this is the truth of cessation. These four are the truths. This is the mode of turning.

Vibhattīti –

This is the mode of analysis:

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce pasannena, bhāsati vā karoti vā;

Tato naṃ sukhamanveti, chāyāva anapāyinīti.

Mind precedes all mental states, mind is their chief, they are mind-made. If with a pure mind one speaks or acts, happiness follows him like a shadow that never departs.

Taṃ na ekaṃsena samaṇassa vā brāhmaṇassa vā pana hoti. Tassa vā micchādiṭṭhikassa sakasatthe cittaṃ pasādeti, tena ca pasannena cittena bhāsati byākaroti na taṃ sukhamanveti na chāyāva anugāminī, dukkhameva taṃ anveti. Yathā vahantaṃ cakkaṃ padamanveti, idaṃ taṃ vibhajjabyākaraṇīyaṃ. Manasā ce pasannena kāyakammaṃ vacīkammaṃ sukhavedanīyanti samaggate sukhavedanīyaṃ micchaggate dukkhavedanīyaṃ, ayaṃ vibhatti.

This is not exclusively for a recluse or a brahmin. Or, for one with wrong view, if he makes his mind serene towards his own doctrine, and with that serene mind he speaks or explains, happiness does not follow him, just as a shadow does not follow; only suffering follows him, just as the wheel follows the footstep of the ox pulling the load. This is that which is to be answered by analysis. If with a serene mind there is bodily action or verbal action, it is to be felt as pleasant. Thus, in the case of well-performed kamma, it is to be felt as pleasant; in the case of wrongly undertaken kamma, it is to be felt as painful. This is the mode of analysis.

Tattha katamo parivattano hāro? Manopubbaṅgamā dhammāti yaṃ manasā paduṭṭhena bhāsati vā karoti vā dukkhamassānugāminī, etāniyeva dve suttāni bhāsitāni esa eva ca paṭipakkho. Vevacananti yadidaṃ manocittaṃ viññāṇaṃ manindriyaṃ manoviññāṇadhātu.

Therein, which is the mode of reversal? As for 'Mind precedes mental states': whatever one speaks or acts with a corrupted mind, suffering follows him. Just these two suttas have been spoken, and this is the very opposite. As for synonyms: namely, mind (mano), thought (citta), consciousness (viññāṇa), the mind-faculty (manindriya), and the mind-consciousness-element (manoviññāṇadhātu).

Paññattīti manopubbaṅgamā dhammāti ayaṃ mano kiñci paññattiyā paññattaṃ. Dhammāti kusalakammapathapaññattiyā paññattaṃ. Manoseṭṭhāti visiṭṭhapaññattiyā paññattaṃ. Manojavāti sahapaññattiyā paññattaṃ. Cittanti nekkhammapaññattiyā paññattaṃ. Manasā ce pasannenāti saddhindriyapaññattiyā paññattaṃ. Manasā ce pasannenāti anāvilasaṅkappadutiyajjhānapaññattiyā paññattaṃ. Manasā ce pasannenāti [Pg.278] assaddhānaṃ paṭipakkhapaññattiyā paññattaṃ. Bhāsati vāti sammāvācāpaññattiyā paññattaṃ. Karoti vāti sammākammantapaññattiyā paññattaṃ. Tato naṃ sukhamanvetīti jhānasamādhānaṃ. Indriyesu manindriyaṃ. Paṭiccasamuppāde viññāṇaṃ. Manopubbaṅgamā dhammāti mettā ca mudutā ca jhānesu dutiyaṃ jhānaṃ tatiyañca. Khandhesu saṅkhārakkhandhapariyāpanno. Dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Yaṃ kusalaṃ indriyesu sukhindriyañca somanassindriyañca padaṭṭhānaṃ. Imesaṃ dhammānaṃ paṭiccasamuppannānaṃ phassapaccayā sukhavedanīyo phasso sukhavedanā manopavicāresu somanassavicāro chattiṃsesu paṭhamapadesu cha somanassanekkhammassitā. Iti ayaṃ otaraṇo hāro.

As for the mode of designation (`paññatti hāra`): Regarding 'Mind precedes mental states,' this mind is designated by some designation. Regarding 'states,' it is designated by the designation of wholesome courses of action. Regarding 'mind is their chief,' it is designated by the designation of distinction. Regarding 'mind-swift,' it is designated by the designation of concomitance. Regarding 'thought,' it is designated by the designation of renunciation. Regarding 'If with a serene mind,' it is designated by the designation of the faith faculty. Regarding 'If with a serene mind,' it is designated by the designation of the second jhāna which has untroubled thought. Regarding 'If with a serene mind,' it is designated by the designation of the opposite of the faithless. Regarding 'or speaks,' it is designated by the designation of right speech. Regarding 'or acts,' it is designated by the designation of right action. Regarding 'Thence happiness follows him,' it is the designation of the establishment of jhāna. Among the faculties, it is the mind-faculty. In dependent origination, it is consciousness. Regarding 'Mind precedes mental states,' it is loving-kindness and gentleness, and among the jhānas, the second jhāna and the third. Among the aggregates, it is included in the aggregate of formations. Among the elements, the dhamma-element; among the sense bases, the dhamma-base. Whatever is wholesome, among the faculties, the pleasure faculty and the joy faculty are the proximate cause. For these dependently arisen states, because of contact as condition, there is pleasant feeling; contact is pleasant feeling. Mind, among minds accompanied by investigation, is investigation accompanied by joy. Among the thirty-six initial items, six items are based on renunciation accompanied by joy. Thus, this is the mode of descent (`otaraṇa hāra`).

Tattha katamo sodhano hāro? Yaṃ atthaṃ ārabbha idaṃ suttaṃ bhāsitaṃ. So attho niyutto etamatthaṃ ārabbha suttaṃ. Ayaṃ sodhano hāro.

Therein, which is the mode of purification (`sodhana hāra`)? With reference to which meaning was this sutta spoken? That meaning is applied. The sutta was spoken with reference to this meaning. This is the mode of purification (`sodhana hāra`).

85. Tattha katamo adhiṭṭhāno hāro? Manopubbaṅgamā dhammāti vevacanapaññatti, na ekattapaññatti. Dhammāti ekato na vevacanapaññatti. Manasā ce pasannenāti so pasādo dvidho ajjhattañca abyāpādāvikkhambhanabahiddhā ca okappanato. So ajjhattapasādo dvidho. Samugghātapasādo ca vikkhambhanapasādo ca byāpādapariyuṭṭhānaṃ. Vighāto na mūlapasādo jātamūlampi vā. Pasādo sabyāpādaṃ vighātena. Tato naṃ sukhamanvetīti sukhaṃ kāyikañca cetasikañca appiyavippayogopi piyasampayogopi nekkhammasukhampi puthujjanasukhampi pītisambojjhaṅgampi cetasikaṃ sukhaṃ. Yampi passaddhakāyo sukhaṃ vedeti, tampi kāyikaṃ sukhaṃ bojjhaṅgā ca cetasikaṃ sukhaṃ. Yampi passaddhakāyo sukhaṃ vedesi, tampi tañca sukhapadaṭṭhānaṃ paññattiyā yathāvuttaṃ taṃ aparāmaṭṭhaṃ kusalānaṃ dhammānaṃ. Anvetīti appanā sandissati na cāyaṃ vā pattabhūto anveti. Tadidaṃ suttaṃ dvīhi ākārehi adhiṭṭhātabbaṃ. Hetunā ca yo pasannamānaso vipākena ca yo dukkhavedanīyo.

85. Therein, which is the mode of determination (`adhiṭṭhāna hāra`)? As for 'Mind precedes mental states,' it is a designation by synonym, not a designation of a single meaning. As for 'states,' it is a designation of a single group, not a designation by synonym. As for 'If with a serene mind,' that serenity is twofold: internal, and external through suppression of ill will, by way of intention. That internal serenity is twofold regarding the obsession of ill will: serenity by eradication and serenity by suppression. Destruction is not the root-serenity, nor has it an arisen root. Serenity is attained by destroying that which is accompanied by ill will. As for 'Thence happiness follows him,' there is happiness that is both bodily and mental: separation from the unloved and union with the loved, the happiness of renunciation and the happiness of a worldling; the enlightenment factor of rapture is mental happiness. Whatever happiness one with a tranquil body feels, that too is bodily happiness, and the enlightenment factors are mental happiness. Whatever happiness one with a tranquil body feels, that and that tranquil body are the proximate cause of happiness. As stated in the mode of designation, that state of being unattached belongs to wholesome states. As for 'follows,' absorption appears, but it does not follow as having been attained. This sutta is to be determined in two aspects: by way of cause, one whose mind is serene; and by way of result, that which is to be felt as suffering.

Parikkhāroti bhagavā pañcasatena bhikkhusaṅghena nagaraṃ pavisati rājagahaṃ. Tattha manusso puggalo bhagavantaṃ parivisati, tassa pasādo uppanno kusalamūlapubbayogāvacaropi. So aññesañca akkhāti, idaṃ vācaṃ bhāsati [Pg.279] lābhā tesaṃ, yesaṃ nivesanaṃ bhagavā pavisati, amhākampi yadi bhaveyya mayampi bhagavato saṃpasādaṃ lacchamhāti. Yena bhagavā tenañjaliṃ paṇāmetvā ‘‘namo bhagavato namo bhagavato’’ti abyāpādamāno ekamante aṭṭhāsi. Tadanantare bhagavā imaṃ suttaṃ abhāsittha ‘‘manopubbaṅgamā dhammā’’ti. Sabbaṃ suttaṃ tathā yaṃ paresaṃ bhāsati idaṃ vācākammaṃ. Yaṃ añjaliṃ paṇāmeti, idaṃ kāyakammaṃ. Yo manopasādo, idaṃ manokammaṃ. Tattha yaṃ paresaṃ pakāseti bhāsati vaṇṇaṃ. Yesaṃ bhagavā nivesanaṃ gacchatīti. Sabbaṃ tassa alobho kusalamūlaṃ. Yaṃ bhagavati mettacitto, tassa adoso kusalamūlaṃ. Yaṃ añjaliṃ paṇāmeti mānañca niggaṇhāti, tatthassa amoho kusalamūlaṃ pātubhavati. Yaṃ uḷārapaññaṃ paṭilabhati, idamassa diṭṭhivipallāsappahānaṃ. Yaṃ tathāyeva saṃvaro hoti, idamassa saññāvipallāsappahānaṃ. Yaṃ manassa pasādanaṃ, idamassa cittavipallāsappahānanti akusalavipallāsānaṃ vikkhambhanaṃ pahānaṃ paccayo. Tīṇi kusalamūlāni yo anāvilacittasaṅkappo, so tassa manasikāroti vuccati. Yaṃ kilesehi vikkhambhanaṃ iti vipallāsā ca ārammaṇā sappaccayatāya paccayo kusalamūlāni ca sandissayatāya paccayo, so ca manasikāro hetunā iminā paccayena cittaṃ uppannaṃ. Tattha yaṃ sasatthārammaṇaṃ cittaṃ pavattaṃ ayaṃ buddhānussati. Yampi bhagavato guṇe manasi karoti, ayamassa dhammānussati. Tattha satisampajaññaṃ hetu, ayañca paccayo. Vācā paññā hetu vitakkavicārā paccayo. Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.

As for the mode of analysis (`parikkhāra hāra`): The Blessed One, with a company of five hundred bhikkhus, enters the city of Rājagaha. There, a human person attends upon the Blessed One, and faith arises in him; he is one who possesses previous practice of wholesome roots. He also tells others, speaking these words: 'It is a gain for them, for those whose house the Blessed One enters. If he were to enter our house too, we too would gain faith in the Blessed One.' Having extended his joined hands in the direction where the Blessed One was, saying, 'Homage to the Blessed One! Homage to the Blessed One!', being without ill will, he stood to one side. Immediately after that, the Blessed One spoke this discourse: 'Mind precedes mental states.' Likewise, whatever discourse he speaks to others, this is verbal action. That he extends his joined hands, this is bodily action. That there is serenity of mind, this is mental action. Therein, that he proclaims and speaks the praise of the Buddha to others, saying, 'Those whose house the Blessed One goes to...'—all this for him is non-greed as a wholesome root. That his mind has loving-kindness towards the Blessed One, for him this is non-hatred as a wholesome root. That he extends his joined hands and suppresses conceit, therein for him non-delusion as a wholesome root becomes manifest. That he obtains sublime wisdom, this for him is the abandoning of the perversion of view. That there is restraint in the same way, this for him is the abandoning of the perversion of perception. That there is gladdening of the mind, this for him is the abandoning of the perversion of consciousness. Thus, the suppression and abandoning of unwholesome perversions is a condition. The three wholesome roots and the unsullied mental resolve, this is called his attention. The suppression from defilements—and thus the perversions—are a condition by way of having an object with its condition. The wholesome roots are a condition by way of being discernible. And that attention, through this generative cause and this support condition, is the arisen mind. Therein, the mind that has occurred with the Teacher as its object, this is the recollection of the Buddha. And that he gives attention to the qualities of the Blessed One, this is his recollection of the Dhamma. Therein, mindfulness and clear comprehension are a generative cause, and this is also a support condition. Speech and wisdom are a generative cause; initial and sustained thought are a support condition. Bodily formations and what is called the volitional formation of kamma are a generative cause or a non-condition. The accumulation of kamma to be felt as pleasant is a generative cause. The accumulation of bodily action is a support condition.

86. Tattha katamo samāropano hāro? Manasāyeva pasannena satoyevettha pasanno api ca cittavodānā sattā vimuccantīti tena sattā cittapubbaṅgamā cittena pasannena cetanāpi tattha cittabhūtā bhavantīti paṭighā ayaṃ cetanānaṃ pasādena kāyo cassa pasādo, so ca ārabhati pasādena pasanno saññānanti cassa aviparītā, so pañcavidho vikkhambhanā, kāyapassambhanāyevā pasādo cittasito cittaṃ pana pubbaṃyeva pasannaṃ. Ayaṃ samāropanā. Evaṃ pañcannampi pasādo. Tato naṃ sukhamanvetīti katamaṃ bhagavā niddisati? Na hi attasaccaṃ tassa kammassa vipāko anveti. Tassa upāyo anugacchati yadā sitapaccayā uppajjate [Pg.280] somanassaṃ avippaṭisāropi anveti. Ayaṃ samāropano hāro.

86. Herein, what is the Samāropana hāra? By a serene mind alone, being mindful, one has faith herein. Furthermore, because 'beings are liberated through the purification of mind,' by that, beings are preceded by mind. By a serene mind, volitions also become mind-made therein. Through the serenity of volitions free from aversion, this body of his is also serene. And he strives with serenity. Serenity is perception, and for him it is unperverted. This serenity is fivefold: suppression. The serenity that is the very calming of the body is dependent on the mind, but the mind is already serene beforehand. This is Samāropanā. Thus is the serenity of the five. As for 'Thence happiness follows him,' what does the Blessed One indicate? Surely not the truth of self. The result of that kamma follows. The means for it follows. When, conditioned by a smile, gladness arises, non-remorse also follows. This is the Samāropana hāra.

Mahānāma sakkassa suttaṃ. Tasmiṃ ce samaye assato asampajāno kālaṃ kareyya kāme bhavati. Assato abhisamāhāro yo mā bhāyi, mahānāma, yaṃ taṃ cittaṃ dīgharattaṃ saddhāparibhāvitaṃ sīlaparibhāvitaṃ sutacāgaparibhāvitanti vitthārena kātabbaṃ. Cāgena ca paññāya ca kiṃ dasseti? Yā saddhā, sā cetaso pasādo. Yā anāvilasaṅkappitā, sā saddhā. Kiṃ kāraṇā? Anāvilalakkhaṇā. Anāvilalakkhaṇā hi saddhā. Apare āhu guṇaparisuddhiniṭṭhāgamanalakkhaṇā, yañca apare vā vacanapaṭiggahalakkhaṇā saddhā. Aparo pariyāyo attānaṃ yadi evaṃ okappeti ‘‘nāhaṃ kiñci jānāmīti esā ahaṃ tattha anuññattā anaññatā’’ti. Ayaṃ saddhāti. Aparo pariyāyo ekasaṭṭhiyā diṭṭhigatānaṃ ādīnavānupassanā aniccaṃ dukkhamanattāti. Tena ca padiṭṭhaṃ bhavati yathā gambhīre udapāne udakaṃ cakkhunā passati na ca kāyena abhisambhunāti. Evamassa ariyā nijjhānakkhantiyā diṭṭhi bhavati, na ca sacchikatā. Ayaṃ vuccati saddhā. Sā ca lokikā. Aparo pariyāyo khamati puthujjanabhūtassa vīsati cāti ko sakkāyādhīnā na niveso. Na etaṃ ekanti nayasaññā yathābhūtaṃ diṭṭhiyā tu khalu mudūhi pañcahi indriyehi dassanamaggena pahīnā bhavanti. Diṭṭhekaṭṭhā ca kilesā, ayaṃ saddhā.

There is the sutta of Mahānāma the Sakyan. In that sutta, it is said: 'If at that time one, being unmindful and not clearly comprehending, were to die, one is reborn in the sense-sphere.' One who is unmindful is urged on. 'Mahānāma, do not fear! That mind of yours which for a long time has been imbued with faith, imbued with virtue, imbued with learning and generosity...'—this should be stated in full. And by generosity and by wisdom, what does it show? Whatever faith there is, that is serenity of mind. That which is an unsullied resolve, that is faith. For what reason? It has the characteristic of being unsullied. Indeed, faith has the characteristic of being unsullied. Others say it has the characteristic of arriving at the completion of the purity of virtues. And others say faith has the characteristic of accepting the word. Another exposition: If one places trust in oneself thus: 'I know nothing.' Thus, for me, this faith, because it is permitted in that context of serenity, becomes something not other than that. This is called faith. Another exposition: The contemplation of the danger in the sixty-one wrong views, seeing them as impermanent, suffering, and not-self. And by that it becomes seen, just as one sees water in a deep well with the eye but cannot reach it with the body. So too for him, through reflective acceptance of the noble truths, view arises, but it is not realized. This is called faith. And that is mundane. Another exposition: One who is a worldling approves of the twenty types of identity view. Thus, what is the non-adherence connected with identity view? This is not one thing. Thus, the perception of the method as it really is. As for wrong view, it is indeed abandoned by the five tender faculties and by the path of seeing. And there are defilements that are of the same station as view. This is faith.

Sotāpattaṅgamadukkhāyaṃ bhūmiyaṃ paripuṇṇā vuccati. Tasmiṃyeva bhūmiyaṃ sekkhasīlaṃ ariyā dhāranti vuccati. Tasmiṃyeva bhūmiyaṃ mudupaññā paññindriyanti vuccati. Tasmiṃyeva bhūmiyaṃ khandhehi anatthikatā, ayaṃ cāgo. Tasmā saddhā cāgādhiṭṭhānena niddisitabbā. Yatikena bhiyyo manena sā hissa viparītā diṭṭhikā assaddhā, sā nayanaupadhīsu pamattā samādinnā. Tattha saddhindriyaṃ yo kāmaṃ parivissanti iti santapāpapaṭinissaggā na cāgādhiṭṭhānaṃ paññindriyena paññādhiṭṭhānaṃ, sīlena upasamādhiṭṭhānaṃ. Ime cattāro dhammā sīlaṃ paribhāvayanti saddhā sīlaṃ cāgo ca paññāti. Tattha saddhāya oghaṃ tarati. Yaṃ sīlaṃ, ayaṃ appamādo. Yo cāgo, idaṃ paññāya kammaṃ. Yā paññā, idaṃ paññindriyaṃ, tattha yaṃ saddhindriyaṃ. Taṃ tīsu aveccappasādesu. Yaṃ sīlaṃ, taṃ saddhindriyesu. Yo cāgo, so catūsu [Pg.281] jhānesu. Yā paññā, sā saccesu, sati sabbatthagāminī. Tassa sekkhassa bhaddikā bhati, bhaddiko abhisamparāyo. Tassa sammuṭṭhassatikassa sīlaṃ karontassa na kāyasammuṭṭhassatitāya tāni vā indriyāni taṃ vā kusalamūlaṃ kammavipākaṃ bhavati. Tassa tikassa atthaniddeso. Tattha saddhā sīlaṃ cāgo paññā cattāro dhammā. Yā saddhā yā ca paññā, idaṃ manosucaritaṃ. Yaṃ sīlaṃ, idaṃ kāyikaṃ vācasikaṃ sucaritaṃ. Yo cāgo, idaṃ cetasikaṃ alobho sucaritaṃ. Iti citte gahite pañcakkhandhā gahitā bhavanti. Imehi dhammehi sucaritaṃ idaṃ dukkhañca ariyasaccaṃ padaṭṭhānaṃ maggassa.

The factor of stream-entry is said to be fulfilled in the sphere that is without suffering. In that very sphere, the noble ones are said to uphold the virtue of a trainee. In that very sphere, tender wisdom is called the faculty of wisdom. In that very sphere, there is disinterest in the aggregates; this is relinquishment. Therefore, faith should be designated as having relinquishment as its foundation. For a monk, through an excessive mind, there would be perverted faithlessness, which is indeed that wrong view. That wrong view, being heedless regarding the substrates of the method, is undertaken. Therein, regarding the faculty of faith, the view 'Whoever will attend to sensual pleasure...' is held; thus, this is not the foundation of relinquishment through the abandoning of manifest evil. The foundation of wisdom is through the faculty of wisdom; the foundation of tranquility is through virtue. These four qualities—faith, virtue, relinquishment, and wisdom—cultivate virtue. Therein, one crosses the flood by faith. Whatever is virtue, this is heedfulness. Whatever is relinquishment, this is the work of wisdom. Whatever is wisdom, this is the faculty of wisdom. Therein, whatever is the faculty of faith, that consists in unwavering confidence in the three jewels. Whatever is virtue, that is for those without faith. Whatever is relinquishment, that is in the four jhānas. Whatever is wisdom, that is in the truths; mindfulness is all-pervading. For that trainee, there is a good provision and a good future destination. For one with confused mindfulness who practices virtue, because of the state of having confused mindfulness regarding the body, neither those faculties nor that wholesome root become the result of kamma. This is the exposition of the meaning of the triad. Therein, faith, virtue, relinquishment, and wisdom are four qualities. Whatever is faith and whatever is wisdom, this is mental good conduct. Whatever is virtue, this is bodily and verbal good conduct. Whatever is relinquishment, this is mental non-greed, good conduct. Thus, when the mind is grasped, the five aggregates are grasped. By these qualities, good conduct is accomplished. This suffering, the noble truth, is the proximate cause of the path.

87. Tattha katamo vicayo hāro? Yā ca saddhā yañca sīlaṃ. Taṃ kissa karoti? Yā saddhā tāya bhagavantaṃ anussarati mattenapi hatthinā samāgatā, assa bho kukkurā sabbaṃ sīlena nappaṭipajjati kāyena vā vācāya vā ṭhānaṃ visārado bhavatīti avippaṭisārī paññā yassa paññattaṃ upaṭṭhapeti. Tassa akhaṇḍassa sīlaṃ yaṃ na pacchi tassaṃ mohassa akusalacittaṃ uppajjati micchādiṭṭhisahagataṃ vā, ayaṃ vicayo hāro. Dhammavādino bhaddikārāti bhavissati atthi esā yutti.

87. Herein, what is the investigative mode? Whatever faith and whatever virtue there is, what does it accomplish? Through that faith, one recollects the Blessed One, even when confronted by a maddened elephant. Through virtue, one does not engage in every action by body or speech, and one becomes confident in one's standing. Being without remorse, wisdom establishes for one what has been designated. For that one whose virtue is unbroken and does not cease, due to delusion, an unwholesome mind accompanied by wrong view arises. This is the investigative mode. Those who speak the Dhamma will be doers of good. There is this rationale.

Tattha katamo padaṭṭhāno hāro? Yamidaṃ cittaṃ dīgharattaṃ paribhāvitaṃ saddhāya sīlena cāgena paññāya samādhinā paṭhamajjhānassa padaṭṭhānaṃ. Yā saddhā assa anāvilasaṅkappo, taṃ dutiyajjhānassa padaṭṭhānaṃ. Tīṇi ca aveccappasādā yaṃ sīlaṃ, taṃ ariyakantaṃ, taṃ sīlakkhandhassa padaṭṭhānaṃ. Yā paññā, sā paññākkhandhassa padaṭṭhānaṃ. Ime ca dhammā idañca cittaṃ ekodibhūtasamādhissa padaṭṭhānaṃ. Saddhā saddhindriyassa padaṭṭhānaṃ. Cāgo samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Saddhā ca paññā ca vipassanā padaṭṭhānaṃ. Sīlañca cāgo ca samathassa padaṭṭhānaṃ. Saddhā ca paññā ca avijjā virāgāya paññāvimuttiyā padaṭṭhānaṃ. Sīlañca cāgo ca rāgavirāgāya cetovimuttiyā padaṭṭhānaṃ.

Herein, what is the mode of proximate cause? That mind which has long been developed by faith, virtue, relinquishment, wisdom, and concentration is the proximate cause for the first jhāna. The faith that is an unclouded resolve is the proximate cause for the second jhāna. The three kinds of unwavering confidence and that virtue which is dear to the noble ones—these are the proximate cause for the aggregate of virtue. Whatever is wisdom, that is the proximate cause for the aggregate of wisdom. These qualities and this mind are the proximate cause of unified concentration. Faith is the proximate cause for the faculty of faith. Relinquishment is the proximate cause for the faculty of concentration. Wisdom is the proximate cause for the faculty of wisdom. Faith and wisdom are the proximate cause for insight. Virtue and relinquishment are the proximate cause for serenity. Faith and wisdom are the proximate cause for liberation by wisdom through the fading away of ignorance. Virtue and relinquishment are the proximate cause for liberation of mind through the fading away of lust.

Tattha katamo lakkhaṇo hāro? Viññāṇe vutte saddhāsatibhāvite sabbe pañcakkhandhā vuttā bhavanti. Saddhāya bhaṇitāya sabbāni satta dhanāni bhaṇitāni honti saddhādhanaṃ…pe… sīlakkhandhe vutte samādhikkhandho ca paññākkhandho ca vuttā bhavanti. Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ pacchimake [Pg.282] kāle na tadanuparivatti bhavissatīti netaṃ ṭhānaṃ vijjati. Tattha saññāpi tadanuparivattinī bhavati. Yepi tajjātikā dhammā, tepi tadanuparivattino bhavanti. Rūpasaññā rūpasañcetanānupassanamanasikāro evaṃ channaṃ āyatanānaṃ viññāṇakāye, ayaṃ lakkhaṇo hāro.

Herein, what is the mode of characteristics? When consciousness is mentioned, and faith and mindfulness are developed, all five aggregates are said to be mentioned. When faith is mentioned, all seven treasures—the treasure of faith and so on—are mentioned. When the aggregate of virtue is mentioned, the aggregate of concentration and the aggregate of wisdom are also said to be mentioned. That the mind which has long been developed will not be conforming in the final moment—this is not a possible case. Therein, perception also becomes conforming. Whatever phenomena are of a similar nature, they also become conforming. Perception of form, volition regarding form, and attention to contemplation—thus there is conformity in the consciousness-group of the six sense bases. This is the mode of characteristics.

Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo? Ye bhaddikaṃ bhatiṃ ākaṅkheyya bhaddikañca abhisamparāyaṃ, te saddhaṃ sīlaṃ cāgaṃ paññañca manasi karissanti, ayaṃ adhippāyo. Ye caññepi sattā tathāgatassa sammukhaṃ na paṭiyujjhante, imaṃ dhammaṃ sotā avippaṭisārato kālaṃ karissantīti, ayaṃ adhippāyo.

Herein, what is the fourfold arrangement mode? What is the Blessed One's intention in this sutta? Those who desire a good provision and a good future destination should apply faith, virtue, relinquishment, and wisdom to their minds—this is the intention. And those other beings who do not contend with the Tathāgata to his face, having heard this Dhamma, will pass away without remorse—this is the intention.

88. Tattha katamo āvaṭṭo hāro? Idampi cattāro dhammā saddhā ca paññā ca assaddhiyañca avijjañca hananti. Sīlañca cāgo ca taṇhā ca dosañca hananti. Tassa dve mūlāni pahīyanti. Dukkhaṃ nivatteti appahīnabhūmiyañca dvimūlāni pañcakkhandhā. Dve ariyasaccāni samatho ca vipassanā ca. Dvinnaṃ mūlānaṃ pahānaṃ. Imāni dve saccāni nirodho ca maggo ca. Ayaṃ āvaṭṭo hāro.

88. Herein, what is the revolving mode? Here also, faith and wisdom destroy faithlessness and ignorance. Virtue and relinquishment destroy craving and aversion. For that one, two roots are abandoned. One turns away suffering. And in the unabandoned sphere, the five aggregates have two roots. Serenity and insight are two noble truths. There is the abandoning of the two roots. These two truths are cessation and the path. This is the revolving mode.

Tattha katamo vibhatti? Yaṃ taṃ cittaṃ saddhāparibhāvitaṃ…pe… sace puthujjanassa tassapi bhaddikā bhati bhavissatīti na ekaṃsena tassa kammaṃ diṭṭheyeva dhamme vipākanti paccessati, aparamhi vā pariyāye bhavissati. Yaṃ vā atītaṃ vipākāya paccupaṭṭhitaṃ, tappaccayāni cetāni, ye yathā mahākammavibhaṅge ‘‘tenāyaṃ vibhajjabyākaraṇiyo niddeso dhammacārino yā bhaddikā bhatī’’ti.

Herein, what is the Vibhatti (Analysis)? That mind which is developed with faith... if for that ordinary person there will be a good provision, one will not believe for certain that the kamma will result in this very life; or it will be in another existence. Or whatever past kamma is present for its result, these have that as their cause, as is stated in the Mahākammavibhaṅga: 'Therefore, this explanation, "the good provision for one who practices the Dhamma," is one that requires analysis.'

Tattha katamā parivattanā? Assaddhiyaṃ dussīlyaṃ yaṃ maccheraṃ duppaññaṃ ca yañca paṭipakkhena pahīnā bhavanti, ayaṃ parivattanā.

Herein, what is the Parivattanā (Transformation)? When lack of faith, immorality, stinginess, and lack of wisdom are abandoned by their opposites, this is the Parivattanā.

Tattha katamaṃ vevacanaṃ? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ cittaṃ manoviññāṇaṃ…pe… yaṃ saddhābalaṃ saddhindriyaṃ, yaṃ sīlaṃ taṃ sucaritaṃ, saṃyamo niyamo damo khandhatā imāni tassa vevacanāni. Yo cāgo so paṭinissaggo alobho vosaggo cāgoyiṭṭhānaṃ. Yā paññā sā paññattā paññappabhā paññindriyaṃ paññābalaṃ.

Herein, what is the Vevacana (Synonym)? That mind which has been developed for a long time is mind, mind-consciousness... Whatever is the power of faith, the faculty of faith. Whatever is virtue, that is good conduct, restraint, discipline, taming, the state of being an aggregate—these are its synonyms. Whatever is relinquishment, that is abandoning, non-greed, giving up, giving away, offering. Whatever is wisdom, that is detailed knowledge, the light of wisdom, the faculty of wisdom, the power of wisdom.

Tattha [Pg.283] katamā paññatti? Yaṃ taṃ cittaṃ bījaṃ paññattiyā paññattaṃ. Paribhāvanā vāsanā paññattiyā paññatti. Saddhā pasādapaññattiyā paññattā. Sīlaṃ sucaritapaññattiyā paññattaṃ. Cāgo puññakiriyapaññattiyā paññatto. Paññā vīmaṃsapaññattiyā paññattā. Ime tayo dhammā saddhā sīlaṃ cāgo paññavato pārisuddhiṃ gacchanti.

Herein, what is the Paññatti (Designation)? That mind, the seed, is made known by designation. Development is made known by the designation of habit-energy. Faith is made known by the designation of clarity. Virtue is made known by the designation of good conduct. Relinquishment is made known by the designation of meritorious action. Wisdom is made known by the designation of investigation. These three qualities—faith, virtue, and relinquishment—attain to the purity of one who has wisdom.

Tattha katamo otaraṇo? Yaṃ cittaṃ, taṃ khandhesu viññāṇakkhandho, dhātūsu manoviññāṇadhātu, āyatanesu manāyatanaṃ. Ye cattāro dhammā, te khandhesu saṅkhārakkhandhe pariyāpannā…pe… dhātūsu āyatanesu.

Herein, what is the Otaraṇa (Descent)? That which is mind is, among the aggregates, the consciousness aggregate; among the elements, the mind-consciousness element; among the sense bases, the mind base. Those four phenomena are included, among the aggregates, in the formations aggregate... and so forth, among the elements and sense bases.

Tattha katamo sodhano hāro? Idaṃ bhagavato bhāsitaṃ mahānāmena sakkena pucchitena sabbaṃ taṃ niyuttaṃ.

Herein, what is the Sodhana (Purification) mode? This was spoken by the Blessed One in response to a question by Mahānāma the Sakyan; all of it is relevant.

Tattha katamo adhiṭṭhāno? Idaṃ cittaṃ vemattatāya paññattaṃ akusalehi cittehi aparibhāvitehi paribhāvitanti yāni puna paribhāvitāni aññesampi tattha upādāya paññattaṃ sabbepime cattāro dhammā ekattatāya paññattā. Bhaddikā bhatīti kāmabhogino teva rūpadhātu arūpadhātu manussāti sabbā bhaddikā bhati tadeva kathāya paññattaṃ, ayaṃ paññatti.

Herein, what is the Adhiṭṭhāna (Determination)? This mind is designated as distinct from undeveloped, unwholesome minds, and as developed. Again, those that are developed are also designated there in dependence on other things. All these four phenomena are designated as a unity. As for 'a good provision': enjoyers of sensual pleasures, the form realm, the formless realm, and humans—all are a good provision. That very thing is designated by this statement. This is the designation.

Tattha katamo parikkhāro? Cittassa indriyāni paccayo ādhipateyyapaccayatāya manasikāro. Hetupaccayatāya paccayo. Saddhāya lokikā paññā hetupaccayatāya paccayo. Yoniso ca manasikāro paccayo. Sīlassa patirūpadesavāso paccayo. Attasammāpaṇidhānañca hetu. Cāgassa alobho hetu. Avippaṭisāro ca hetupaccayo. Paññā parato ca ghoso ajjhattañca yoniso manasikāro hetupaccayo ca.

Herein, what is the Requisite? The faculties are a condition for the mind by way of dominance condition. Attention is a condition by way of root condition. For faith, worldly wisdom is a condition by way of root condition. And wise attention is a condition. For virtue, living in a suitable place is a condition. And right resolve of oneself is a root cause. For relinquishment, non-greed is a root cause. And non-regret is a root condition. Wisdom, the voice of another, and internal wise attention are a root cause and a condition.

Tattha katamo samāropano? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitanti cetasikāpi. Ettha sabbe dhammā paribhāvitā bhaddikā te bhati bhavissati, bhaddikā upapattiko abhisamparāyo. Iti ye keci manussakā upabhogaparibhogā sabbe bhaddikā bhatiyeva, ayaṃ samāropano.

Herein, what is the Projection? As that mind has been developed for a long time, so too have the mental factors. Herein, if all phenomena are developed, there will be a good provision for you; there will be a good rebirth and future destination. Thus, whatever human enjoyments and possessions there are, all are indeed a good provision. This is the Projection.

89. Uddhaṃ [Pg.284] adho sabbadhi vītarāgoti gāthā. Tattha kiṃ uddhaṃ nāma? Yaṃ ito uddhaṃ bhavissati anāgāmī, idaṃ uddhaṃ. Adho nāma yamatikkantamatītaṃ, idamavoca apadānatanti uddhaṃ. Tattha atītena sassatadiṭṭhi pubbantākappikānaṃ aparantadiṭṭhi kesañci, ucchedadiṭṭhiṃ yaṃ vuttakappikānaṃ imā ceva diṭṭhiyo ucchedadiṭṭhi ca sassatadiṭṭhi ca. Tatthāyaṃ sassatadiṭṭhi imāni pannarasa padāni sakkāyadiṭṭhi sassataṃ bhajanti. Rūpavantaṃ me attā, attani me rūpaṃ, rūpaṃ me attāti yaduccate paññaṃ paridahanti. Yā ucchedadiṭṭhi sā pañcasatāni ucchedaṃ bhajanti. Te ‘‘taṃ jīvaṃ taṃ sarīra’’nti passanti, rūpaṃ me attāti tathārūpā catubbidhā sakkāyadiṭṭhi ucchedena ca sassatena ca. Evaṃ pañcasu khandhesu vīsativatthukāya diṭṭhiyā pannarasa padāni pubbantaṃ bhajanti. Sassatadiṭṭhiyā pañca padāni aparantaṃ bhajanti ucchedadiṭṭhiyā. Tattha ‘‘ayamahamasmī’’ti passantā rūpaṃ attato samanupassati, so ucchedavādī rūpavantañca attānaṃ, attani ca rūpaṃ, rūpasmiṃ vā attāti so passati cāti iti ucchedadiṭṭhi ca, attato paṭissarati sassatadiṭṭhi pubbantato ca paṭissarati. ‘‘Ayamahamasmī’’ti na samanupassati. Tassa diṭṭhāsavā pahānaṃ gacchanti. Yo tīsu addhāsu pubbante ca aparante ca tena tena niddiṭṭhānena uddhaṃ adho sabbadhi vītarāgo ‘‘ahamasmī’’ti na anupassatīti iminā dvārena iminā payogena iminā upāyena idaṃ dassanabhūmi ca sotāpattiphalañca so ariyo payogo anabhāvaṃgatena saṃsārena apunabbhavāti yo koci ariyo payogo punabbhavāya mudūni vā pañcindriyāni majjhāni adhimattāni vā sabbaṃ apunabbhavappahānāya saṃvattanti. Ahanti diṭṭhogho kāmogho bhavogho avijjogho ca odhiso. Tattha desanāhārena cattāri saccāni pañcahi indriyehi sotāpattiphalena ca dve saccāni maggo ca nirodho ca. Sakkāyasamudayena dve saccāni dukkhañca samudayo ca, ayaṃ desanā hāro.

89. There is the verse: 'Above, below, and everywhere, free from passion.' Therein, what is 'above'? Whatever is to come in the future from this point, that is 'above.' What is 'below'? That which is past and has gone by. This was stated... the Apadāna text is 'above.' Therein, with respect to the past, there is the eternalist view for those who speculate on the past; for some, there is the view of the future end; and for those who speculate on what has been said, there is the annihilationist view which they grasp. These are the views: the annihilationist view and the eternalist view. Therein, this eternalist view and these fifteen instances of personality view adhere to eternalism. 'My self has form,' 'in my self is form,' 'form is my self'—what is said thus burns up wisdom. The annihilationist view and the five types of views adhere to annihilation. They see, 'that which is the life-principle is the body,' and 'form is my self.' Such is the fourfold personality view, through both annihilationism and eternalism. Thus, in the five aggregates, in the view with twenty bases, fifteen instances adhere to the past. In the eternalist view, five instances adhere to the future end; in the annihilationist view, five instances adhere to the future end. Therein, one who sees 'this I am' closely considers form as self; he, being an annihilationist, sees the self as possessing form, form in the self, or the self in form. Thus, by the annihilationist view, one recollects in terms of a self, and the eternalist view recollects with respect to the past. One does not closely consider 'this I am.' For him, the cankers of views are abandoned. Whoever, in the three times—the past, the future, and both—is free from passion above, below, and everywhere through each and every indicated point, does not repeatedly see 'I am.' Through this door, through this endeavor, through this method, this is the ground of vision and the fruit of stream-entry. That noble one, endowed with effort, having gone to non-existence in saṃsāra, has no further becoming. Any noble one endowed with effort, whether their five faculties are soft, medium, or supreme, all conduce to the abandoning of further becoming. In the term 'I am', there are the flood of views, the flood of sensual desire, the flood of existence, and the flood of ignorance—these are the four divisions. Therein, by the mode of teaching, the four truths are taught through the five faculties. And by the fruit of stream-entry, two truths are taught: the path and cessation. By the arising of personality, two truths are taught: suffering and its origin. This is the mode of teaching.

Tattha katamo vicayo? ‘‘Ayamahamasmī’’ti asamanupassanto tīṇi dassanappahātabbāni saṃyojanāni pajahati. Ayaṃ vicayo.

Herein, what is the Investigation? Not closely considering 'this I am,' one abandons the three fetters that are to be abandoned by vision. This is the Investigation.

Tattha katamā yutti? Tividhā puggalā koci ugghaṭitaññū koci vipañcitaññū koci neyyo. Ugghaṭitaññū tikkhindriyo ca tato vipañcitaññū mudindriyo tato mudindriyehi neyyo. Tattha ugghaṭitaññū tikkhindriyatāya dassanabhūmimāgamma [Pg.285] sotāpattiphalaṃ pāpuṇāti, ekabījako bhavati. Ayaṃ paṭhamo sotāpanno. Vipañcitaññū mudūhi indriyehi dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, kolaṃkolo ca hoti. Ayaṃ dutiyo sotāpanno. Tattha neyyo dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, sattakkhattuparamo ca bhavati. Ayaṃ tatiyo sotāpanno.

Herein, what is the Suitability? There are three kinds of persons: one who understands upon utterance, one who understands upon elaboration, and one who is to be guided. The one who understands upon utterance has keen faculties; below that, the one who understands upon elaboration has soft faculties; below that, with soft faculties, is the one who is to be guided. Therein, the one who understands upon utterance, due to the keenness of their faculties, having come to the ground of vision, attains the fruit of stream-entry; he becomes a 'one-seeder.' This is the first stream-enterer. The one who understands upon elaboration, with soft faculties, having come to the ground of vision, attains the fruit of stream-entry; he becomes a 'clan-to-clan' attainer. This is the second stream-enterer. Therein, the one who is to be guided, having come to the ground of vision, attains the fruit of stream-entry; he becomes one who is 'at most seven-more-times.' This is the third stream-enterer.

Atthi esā yutti mudumajjhādhimattehi indriyehi mudumajjhādhimattaṃ bhūmiṃ sacchikareyya sakkāyadiṭṭhippahānena vā diṭṭhigatāni pajahati. Ayaṃ yutti.

This is the suitability: with faculties that are soft, medium, or supreme, one should realize a soft, medium, or supreme ground. And by abandoning personality view, one abandons wrong views. This is the Suitability.

Tattha katamo padaṭṭhāno? Tattha sakkāyadiṭṭhi sabbamicchādiṭṭhiyā padaṭṭhānaṃ. Sakkāyo nāmarūpassa padaṭṭhānaṃ. Nāmarūpaṃ sakkāyadiṭṭhiyā padaṭṭhānaṃ. Pañca indriyāni rūpīni rūparāgassa padaṭṭhānaṃ. Saḷāyatanaṃ ahaṃkārassa padaṭṭhānaṃ. Tattha katamo lakkhaṇo? Dvīsu diṭṭhīsu pahīnāsu tattha ekā diṭṭhi diṭṭhigatāni pahānaṃ gacchanti. Uddhaṃ ca adho ca vītarāgo sabbarajanīyesu vītarāgo hoti. Tajjā parabhūmiyaṃ, idaṃ paccayanti yathābhūtaṃ passati. So sabbapaṭiccasamuppādaṃ āmasati. Ayaṃ lakkhaṇo hāro.

Herein, what is the Proximate Cause? Here, personality view is the proximate cause for all wrong views. Personality is the proximate cause for name-and-form. Name-and-form is the proximate cause for personality view. The five material faculties are the proximate cause for lust for form. The six sense bases are the proximate cause for the making of 'I'. Herein, what is the Characteristic? When the two views are abandoned, then the one view and the wrong views go to abandonment. Above and below, being free from passion, one is free from passion in all that is enticing. In another realm corresponding to that, one sees 'this is conditioned' as it actually is. He touches upon all of dependent origination. This is the mode of Characteristic.

90. Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā ye nābhiramissanti, te diṭṭhippahānāya vāyamissanti. Ayamettha bhagavato adhippāyo. Ayaṃ catubyūho hāro.

90. Herein, what is the Fourfold Arrangement? In this discourse, what is the Blessed One's intention? Those beings who will delight in this teaching will strive to abandon wrong views. This is the Blessed One's intention here. This is the Fourfold Arrangement.

Tattha katamo āvaṭṭo hāro? Yānimāni mudūni pañcindriyāni tāni orambhāgiyāni pañcindriyāni. Sabbena sabbaṃ samūhananti abhijjhābyāpādo ca bhāvanākārena sekkhāya vimuttiyā balaṃ saddhā, uddhambhāgiyāni diṭṭhivasena balaṃ saddhā, vīriyindriyaṃ ārabhitattā satindriyaṃ paggahitattā accantaṃ niṭṭhaṃ gacchanti. Tattha yāni indriyāni, ayaṃ maggo saṃkilesappahānaṃ. Ayaṃ nirodho āyatiṃ anuppādadhammo, idaṃ dukkhaṃ. Ayaṃ āvaṭṭo hāro.

Herein, what is the mode of revolving? These five soft faculties are the five faculties pertaining to the lower part. They completely uproot covetousness and ill will. By way of cultivation, for the trainee's liberation, faith is a power. For the higher fetters, by means of view, faith is a power. The faculty of energy, because it is initiated, and the faculty of mindfulness, because it is exerted, reach the ultimate conclusion. Therein, whatever faculties there are, this is the path for the abandoning of defilements. This is cessation, a state of non-arising in the future. This is suffering. This is the mode of revolving.

Tattha katamo vibhatti hāro? ‘‘Ayamahamasmī’’ti yo samanupassati, so ca kho adhimattena lokikā yaṃ bhūmiyaṃ na tu ariyena payogena so sakkāyadiṭṭhi pajahati. Yaṃ vuccati tajjāya bhūmiyā adhimattāya. Tattha tajjāya bhūmiyaṃ pañcahi ākārehi adhimattataṃ paṭilabhati sīlena vatena bāhussaccena samādhinā nekkhammasukhena. Tattha appatte pattasaññī [Pg.286] adhimānaṃ gaṇhāti. Etasmiṃyeva vatthuppattiyaṃ bhagavā idaṃ suttaṃ bhāsati. Sīlavā vatamattenāti. Tattha yo appatte pattasaññī tassa yo samādhi, so sāmiso kāpurisasevito pana so kāpurisā vuccanti puthujjanā. Āmisaṃ yañca ariyamaggamāgamma lokikā anariyaṃ tena samādhi hoti anariyo kāpurisasevito. Yo pana ariyākārena yathābhūtaṃ na jānāti na passati, so adhigamanaṃ pajahati yo ariyena samādhinā akāpurisasevitena nirāmisena nīyati, tattha akāpurisā vuccanti ariyapuggalā. Yo tehi sevito samādhi, so akāpurisasevito. Tasmā ekaṃ vibhajjabyākaraṇīyaṃ ‘‘ayamahamasmī’’ti asamanupassanto tathā pāteti.

Herein, which is the mode of analysis of distinctions? Whoever repeatedly observes, 'This I am,' that person is indeed in the worldly plane with an excessive faculty, but not with the effort associated with the noble path; thus, that person does not abandon the personality view. This is called 'by the excessive [faculty] in the plane suitable for that [noble path].' There, in the plane suitable for that [noble path], one obtains the state of having an excessive faculty in five ways: through virtue, through observance, through great learning, through concentration, and through the bliss of renunciation. There, one who has the perception of having attained what has not been attained grasps conceit. On this very occasion, the Blessed One speaks this discourse: 'Virtuous by mere observance.' There, for one who has the perception of having attained what has not been attained, whatever concentration he has, that concentration is with sensual bait and is frequented by inferior persons. Ordinary people are called inferior persons. Relying on the noble path that is connected with sensual bait, one is called worldly; because of that, the concentration becomes ignoble. The ignoble is frequented by inferior persons. But whoever does not know and does not see things as they really are in a noble manner, that person abandons attainment. Whoever is led out by noble concentration—which is frequented by non-inferior persons and is without sensual bait—there, noble individuals are called non-inferior persons. Whatever concentration is frequented by them is 'frequented by non-inferior persons.' Therefore, regarding a matter to be answered with analysis, one who does not repeatedly observe 'This I am' causes [it] to fall in that way.

Tattha katamā parivattanā? Imāya dassanabhūmiyā kilesā pahātabbā, tehi pahīyanti aniddiṭṭhāpi bhagavatā niddisitabbā yo.

Herein, what is the mode of transformation? In this ground of vision, the defilements that are to be abandoned are abandoned. And whatever meaning was not pointed out by the Blessed One is to be pointed out.

Tattha katamaṃ vevacanaṃ? Yā sakkāyadiṭṭhiyā attadiṭṭhiyā. Ayaṃ bhūmi. Ye kilesā pahātabbā. Te appahīyanti aniddiṭṭhāpi bhagavatā sassatadiṭṭhi ca ucchedadiṭṭhi ca, sā pariyantadiṭṭhi ca. Yā apariyantadiṭṭhi ca, sā sassatadiṭṭhi ca. Yā ucchedadiṭṭhi, sā natthikā diṭṭhi. Yā sassatadiṭṭhi, sā akiriyadiṭṭhi. Idaṃ vevacanaṃ.

Herein, which is the mode of synonyms? Whatever view there is in the personality view, in the self-view—this is the ground. The defilements that are to be abandoned are not abandoned. Even if not pointed out by the Blessed One, there is the view of eternalism and the view of annihilationism. That is also the view of the finite. Whatever view of the infinite there is, that is also the view of eternalism. Whatever view of annihilationism there is, that is the view of nihilism. Whatever view of eternalism there is, that is the view of non-action. This is the mode of synonyms.

Tattha katamā paññatti? Taṇhā saṃyojanapaññattiyā paññattā. Maggo paṭilābhapaññattiyā paññatto. Indriyā paṭilābhapaññattiyā paññattāti. Tattha katamo otaraṇo? Sakkāyo dukkhaṃ dassanappahātabbo. Samudayo maggo. Indriyāni tāni ca niddiṭṭhāni khandhadhātuāyatanesu.

Herein, what is the mode of designation? Craving is designated by the designation of a fetter. The path is designated by the designation of attainment. The faculties are designated by the designation of attainment. Herein, which is the mode of entry? Personality is suffering, to be abandoned by vision. The origin and the path. And those faculties are pointed out in the aggregates, elements, and sense bases.

Tattha katamo sodhano hāro? Yañhi ārabbha bhagavatā idaṃ suttaṃ bhāsitaṃ, so ārabbha niddiṭṭho. Tattha katamo parikkhāro? Nāmarūpassa hetupaccayopi viññāṇaṃ hetu bījaṃ. Tena avijjā ca saṅkhārā ca paccayo. Nivattinayo na aparo pariyāyo sabbabhavo, ye ca sabbabhavassa hetu parabhaṇḍapaccayo iti sammādiṭṭhi parato ca ghoso yoniso ca manasikāro paccayo. Yā paññā uppādeti, esā hetu sammādiṭṭhiyā sammāsaṅkappo bhavati, yā sammāsamādhi, ayaṃ parikkhāro.

Herein, which is the mode of cleansing? Concerning which teaching this discourse was spoken by the Blessed One, that teaching is pointed out as the reference. Herein, which is the mode of requisites? For name-and-form, there is a cause and a supporting condition. Consciousness is the generative cause, the seed. By that, ignorance and formations are the supporting condition. There is no other way; this is the method of turning back. All existence, and whatever generative causes of all existence, and the condition of external factors—thus, for right view, the sound of the teaching from another and wise attention are the supporting condition. The wisdom one produces, that is the generative cause. From right view, right intention comes to be. Whatever is right concentration—this is the mode of requisites.

Tattha [Pg.287] katamo samāropano? ‘‘Ayamahamasmī’’ti asamanupassī dukkhato rogato…pe… pannarasa padāni. Sīlāni bhagavā kimatthiyāni kimānisaṃsāni. Sīlāni, ānanda, avippaṭisāratthāni yāva vimutti. Tattha duvidho attho – purisattho ca vacanattho ca.

Herein, which is the mode of imputation? One who does not repeatedly observe 'This I am' observes in terms of suffering, disease... and so on for fifteen terms. 'Blessed One, for what purpose are the virtues? What is their benefit?' 'Ānanda, the virtues are for the purpose of non-remorse, up to liberation.' Therein, the meaning is twofold: the personal meaning and the verbal meaning.

91. Tattha katamo purisattho? Yāyaṃ na pacchānutāpitā ayaṃ avippaṭisāro, ayaṃ purisattho. Yathā koci brūhayati imatthamāsevati so bhaṇeyya, kiñci mamettha adhīnaṃ tassatthāya idaṃ kiriyaṃ ārabhāmīti. Ayaṃ purisattho.

91. Herein, which is the personal meaning? This which is non-remorse afterwards is non-remorse; this is the personal meaning. Just as someone develops and frequents this meaning, he might say, 'Something here is dependent on me; for the sake of that, I undertake this action.' This is the personal meaning.

Tattha katamo vacanattho? Sīlāni kāyikaṃ vā vācasikaṃ vā sucaritaṃ avippaṭisāroti. Tattha sīlassa vatassa ca bhāsoyeva. Anaññā sugatakammatā sucaritaṃ ayaṃ avippaṭisāro. Evaṃ yāva vimuttīti ekamekasmiṃ pade dve atthā – purisattho ca vacanattho ca, yathā imamhi sutte evaṃ sabbesu suttesu dve dve atthā. Ayaṃ hi paramattho uttamattho ca. Yaṃ nibbānasacchikaṃ nissāya yaṃ sakaṃ sacchikātabbaṃ bhavati, so vuccati katassa katthoti. Ayaṃ puna vevacanaṃ sampajānāti. Iminā niyuttatthamabhilabbhanti vacanattho. Tattha yaṃ atthaṃ sāvako abhikaṅkhati. Tassa yo paṭilābho, ayaṃ purisattho. Yaṃ yaṃ bhagavā dhammaṃ deseti, tassa tassa dhammassa yā atthaviññatti. Ayaṃ attho, tattha sīlānaṃ avippaṭisāro atthopi ānisaṃsopi. Eso ca ānisaṃso yaṃ duggatiṃ na gacchati. Yathā taṃ bhagavatā esānisaṃso dhamme suciṇṇe na duggatiṃ gacchati dhammacārī, ayaṃ attho.

Herein, which is the verbal meaning? Virtues—good conduct by body or speech—are for the purpose of non-remorse. Therein, it is merely the lustre of virtue and observance. Good conduct is a state not other than the deed of the Well-farer; this is non-remorse. Thus, up to 'liberation,' in each and every term there are two meanings: the personal meaning and the verbal meaning. Just as in this discourse, so too in all discourses, there are two meanings each. This is indeed the ultimate meaning and the supreme meaning. Relying on the realization of Nibbāna, that which is to be realized by oneself comes to be. That person is called 'one for whom the meaning is for what has been done.' Again, one understands this synonym well. By this, the appropriate meaning is obtained; this is the verbal meaning. Therein, whatever meaning a disciple desires, the attainment of that is the personal meaning. Whatever teaching the Blessed One teaches, the understanding of the meaning of that teaching is the meaning. Therein, for virtues, non-remorse is both the purpose and the benefit. And this benefit is that one does not go to a bad destination. As was stated by the Blessed One: 'This is the benefit of practicing the Dhamma well: the one who fares according to the Dhamma does not go to a bad destination.' This is the meaning.

Yaṃ puriso bhāvanābhūmiyaṃ sīlāni ārabbha sīlena saṃyutto hoti evaṃ yāva vimutti tathā sīlakkhandho. Tattha yo ca avippaṭisāro anusayavasena niddiṭṭho, tañca sīlaṃ ayaṃ sīlakkhandho. Pāmojjapītipassaddhīti ca samādhindriyena, ayaṃ samādhikkhandho. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññākkhandho. Ime tayo khandhā sīlaṃ samādhi paññā ca tathā sīlaṃ paripūreti yaṃ vīriyindriyaṃ tena kāraṇena so sīlaṃ paripūreti, anuppannassa ca akusalassa anuppādāya vāyamati, uppannassa ca pahānāya anuppannassa ca kusalassa uppādāya, uppannassa ca kusalassa bhiyyobhāvāya [Pg.288] iti vīriyindriyaṃ niddiṭṭhaṃ. Tattha yo samādhikkhandho, idaṃ samādhindriyaṃ. Paññākkhandho paññindriyaṃ, taṃ catūsu sammappadhānesu daṭṭhabbaṃ. Tathā yo anuppannassa ca akusalassa anuppādāya vāyamati, idaṃ paṭhamaṃ sammappadhānaṃ. Yaṃ uppannassa, idaṃ dutiyaṃ. Cattāri sammappadhānāni catūsu jhānesu passitabbāni. Tathā sīlakkhandhena nekkhammadhātu ca adhikā, tayo ca vitakkā nekkhammavitakko abyāpādavitakko avihiṃsāvitakko ca. Sādhāraṇabhūtā. Yā piyāyamānassa pāmojjena idaṃ kāyikaṃ sukhaṃ ānitaṃ aniyamītipemena, idaṃ dukkhaṃ. Yo tattha avikkhepo, ayaṃ samādhi. Idaṃ pañcaṅgikaṃ paṭhamaṃ jhānaṃ. Yā cetasikā passaddhi savitakkaṃ savicāraṃ virodhanaṃ, yo kileso ca paridāho, so paṭhame jhāne niruddho. Tathā yā ca kilesapassaddhi yā ca vitakkavicārānaṃ passaddhi, ubhayepi ete dhamme passaddhāyaṃ. Tattha kāyassa cittassa ca sukhaṃ sukhāyanā, idaṃ pītisukhino passaddhi. Yopi ekodibhāvo cittassa, tena ekodibhāvena yaṃ cittassa ajjhattaṃ sampasādanaṃ, idaṃ catutthaṃ jhānaṅgaṃ. Iti ajjhattañca sampasādo cetaso ca ekodibhāvo pīti ca sukhañca, idaṃ dutiyaṃ jhānaṃ caturaṅgikaṃ. Yo passaddhakāyo sukhaṃ vedeti, tena adhimattena sukhena pharitvā sukhaṃ cetasikaṃ yaṃ, so pītivītarāgo evaṃ tassa pītivītarāgatāya upekkhaṃ paṭilabhati. So pītiyā ca virāgā upekkhaṃ paṭilabhati. Sukhañca paṭisaṃvedeti. Sati ca sammā paññāya paṭilabhati. Sace sati ekaggatā idaṃ pañcaṅgikaṃ tatiyaṃ jhānaṃ. Yaṃ sukhino cittaṃ samādhiyati, ayaṃ ekaggatāya parāvidhānabhāgiyā, paṭhame jhāne atthi cittekaggatā no cakkhussa vedanā sabbaṃ pāripūriṃ gacchati. Yathā catutthe jhāne, tathā yā upekkhā passambhayaṃ satisampajaññaṃ cittekaggatā ca, idaṃ catutthaṃ jhānaṃ.

When a person on the ground of development, undertaking the precepts, is endowed with virtue—thus up to liberation—such is the aggregate of virtue. Herein, that non-remorse described by way of latent tendencies, and that virtue—this is the aggregate of virtue. And gladness, rapture, and tranquility by means of the faculty of concentration—this is the aggregate of concentration. That which one who is concentrated understands as it truly is—this is the aggregate of wisdom. These three aggregates are virtue, concentration, and wisdom. Thus, virtue fulfills the faculty of energy. For that reason, he fulfills virtue. He strives for the non-arising of unarisen unwholesome states, for the abandoning of arisen ones, for the arising of unarisen wholesome states, and for the increase of arisen wholesome states—thus the faculty of energy is described. Herein, that which is the aggregate of concentration, this is the faculty of concentration. The aggregate of wisdom is the faculty of wisdom; this should be seen in the four right efforts. Thus, he who strives for the non-arising of unarisen unwholesome states, this is the first right effort. That concerning the arisen, this is the second. The four right efforts should be seen in the four jhānas. Likewise, through the aggregate of virtue, the element of renunciation is superior, as are the three thoughts: the thought of renunciation, the thought of non-ill will, and the thought of non-harming. These have become common. That fondness with gladness for one who is dear, this is bodily happiness; that which is brought by unregulated affection, this is suffering. That non-distraction therein, this is concentration. This is the five-factored first jhāna. That mental tranquility, which is the opposition to hindrances, and whatever defilement and distress there is, that is ceased in the first jhāna. Likewise, both the tranquility of defilements and the tranquility of applied and sustained thought, both these states are included in tranquility. Herein, the happiness of body and mind is an experience of happiness; this is the tranquility of one who has rapture and happiness. And that one-pointedness of mind—by that one-pointedness, the internal assurance of mind—this is the fourth jhāna factor. Thus, internal assurance, one-pointedness of mind, rapture, and happiness—this is the four-factored second jhāna. One whose body is tranquil experiences happiness. Having pervaded with that abundant happiness, he experiences mental happiness. He is one with dispassion for rapture; thus, due to his dispassion for rapture, he attains equanimity. Through dispassion for rapture, he attains equanimity. He also experiences happiness. And he attains mindfulness with right wisdom. If there is mindfulness and one-pointedness, this is the five-factored third jhāna. The mind of one who is happy becomes concentrated; this one-pointedness is conducive to higher arrangement. In the first jhāna, there is one-pointedness of mind, but the feeling of the eye does not go to full completion as it does in the fourth jhāna. Likewise, that equanimity, tranquilizing, mindfulness, full awareness, and one-pointedness of mind—this is the fourth jhāna.

92. Yathā samādhi dassayitabbaṃ, tathā paññindriyaṃ taṃ catūsu ariyasaccesu passitabbaṃ. Yaṃ samāhito yathābhūtaṃ pajānāti, sā pajānanā catubbidhā asubhato dukkhato anattato ca, yadārammaṇaṃ taṃ dukkhaṃ ariyasaccaṃ, yaṃ pajānanto nibbindati vimuccati tathā yaṃ kāmāsavassa pahānaṃ bhavāsavassa diṭṭhāsavassa avijjāsavassa, ayaṃ nirodho appahīnabhūmiyaṃ [Pg.289] āsavasamudayo. Imāni cattāri ariyasaccāni yathā paññindriyaṃ passitabbaṃ. Yathāyaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dassanabhūmi. Sotāpattiphalañca yathābhūtaṃ pajānanto nibbindatīti, idaṃ tanukañca. Kāmarāgabyāpādaṃ sakadāgāmiphalañca yaṃ nibbindati virajjati, ayaṃ paṭhamajjhānabhāvanābhūmi ca rāgavirāgā cetovimutti anāgāmiphalañca. Yaṃ vimutti vimuccati, ayaṃ avijjāvirāgā paññāvimutti arahattañca. Ime avippaṭisārā ca vīriyindriyañca cattāro sammappadhānā avippaṭisārā tañca upari yāva samādhi, evaṃ te cattāri jhānāni samādhindriyañca yaṃ samāhito yathābhūtaṃ pajānāti. Ime cattāro satipaṭṭhānā sīlapāripūrimupādāya cāgasaṃhitena ca nibbedhikānañca nimittānaṃ anāvilamanā, idaṃ satindriyaṃ cattāro satipaṭṭhānā. Yaṃ puna imāya dhammadesanāya tīsu ṭhānesu diṭṭhogamanakindriyaṃ kilesapahānena ca sekkhasīlaṃ, idaṃ saddhindriyaṃ. Cattāri ca sotāpattiyaṅgāni phalāni. Samādhindriyāni sopaniyāhārīni sabbasuttesu niddisitabbāni. Yaṃ jhānaṃ paṭilabhanaṃ vīriyagahitaṃyeva ñāṇaṃ paṭissarato, ayaṃ sutamayī paññā. Yo samādhi pubbāparanimittābhāso anomagatitāya yathākāmo, ayaṃ cintāmayī paññā, yaṃ tathāsamāhito yathābhūtaṃ pajānāti, ayaṃ bhāvanāmayī paññā. Ayaṃ suttaniddeso.

92. Just as concentration is to be shown, so too is the faculty of wisdom; it is to be seen in the four noble truths. That which one who is concentrated understands as it truly is—that understanding is of the unattractive, of suffering, and of non-self. Whatever its object, that is the noble truth of suffering. Understanding this, one becomes disenchanted and is liberated. Likewise, the abandoning of the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance—this is cessation. In the stage where these are not abandoned is the origin of the taints. These four noble truths are to be seen as the faculty of wisdom. When this concentrated one understands as it truly is, this is the ground of vision. And the fruit of stream-entry is understanding as it truly is and becoming disenchanted; this is also attenuation. And the fruit of once-returning is the attenuation of sensual desire and ill will, regarding which one becomes disenchanted and detached. This is the ground for the development of the first jhāna, and the liberation of mind through dispassion for lust is the fruit of non-returning. That liberation by which one is liberated—this is liberation by wisdom through dispassion for ignorance, and Arahantship. This non-remorse, the faculty of energy, the four right efforts are without remorse, and that which is above up to concentration; thus these four jhānas and the faculty of concentration are that which one who is concentrated understands as it truly is. These four establishments of mindfulness—based on the fulfillment of virtue, connected with relinquishment, and for the penetrating signs, with an unagitated mind—this is the faculty of mindfulness, the four establishments of mindfulness. Furthermore, in this Dhamma teaching, in three instances: that which is the faculty of arriving at vision, and the virtue of a trainee through the abandoning of defilements—this is the faculty of faith. And the four factors of stream-entry are fruits. The faculties of concentration are to be brought forward and should be indicated in all the discourses. For one who recollects the attainment of jhāna, that knowledge which is grasped by energy—this is wisdom based on learning. That concentration whose sign shines before and after, with unimpeded progress as one wishes—this is wisdom based on reflection. That which one who is thus concentrated understands as it truly is—this is wisdom based on development. This is the exposition of the discourse.

Imaṃ suttaṃ nibbedhabhāgiyaṃ bujjhakāradhikaṃ bujjhitabbaṃ. Yehi aṅgehi samannāgataṃ taṃ bujjhissanti tassa aṅgāni bujjhissanti, tena bojjhaṅgā. Tathā ādito yāva sīlaṃ vataṃ cetanā karaṇīyā, kissa sīlāni pāripūreti. Anuppannassa ca akusalassa anuppādāya uppannassa ca akusalassa pahānāya anuppannassa kusalassa uppādāya uppannassa ca kusalassa bhiyyobhāvāya, idaṃ vīriyaṃ tassa tassa bujjhitassa aṅganti. Ayaṃ vīriyasambojjhaṅgo. Iminā vīriyena dve dhammā ādito avippaṭisāro pāmojjañca yā puna pīti avippaṭisārapaccayā pāmojjapaccayā, ayaṃ pītisambojjhaṅgo. Yaṃ pītimanassa kāyo passambhati. Ayaṃ passaddhisambojjhaṅgo. Tena kāyikasukhamānitaṃ yaṃ sukhino cittaṃ samādhiyati, ayaṃ samādhisambojjhaṅgo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dhammavicayasambojjhaṅgo. Yā sīlamupādāya pañcannaṃ bojjhaṅgānaṃ upādāyānulomatā nimittāyanā pītibhāgiyānañca visesabhāgiyānañca [Pg.290] apilāpanatā sahagatā hoti anavamaggo, ayaṃ satisambojjhaṅgo. Yaṃ yathābhūtaṃ pajānāti, accāraddhavīriyaṃ karoti. Uddhaccabhūmīti katā abhipatthitaṃ peseti. Kosajjabhūmīti garahito rahitehi aṅgehi bujjhati yaṃ cakkhusamathapathaṃ, sā upekkhāti. Tena sā upekkhā tassa bojjhaṅgassa aṅganti karitvā upekkhāsambojjhaṅgoti vuccate. Eso suttaniddeso.

This discourse is conducive to penetration; it is to be understood. They will understand that which is endowed with these factors; they will understand its factors. Therefore, they are called factors of awakening. Furthermore, from the beginning, up to virtue and practice, intention is to be made. For what purpose does one fulfill the virtues? For the non-arising of unarisen unwholesome states, for the abandoning of arisen unwholesome states, for the arising of unarisen wholesome states, and for the greater development of arisen wholesome states; this energy is a factor of that which is to be understood. This is the awakening-factor of energy. Through this energy, from the beginning, there are two states: non-remorse and gladness. Again, whatever rapture there is, conditioned by non-remorse and conditioned by gladness, this is the awakening-factor of rapture. Because the body of one with a rapturous mind becomes tranquil, this is the awakening-factor of tranquility. Through that, bodily pleasure is brought about. Because the mind of one who is happy becomes concentrated, this is the awakening-factor of concentration. Because one who is concentrated understands things as they really are, this is the awakening-factor of investigation of phenomena. Whatever conformity, being a cause, and non-forgetfulness of states conducive to rapture and states conducive to distinction, occurs in conjunction, depending on virtue and depending on the five awakening-factors, this is the awakening-factor of mindfulness. Because one understands as it really is, one makes excessive effort. The state of restlessness, having been made, sends forth what is longed for. The state of laziness is censured. Through factors free from censure, one understands the path of calming the eye-faculty; that is equanimity. Therefore, because that equanimity is a factor of that awakening-factor, it is called the awakening-factor of equanimity. This is the exposition of the discourse.

93. Tattha katamā desanā? Asmiṃ sutte cattāri ariyasaccāni desitāni. Tattha katamo vicayo? Sīlavato avippaṭisāro yāva vimutti imissāya pucchāya minikimatthassamīti dve padāni pucchā dve padāni visajjanāni dvīhi padehi dve abhiññaṃ dvīhi ceva padehi visajjanā kiṃ pucchati nibbādhikaṃ kāyabhūmiṃ kammassa tathā hi patiṭṭhā ca asekkhe dhamme uppādeti. Tattha katamā yutti? Sīlavato avippaṭisāro bhavati kiṃ nicchandassa ca virāgo atthi esā yutti. Tattha katamaṃ padaṭṭhānaṃ? Vīriyaṃ vīriyindriyassa padaṭṭhānaṃ. Samādhi samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Vīriyaṃ adosassa padaṭṭhānaṃ. Samādhi alobhassa padaṭṭhānaṃ. Paññā amohassa padaṭṭhānaṃ. Vīriyindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāvācāya sammākammantassa sammāājīvassa. Samādhindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsaṅkappassa sammāvācāya sammāsamādhino. Paññindriyaṃ dvinnaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsatiyā sammādiṭṭhiyā ca.

93. Therein, what is the Teaching Hāra? In this discourse, the four noble truths are taught. Therein, what is the Investigation Hāra? For one with virtue, there is non-remorse up to liberation. With this question, one compares. What meaning does one compare? Thus, two terms are the question, and two terms are the answer; with two terms, two things are to be known, and with two terms, the answer is to be known. What does it ask? It asks about the unafflicted bodily plane of the kamma of cultivation. For indeed, the foundation produces the qualities of a non-trainee. Therein, what is the Coherence Hāra? For one with virtue, non-remorse occurs. How? For one without desire, there is also dispassion. This is the Coherence Hāra. Therein, what is the Proximate Cause Hāra? Energy is the proximate cause of the energy faculty. Concentration is the proximate cause of the concentration faculty. Wisdom is the proximate cause of the wisdom faculty. Energy is the proximate cause of non-hatred. Concentration is the proximate cause of non-greed. Wisdom is the proximate cause of non-delusion. The energy faculty is the proximate cause of three path factors: right speech, right action, and right livelihood. The concentration faculty is the proximate cause of three path factors: right thought, right speech, and right concentration. The wisdom faculty is the proximate cause of two path factors: right mindfulness and right view.

Tattha katamo lakkhaṇo? Sīlakkhandhe vutte sabbe tayo khandhā vuttā bhavanti, sīlameva hi selopamatā yathā selo sabbapaccatthikehi akaraṇīyo evaṃ taṃ cittaṃ sabbakilesehi na kampatīti, ayaṃ amoho. Virattaṃ rajanīyesūti ayaṃ alobho. Kopaneyye na kuppatīti ayaṃ adoso. Tattha paññā amoho kusalamūlaṃ, alobho alobhoyeva, adoso adosoyeva. Imehi tīhi kusalamūlehi sekkhabhūmiyaṃ ṭhito asekkhamaggaṃ uppādeti. Sekkhabhūmi sampattikammadhamme uppādeti, sā ca sammāvimutti, yañca vimuttirasañāṇadassanaṃ ime dasa asekkhānaṃ arahattaṃ dhammā. Tattha aṭṭhaṅgikena maggena catubbidhā bhāvanāpi labbhati. Sīlabhāvanā kāyabhāvanā cittabhāvanā [Pg.291] paññābhāvanā ca. Tattha sammākammantena sammāājīvena ca kāyo bhāvito. Sammāvācāya sammāvāyāmena ca sīlaṃ bhāvitaṃ. Sammāsaṅkappena sammāsamādhinā ca cittaṃ bhāvitaṃ. Sammādiṭṭhiyā sammāsatiyā ca paññā bhāvitā. Imāya catubbidhāya bhāvanāya dve dhammā bhāvanāpāripūriṃ gacchanti cittaṃ paññañca. Cittaṃ bhāvanāya samatho, paññā bhāvanāya vipassanā. Tattha paññā avijjāpahānena cittaṃ upakkilesehi amissīkatanti. Paññā bhāvanāya cittabhāvanaṃyeva paripūreti. Evaṃ yassa subhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Api ca kho pana tassa āyasmato abyāpādadhātu adhimuttā, na so petaṃ samāpanno tassa saṅkhāpahāraṃ deti, saṅkhāvitakkite sarīre dukkhaṃ na vediyati, ayaṃ suttattho.

Therein, what is the Characteristic Hāra? When the aggregate of virtue is mentioned, all three aggregates are said to be mentioned. Indeed, virtue itself is like a mountain. Just as a mountain cannot be acted upon by any enemies, so that mind is not shaken by any defilements; this is non-delusion. It is dispassionate towards things that entice passion; this is non-greed. It does not get angry at things that provoke anger; this is non-hatred. Therein, wisdom is the wholesome root called non-delusion; non-greed is just non-greed; non-hatred is just non-hatred. With these three wholesome roots, one standing on the trainee's plane produces the non-trainee's path. The trainee's plane produces the qualities of the kamma of attainment. And that right liberation, and the knowledge and vision of the taste of liberation—these ten are the qualities of arahantship for non-trainees. Therein, through the eight-factored path, the fourfold development is also obtained: development of virtue, development of body, development of mind, and development of wisdom. Therein, the body is developed by right action and right livelihood. Virtue is developed by right speech and right effort. The mind is developed by right thought and right concentration. Wisdom is developed by right view and right mindfulness. Through this fourfold development, two things—mind and wisdom—reach the fulfillment of development. The mind by development is serenity; wisdom by development is insight. Therein, wisdom, by abandoning ignorance, makes the mind unmixed with defilements. The development of wisdom fulfills the development of mind itself. Thus, for one whose mind is well-developed, from where will suffering come? Furthermore, that venerable one is resolved upon the element of non-ill-will. Having attained that, he does not feel the countless striking of suffering in the body, which is subject to thoughts and considerations. This is the meaning of the discourse.

94. Tattha katamā desanā? Imamhi sutte dasa asekkhā arahattadhammā desitā appamāṇā ca sammā vibhāvanā. Tattha katamo vicayo? Selopamatā ye ye dhammā vedanīyasukhadukkhopagatā, te sabbe nirūpaṃ vānupassantānaṃ vūpagatā kāyato vedayitaparikkhāro appavattito dukkhaṃ na vediyati. Tattha katamā yutti, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Tīsu bhāvanāsu dukkhaṃ nakkhamati cittaṃ cittabhāvanāya ca. Nirodhabhāvanāya ca ānantarikā samādhibhāvanāya ca. Iti yassevaṃ bhāvitaṃ cittanti samādhi phalassa padaṭṭhānaṃ.

94. Therein, what is the Teaching Hāra? In this discourse, ten qualities of arahantship for the non-trainee are taught, which are immeasurable and have right development. Therein, what is the Investigation Hāra? Having the simile of the mountain: whatever phenomena are connected with feelings of pleasure and pain, all of them are subsided for those who contemplate the formless. From the body, because the requisite for feeling does not arise, suffering is not felt. Therein, what is the Coherence Hāra? For one whose mind is thus developed, from where will suffering come? Suffering does not endure in three developments: the development of mind, the development of cessation, and the development of immediate concentration. Thus, for one whose mind is thus developed, concentration is the proximate cause of the fruit.

Tattha katamo lakkhaṇo? Yassevaṃ bhāvitaṃ cittanti cittāni bhāvitāni yathā paṭhamaṃ niddiṭṭhāni paññā sīlaṃ kāyo cittaṃ, sīlampi subhāvitaṃ kāyikacetasikañca ṭhitattā nānupakampatīti vedanāpi tathā saññāpi saṅkhārāpi. Kuto taṃ dukkhamessatīti sukhampi nānugacchati, adukkhamasukhampi nāgatanti.

Herein, what is the Characteristic Method (lakkhaṇa-hāra)? In the phrase 'one whose mind is thus developed,' it means that minds are developed as was first pointed out: wisdom, virtue, the mental body, and mind. Virtue is also well-developed, and the bodily and mental state is well-developed. Because of its stability, it does not waver; so too with feeling, perception, and formations. In the phrase 'From where would suffering come to that person?,' pleasure also does not follow, and neither-painful-nor-pleasant feeling has not come.

Tattha katamo catubyūho hāro? Idha bhagavato ko adhippāyo? Ye dukkhena adhikā bhavissanti, te evarūpāhi samāpattīhi virahissanti. Ayamettha bhagavato adhippāyo. Ye ca appasannā, te hi bhavissanti, pasannānañca [Pg.292] pītipāmojjaṃ bhavissati, ayaṃ tattha bhagavato adhippāyo. Āvaṭṭoti natthi āvaṭṭanassa bhūmi.

Herein, what is the Fourfold Exposition Method (catubyūha-hāra)? Here, what is the Blessed One’s intention? Those who will be overcome by suffering, they will be without such attainments. This is the Blessed One’s intention herein. And those who are not confident, they will become so, and for the confident, joy and gladness will arise. This is the Blessed One’s intention therein. As for Āvaṭṭa (Turning): there is no ground for the Āvaṭṭa-hāra.

Vibhattīti yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti duvidho niddeso – dukkhahetuniddeso ca paṭipakkhaniddeso ca. Ko so dukkhahetu? Yato dukkhaṃ āgacchati paṭipakkhe vutte sesadhammānaṃ sīlaṃ hetu ca paccayo ca, te sabbe dhammā vuttā honti. Ekabodhipakkhiye dhamme vutte sabbe bodhagamanīyā dhammā vuttā bhavanti.

As for Analysis (vibhatti): In the teaching 'For one whose mind is thus developed, from where will suffering come to that person?,' the indication is twofold: the indication of the cause of suffering and the indication of the counterpart. What is that cause of suffering? That from which suffering comes. When the counterpart is stated, virtue is the cause and condition for the remaining states, and thus all those states are said to be stated. When one state pertaining to awakening is stated, all states conducive to awakening are said to be stated.

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye avippaṭisārena chandikā, te sīlapāripūrī bhavanti pāmojjachandikā avippaṭisārīpāripūrī, ayamettha bhagavato adhippāyo…pe… ayaṃ catubyūho hāro.

Herein, what is the Fourfold Exposition Method (catubyūha-hāra)? In this sutta, what is the Blessed One’s intention? Those who have a wish for non-remorse become fulfilled in virtue; those who have a wish for joy become fulfilled in non-remorse. This is the Blessed One’s intention herein… and so on… This is the Fourfold Exposition Method.

Tattha katamo āvaṭṭo? Idaṃ suttaṃ nibbedhabhāgiyaṃ. Yo nibbedho, ayaṃ nirodho. Yena nibbijjhati, so maggo. Yaṃ nibbijjhati, taṃ dukkhaṃ. Yaṃ nibbedhagāminā maggena pahīyati, samudayoyaṃ vutto.

Herein, what is the Turning Method (āvaṭṭa-hāra)? This sutta pertains to penetration. Whatever is the penetration, this is Cessation. That by which one penetrates, that is the Path. That which is penetrated, that is Suffering. That which is abandoned by the path leading to penetration, this is called the Origin.

Tattha katamā vibhatti? Sīlavato avippaṭisāroti vibhajjabyākaraṇīyaṃ, parāmasantassa natthi avippaṭisāro yāva dosakataṃ kāyena vā vācāya vā akusalaṃ ārabhati. Kiñcipissa evaṃ hoti ‘‘sukatametaṃ sucaritametaṃ no cassa tena avippaṭisārena pāmojjaṃ jāyati yāva vimutti, tassa sīlavato avippaṭisāro’’ti vibhajjabyākaraṇīyaṃ, ayaṃ vibhattihāro.

Herein, what is the Analysis Method (vibhatti-hāra)? The statement 'For the virtuous, there is non-remorse' is a matter for analytical explanation. For one who misapprehends, there is no non-remorse, as he undertakes unwholesome action by body or speech, up to actions done with hate. And even if it occurs to him, 'This is well-done, this is well-practiced,' joy leading up to liberation does not arise for him from that non-remorse. The statement 'For that virtuous person, there is non-remorse' is a matter for analytical explanation. This is the Analysis Method.

Tattha katamā parivattanā? Imehi sattahi upanisāsampattīhi ekādasa upanisā vibhattiyaṃ pajahānaṃ pajahanti, ayaṃ parivattanā.

Herein, what is the Transformation Method (parivattanā-hāra)? By means of these seven accomplishments of supporting conditions, eleven supports abandon the things to be abandoned in the analysis. This is the Transformation Method.

Tattha katamā vevacanā? Imesaṃ ariyadhammānaṃ balabojjhaṅgavimokkhasamādhisamāpattīnaṃ imāni vevacanāni.

Herein, what is the Synonym Method (vevacanā-hāra)? For these noble states—the powers, factors of awakening, liberations, concentrations, and attainments—these are the synonyms.

Tattha katamā paññatti? Sīlavato avippaṭisāroti sīlakkhandhe nekkhammapaññattiyā paññattaṃ, nisajjapaññatti ca evaṃ dasa aṅgāni dvīhi dvīhi aṅgehi paññattāni.

Herein, what is the Designation Method (paññatti-hāra)? In the teaching 'For the virtuous, there is non-remorse,' in the aggregate of virtue, it is designated by the designation of renunciation, and the designation of relinquishment is also designated. Thus, the ten factors are designated by means of two factors each, in pairs.

Tattha katamo otaraṇo? Idaṃ nibbedhabhāgiyasuttaṃ pañcasu otiṇṇaṃ yathā yaṃ paṭhamaṃ niddiṭṭhaṃ evamindriyādikhandhadhātuāyatanesu niddisitabbāni.

Herein, what is the Descent Method (otaraṇa-hāra)? This sutta pertaining to penetration descends into five suttas. As was first indicated, so they should be indicated in the faculties, etc.—the aggregates, elements, and sense bases.

Tattha [Pg.293] katamo sodhano hāro? Sīlavato avippaṭisāroti na tāva suddho ārambho avippaṭisārino pāmojjanti na tāva suddho ārambho yāni ekādasa padāni desitāni yadā tadā suddho ārambho, ayaṃ sodhano.

Herein, what is the Purification Method (sodhana-hāra)? The statement 'For the virtuous, there is non-remorse'—the commencement is not yet pure. The statement 'For one with non-remorse, there is joy'—the commencement is not yet pure. When the eleven terms that were taught are present, then the commencement is pure. This is the Purification Method.

Tattha katamo adhiṭṭhāno? Sīlavemattatāya paññattaṃ evaṃ dasa padāni sabbāni sīlakkhandhassa ānisaṃso, te ca patirūpadesavāso ca paccayo attasammāpaṇidhānañca hetu, samādhikkhandhassa sukhaṃ hetu passaddhi paccayo, yena jhānasahajāti ca ṭhānanti jhānaṅgā aparo pariyāyo kāmesu ādīnavānupassanā samādhino paccayo nekkhamme ānisaṃsadassāvitā hetu.

Herein, what is the Determination Method (adhiṭṭhāna-hāra)? It is designated by the diversity of virtue. Thus, all ten terms are the benefit of the aggregate of virtue. And those benefits, and living in a suitable place, are a condition; and right resolve for oneself is a generative cause. For the aggregate of concentration, happiness is a generative cause and tranquility is a supporting condition, by which co-arising with jhāna is a basis; these are the jhāna factors. Another method: seeing the danger in sensual pleasures is a supporting condition for concentration; seeing the benefit in renunciation is a generative cause.

Tattha katamā samāropanā? Yaṃ vīriyindriyaṃ, so sīlakkhandho. Yaṃ sīlaṃ, te cattāro dhammā padhānā. Yaṃ dhammānudhammapaṭipatti, so pātimokkhasaṃvaro.

Herein, what is the Synthesis Method (samāropanā-hāra)? Whatever is the faculty of energy, that is the aggregate of virtue. Whatever is virtue, those are the four principal states of exertion. Whatever is the practice in accordance with the Dhamma, that is the restraint of the Pātimokkha.

95. Yassa selopamaṃ cittanti gāthā, selopamanti upamā yathā selo vātena na kampati na uṇhena na sītena saṃkampati. Yathā anekā acetanā, te uṇhena milāyanti, sītena avasussanti, vātena bhajanti. Na evaṃ selo virattaṃ rajanīyesu dosanīye na dussatīti kāraṇaṃ dosanīye domanassantaṃ, na duṭṭhena vā kampati uṇhena vā, so milāyati sītena vā avasussati, evaṃ cittaṃ rāgena nānussati sītena kampatīti. Kiṃ kāraṇaṃ? Virattaṃ rajanīyesu dosanīye na dussati. Kiṃ kāraṇaṃ? Dosanīye panassanti na dussati, aduṭṭhaṃ taṃ na kosissanti, tena kuppanīye na kuppati, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhaniddeso ca kuto evarūpassa dukkhaṃ āgamissatīti niddiṭṭhaṃ.

95. The verse 'Whose mind is like a rock.' 'Like a rock' is a simile. Just as a rock is not shaken by the wind, not moved by heat, and not shaken by cold; just as many insentient things wither from heat, dry up from cold, and are broken by wind; not so the rock. One who is dispassionate towards desirable objects is not angered by a hateful object. This is the reason. In a hateful object, there is an end to displeasure. One is not shaken by a wicked person or moved by heat. That person withers or dries up from cold. Thus, the mind does not recollect with lust; it is shaken by cold. Thus it should be known. What is the reason? It is dispassionate towards desirable objects and is not angered by a hateful object. What is the reason? But in a hateful object, it might be, thus he is not angry. They will not be angry at that unangered person. Therefore, he is not angered by what is angering. It is pointed out: 'For one whose mind is thus developed, from where would suffering come?' and 'From where would suffering come to such a one?'

Parivattanāti kuto taṃ dukkhamessatīti yaṃ cetasikaṃ sukhaṃ anupādisesā ayaṃ natthi sopādisesā ayaṃ atthi. Puna evamāhaṃsu taṃ khaṇaṃ taṃ muhuttaṃ ubhayameva avedayitaṃ sopādisesaṃ yañca anupādisesaṃ yañca taṃ khaṇaṃ taṃ muhuttaṃ anupādisesaṃ yañca sopādisesaṃ ca avedayitaṃ. Sukhamāpannassa anāvattikanti ayamettha viseso parivattanā.

As for the Transformation Method (parivattanā-hāra): In the phrase 'From where would suffering come to that person?': Regarding mental happiness, this Nibbāna element without residue does not exist, while this Nibbāna element with residue does exist. Again, they said thus: 'At that moment, at that instant, both are experienced—that which is with residue and that which is without residue. At that moment, at that instant, that which is without residue and that which is with residue are experienced.' For one who has attained happiness, there is no returning. This, herein, is the special Transformation Method.

Tattha [Pg.294] katamo vevacano? Yassevaṃ bhāvitaṃ cittaṃ vā bhāvitaṃ subhāvitaṃ anuṭṭhitaṃ vatthukataṃ susamāraddhaṃ. Cittanti mano viññāṇaṃ manindriyaṃ manoviññāṇadhātu.

Among these, what is the Vevacana? [It is where it is said:] For whom the mind is thus developed, thoroughly developed, well-developed, established, made a basis, and well-undertaken. 'Citta' means mind-consciousness, the mind faculty, and the mind-consciousness element.

Tattha katamā paññatti? Cittaṃ mano saṅkhārā vūpasamapaññattiyā paññattaṃ. Samādhi asekkhapaññattiyā paññatto. Dukkhaṃ ucchinnapaññattiyā paññattaṃ.

Among these, what is the Paññatti? The mind is designated by the designation of the calming of mental formations. Concentration is designated by the designation of a non-learner. Suffering is designated by the designation of what is cut off.

Tattha katamo otaraṇo? Citte niddiṭṭhe pañcakkhandhā niddiṭṭhā honti, ayaṃ khandhesu otaraṇo, manoviññāṇadhātuyā niddiṭṭhāya aṭṭhārasa dhātuyo niddiṭṭhā honti, ayaṃ dhātūsu otaraṇo. Manāyatane niddiṭṭhe sabbāni āyatanāni niddiṭṭhāni honti. Tattha manāyatanaṃ nāmarūpassa padaṭṭhānaṃ. Nāmarūpapaccayā saḷāyatanaṃ. Tathā paṭiccasamuppāde. Ayaṃ otaraṇo. Tattha katamo sodhano suddhoyeva ārambho.

Among these, what is the Otaraṇa? When the mind is pointed out, the five aggregates are pointed out; this is the inclusion in the aggregates. When the mind-consciousness element is pointed out, the eighteen elements are pointed out; this is the inclusion in the elements. When the mind-base is indicated, all the sense bases are indicated. Therein, the mind-base is the proximate cause of name-and-form. Conditioned by name-and-form, the six sense bases arise. So it is in dependent origination. This is the Otaraṇa. Among these, what is the Sodhana? The striving is indeed pure.

Tattha katamo adhiṭṭhāno? Chaḷindriyaṃ bhāvanā ekattāyaṃ paññatti chaṭṭhitena kāyo ekattāya paññatto.

Among these, what is the Adhiṭṭhāna? The development of the six faculties is a designation of unity. By being established in the six, the body is designated as a unity.

Tattha katamo parikkhāro? Cittassa pubbahetu samuppādāya manasikāro ca tappoṇatā ca yaṃ asamāhitabhūmiyaṃ ca visesadhammānaṃ abhāvitattā cittasatataṃ gacchati, sace samādhino sukhaṃ hetu avippaṭisāro paccayo, ayaṃ hetu ayaṃ paccayo parikkhāro.

Among these, what is the Parikkhāra? For the arising of the mind from a prior cause, there are attention and inclination towards that. And in the unconcentrated state, due to the non-development of special qualities, it reaches a certain mental continuity. For one who is concentrated, if happiness is the cause, non-remorse is the condition. This cause and this condition are the Parikkhāra.

Tattha katamā samāropanā? Yassevaṃ bhāvitanti tassa dhammā samāropayitabbā. Kāyo sīlaṃ paññā bhāvitacittanti anabhirataṃ anapaṇataṃ anekaṃ anutaṃ anāpajjāsattaṃ ayaṃ samaññāyatanā na tassa sekkhassa sammāsamādhi sabbe asekkhā dasa arahantadhammā niddiṭṭhā honti. Asekkhabhāgiyāni suttāni.

Among these, what is the Samāropanā? In [the phrase] 'for whom it is thus developed,' the qualities [of learner and non-learner] should be ascribed to that person. Developed body, developed virtue, developed wisdom, developed mind—meaning non-delight, non-inclination, oneness, non-praising, non-clinging. This is for the sake of the goal of recluseship; it is not the right concentration of that learner. All ten qualities of an Arahant, a non-learner, are pointed out. These are the suttas pertaining to the non-learner.

96. Yassa nūna, bhante, kāyagatāsati abhāvitā, ayaṃ so aññataraṃ sabrahmacāriṃ āsajja samāpajja appaṭinisajja janapadacārikaṃ pakkameyya, so āyasmā imasmiṃ vippaṭijānāti dve pajāni paṭijānāti cittabhāvanāyañca diṭṭhiyā pahānaṃ, kāyabhāvanāyañca diṭṭhippahānaṃ, kāyabhāvanāyañca taṇhāpahānaṃ, yaṃ paṭhamaṃ upamaṃ karoti. Asucināpi sucināpi pathavī neva aṭṭiyati na jigucchati na pītipāmojjaṃ paṭilabhati, evameva [Pg.295] hi pathavīsamena so cetasā anvayena appakena averena abyāpajjena viharāmīti. Iti so āyasmā kiṃ paṭijānāti, kāyabhāvanāya sukhindriyapahānaṃ paṭijānāti, cittabhāvanāya somanassindriyapahānaṃ paṭijānāti. Kāyikā vedanā rāgānusayamanugatānaṃ sukhindriyaṃ paṭikkhipati. Na hi vedanākkhandhaṃ yā cetasikā sukhavedanā tattha ayaṃ paṭilābhapaccayā uppajjati sukhaṃ somanassaṃ. Sotaṃ paṭikkhipati, na hi manosamphassajaṃ vedanaṃ. Tattha catūsu mahābhūtesu rūpakkhandhassa anusayapaṭighapahānaṃ bhaṇati. Kāme rūpañca tañca asekkhabhūmiyaṃ. Kāye kāyānupassanā diṭṭhadhammasukhavihārañca. Balena ca ussāhena ca sabbaṃ manasi katattānaṃ pahānaṃ medaṃ katālikāya ca purisena ca maṇḍanakajātikena ca, etehi imassa mātāpitusambhūtaṃ paccavekkhaṇaṃ, so kāyena ca kāyānupassanāya ca cittena ca cittānupassanāya ca dve dhamme dhāreti. Kāyakilesavatthuṃ cittena ca cittasannissaye cittena subhāvitena sattannaṃ ca samāpattīnaṃ viharituṃ paṭijānāti.

96. Venerable sir, for whom mindfulness directed to the body is indeed undeveloped, that person, having accosted, approached, and not let go of a certain companion in the holy life, might set out on a journey through the country. That venerable one, in this matter, knows two things contradictorily; he knows in detail and knows again: the abandonment of views through the development of the mind, and the abandonment of craving through the development of the body. First, he makes a simile. 'Just as the earth is neither distressed nor disgusted by what is impure or pure, and does not obtain joy and gladness, even so I dwell with a mind like the earth, consequential, small, without enmity, and without affliction.' Thus, what does that venerable one know? He knows the abandonment of the pleasure faculty through the development of the body; he knows the abandonment of the joy faculty through the development of the mind. For those who follow the underlying tendency to lust, bodily feeling rejects the pleasure faculty. Indeed, in the feeling aggregate, whatever mental pleasant feeling there is, this arises from the condition of acquisition; pleasure rejects joy. It does not reject feeling born of mind-contact. Therein, regarding the four great elements, he speaks of abandoning the underlying tendency of aversion for the form aggregate. In the sensual realm there is form, and that is also in the plane of the non-learner. Contemplation of the body in the body is for a pleasant abiding in this very life. For those who have applied their whole mind with strength and effort, [they think:] 'This abandonment of mine is by a man who has made a mistake and by a man who is fond of adornment.' By these, for this person, it is the reflection on being born of mother and father. That person, with the body and with contemplation of the body, and with the mind and with contemplation of the mind, maintains two principles. He knows how to dwell in the seven attainments with a well-developed mind reliant on the mind, regarding the basis of bodily defilement.

Gahapatiputtopamatāya ca yathā gahapatiputtassa nānāraṅgānaṃ vatthakaraṇḍako puṇṇo bhaveyya, so yaṃ yadeva vatthayugaṃ pubbaṇhasamaye ākaṅkhati, pubbaṇhasamaye nibbāpeti, evaṃ majjhanhikasamaye, sāyanhasamaye, evameva so āyasmā cittassa subhāvitattā yathārūpena vihārena ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tathārūpena pubbaṇhasamayaṃ viharati, majjhanhikasamaye, sāyanhasamaye. Tena vesa āyasmatā upamāya me āsitāya pathavī vā anuttarā indriyabhāvanā bhāvitacittena. Tena so āyasmā idaṃ aṭṭhavidhaṃ bhāvanaṃ paṭijānāti catūsu mahābhūtesu, kāyabhāvanaṃ upakacaṇḍālaṃ purisametakaṃ bhavatalākāsu cittabhāvanaṃ, imāhi bhāvanāhi tāya bhāvanāya ca samathā pāripūrimantehi. Imehi catūhi paññāpāripūrimantehi.

This should be understood by the simile of the householder's son. Just as a householder's son might have a chest full of garments of various colors, and whatever pair of garments he desires in the morning, that he puts on in the morning; and similarly at midday and in the evening. Even so, that venerable one, because his mind is well-developed, whatever kind of abiding he desires to dwell in during the morning, in that kind of abiding he dwells in the morning; and similarly at midday and in the evening. Therefore, for that venerable one, by the simile spoken by me, just as with the earth, so with a developed mind there is the unsurpassed development of the faculties. Therefore, that venerable one understands this eightfold development: development of the body in the four great elements; and development of the mind in [the similes of] Upaka the outcaste, the man-eater, and the planes of existence. By these final developments and by that development, serenity reaches fulfillment. By these final four, wisdom reaches fulfillment.

97. Kathaṃ upakacaṇḍālaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Kāyo pakatiyā appaṭikūlaṃ kāye uddhumātakasaññā saṃkhittena nava saññā ime paṭikūlā dhammā ceso āyasmā paṭikūlato ajigucchito kāyagatāsatiyā bhāvanānuyogamanuyutto viharati, na hi tassa jigucchappahāya cittaṃ paṭikūlati.

97. How is it [like] Upaka the outcaste? He dwells perceiving the non-repulsive in repulsive things. The body is by nature non-repulsive. In the body there are the perception of a bloated corpse and, in brief, the nine perceptions; these are repulsive things. That venerable one, not disgusted by the repulsive, dwells engaged in the practice of developing mindfulness directed to the body. Indeed, for him, having abandoned disgust, the mind is not repulsed.

Kathaṃ [Pg.296] appaṭikūlesu dhammesu paṭikūlasaññī viharatīti? Kāyo sabbalokassa appaṭikūlo taṃ so āyasmā asubhasaññāya viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.

How does one dwell perceiving the repulsive in non-repulsive things? The body is non-repulsive to the entire world. That venerable one dwells with the perception of foulness in regard to it. Thus he dwells perceiving the repulsive in non-repulsive things.

Kathaṃ paṭikūlesu ca appaṭikūlesu ca appaṭikūlasaññī viharatīti api sabboyaṃ lokassa yamidaṃ muṇḍo pattapāṇī kulesu piṇḍāya vicarati, tena ca so āyasmā suvaṇṇadubbaṇṇena appaṭikūlasaññī cittena ca kāyena nibbidāsahagatena appaṭikūlasaññī, evaṃ paṭikūlesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive things? Indeed, of all the people in the world, there is this shaven-headed one, holding a bowl in hand, who wanders among families for alms-food. And because of that, that venerable one, with a mind that perceives the non-repulsive in the beautiful and the ugly, and with a body accompanied by disenchantment, perceives the non-repulsive. Thus, he dwells perceiving the non-repulsive in both repulsive and non-repulsive things.

Kathaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Paṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tattha so āyasmā paṭikūlasaññī viharati.

How does one dwell perceiving the non-repulsive in repulsive things? In repulsive things, there is the perception of beauty in a woman's form, and disgust at a bluish and festering corpse. Therein, that venerable one dwells perceiving the repulsive.

Kathaṃ paṭikūlesu dhammesu tadubhayaṃ abhinivajjayitvā upekkhako viharati sato ca sampajāno ca? Appaṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tadubhayaṃ abhinivajjayitvā ‘netaṃ mama’‘nesohamasmi’‘neso me’ attāti viharati. Evaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati sato sampajāno.

How, concerning repulsive and non-repulsive things, having avoided both, does one dwell equanimous, mindful, and with clear comprehension? When there is the perception of beauty in non-repulsive things such as a woman's form, and disgust at repulsive things such as a bluish and festering corpse, having avoided both, one dwells reflecting: ‘This is not mine, this I am not, this is not my self.’ Thus, having avoided both, one dwells equanimous, mindful, and with clear comprehension.

Aparo pariyāyo. Tedhātuko lokasannivāso sabbabālaputhujjanānaṃ appaṭikūlasaññā. Tattha ca āyasmā sāriputto appaṭikūlasaññī viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.

Another exposition. For all foolish worldlings, there is the perception of the non-repulsive in the world-system of the three realms. And therein, the Venerable Sāriputta dwells perceiving the repulsive. Thus, he dwells perceiving the repulsive in non-repulsive things.

Kathaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Paṭikūlasaññino sabbasekkhā idha kā tedhātuke sabbaloke. Tattha katamo bhūmippatto samādhiphale sacchikato appaṭikūlasaññī viharati? Kiṃ kāraṇaṃ? Na hi taṃ atthi yassa lokassa pahānāya paṭikūlasaññī uppādeyya.

How does one dwell perceiving the non-repulsive in repulsive things? For all trainees, there is the perception of the repulsive here in the entire world of the three realms. Therein, who is it that, having reached the stage and realized the fruit of concentration, dwells perceiving the non-repulsive? For what reason? Because there is no world for the abandoning of which one would need to produce the perception of the repulsive.

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati? Tedhātuke lokasannivāse yāva kāmalokabhūmatā hi rāgānaṃ vītarāgānaṃ paṭikūlasamatā rūpārūpadhātuṃ appaṭikūlasamatā. Tattha ca āyasmā sāriputto paṭikūlasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati.

How does one dwell perceiving the repulsive in both repulsive and non-repulsive things? In the world-system of the three realms, as far as the plane of the sense-sphere world, for both those with lust and those without lust, there is an equivalence of the repulsive; in the form and formless realms, there is an equivalence of the non-repulsive. And therein, the Venerable Sāriputta dwells perceiving the repulsive. Thus, he dwells perceiving the repulsive in both repulsive and non-repulsive things.

Kathaṃ [Pg.297] paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Yaṃ kiñci parato duruttānaṃ durāgatānaṃ vacanapathānaṃ taṃ vacanaṃ appaṭikūlaṃ yāvatā vācaso appatirūpā tathā janassa appaṭikūlasaññā. Tattha āyasmā sāriputto abhiññāya sacchikato appaṭikūlasaññī viharati, evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive things? Whatever courses of speech from others are ill-spoken and ill-come, that speech is non-repulsive. Insofar as words are unseemly, so there is for people a perception of the non-repulsive. Therein, the Venerable Sāriputta, having realized this for himself through direct knowledge, dwells perceiving the non-repulsive. Thus, he dwells perceiving the non-repulsive in both repulsive and non-repulsive things.

98. Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu tadubhayaṃ abhinivajjayitvā upekkhako ca viharati sato ca sampajāno? Yañca nesaṃ samanupassati ye dhammā duccaritā, te dhammā appaṭikūlā. Tattha āyasmā sāriputto iti paṭisañcikkhati ye dhammā duccaritā, te dhammā aniṭṭhavipākā. Ye dhammā sucaritā, te ācayagāmino. So ca sucaritaṃ ācayagāminiṃ karitvā duccaritaṃ aniṭṭhavipākaṃ karitvā tadubhayaṃ abhinivajjayitvā upekkhako viharati.

98. How does one dwell equanimous, mindful, and with clear comprehension, having avoided both in regard to repulsive and non-repulsive things? He observes of them that those things which are misconduct are non-repulsive. Therein, the Venerable Sāriputta reflects thus: ‘Those things that are misconduct have a disagreeable result. Those things that are good conduct are conducive to accumulation.’ And he, considering that good conduct is conducive to accumulation and that misconduct has a disagreeable result, having avoided both, dwells equanimous.

Atha paṭikūlesu ca dhammesu appaṭikūlesu ca paṭikūlasaññī viharati. Taṇhā paṭikūladhammā kiṃ kāraṇaṃ? Taṇhāvasena hi sattā dvīhi dhammehi sattā, kabaḷīkāre āhāre rasataṇhāya sattā, phasse sukhasaññāya sattā. Tatthāyasmā sāriputto kabaḷīkāre ca āhāre paṭikūlasaññī viharati, phasse ca dukkhasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca paṭikūlasaññī viharati.

Then he dwells perceiving the repulsive in both repulsive and non-repulsive things. Craving is a repulsive thing. For what reason? For by the power of craving, beings are attached by two things: they are attached by craving for flavor in physical food, and attached by the perception of pleasure in contact. Therein, the Venerable Sāriputta dwells perceiving the repulsive in physical food and perceiving suffering in contact. Thus, he dwells perceiving the repulsive in both repulsive and non-repulsive things.

Kathaṃ paṭikūlesu ca dhammesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Taṇhākkhayaṃ anuttaraṃ nibbānaṃ tathā bālaputhujjanānaṃ paṭikūlasaññā pahatasaññā ca. Tatthāyasmato sāriputtassa appaṭikūlasaññā abyāpādasaññā ca sāmaṃ paññāya passitvā evaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive things? For foolish worldlings, the destruction of craving, unsurpassed Nibbāna, is a perception of the repulsive and a perception of what is struck down. But for the Venerable Sāriputta, having seen for himself with wisdom, there is the perception of the non-repulsive and the perception of non-ill will. Thus, he dwells perceiving the non-repulsive in repulsive things.

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Tatiye ca nibbāne paṭikūlasaññino yasena ca kittini ca appaṭikūlasaññino. Tatthāyasmā sāriputto assādañca ādīnavañca nissaraṇañca yathābhūtaṃ sammāpaññāya paṭijānanto paṭikūlañca appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā appaṭikūlasaññī viharati.

How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive things? And thirdly, in regard to Nibbāna, there are those who perceive the repulsive, and those who, through fame and renown, perceive the non-repulsive. Therein, the Venerable Sāriputta, understanding as it really is with right wisdom the gratification, the danger, and the escape, and having avoided both things—the repulsive and the non-repulsive—dwells perceiving the non-repulsive.

Kathaṃ [Pg.298] paṭikūlaṃ appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati? Sato ca sampajāno ca, yañca samanupassati anunayo appaṭikūlo dhammo paṭigho ca paṭikūlo dhammo, tatthāyasmā sāriputto anunayassa paṭighappahīnattā upekkhako viharati sato sampajāno ca. Yañcassa samanupassati ayaṃ pañcavidhā anuttarā indriyabhāvanā. Ayaṃ suttaniddeso.

How does one dwell equanimous, having avoided both the repulsive and the non-repulsive thing, being mindful and clearly comprehending? One observes that attraction is a non-repulsive thing and aversion is a repulsive thing. Therein, the venerable Sāriputta, due to having abandoned attraction and aversion, dwells equanimous, mindful, and with clear comprehension. And what he observes is this fivefold unsurpassed development of the faculties. This is the explanation of the discourse.

99. Tattha katamo desanāhāro? Imamhi sutte kiṃ desitabbaṃ? Tattha vuccate, imamhi sutte diṭṭhadhammasukhavihāro desito, tathā vimuttaṃ cittaṃ paccavekkhaṇā ca adhipaññādhammaṃ desitaṃ.

99. Therein, what is the Teaching Mode of exposition? What is to be taught in this discourse? Therein, it is said: In this discourse, dwelling happily in the present life is taught, and likewise the liberated mind, reviewing, and the Dhamma of higher wisdom are taught.

Tattha katamo vicayo? Ye kāye kāyānupassino viharanti, tesaṃ cittaṃ anunayappaṭighena na viharati anunayappaṭighena cābhiramamānassa cittaṃ samaggataṃ bhavissatīti bhāvanāya balametaṃ, ayaṃ vicayo hāro.

Herein, what is the mode of investigation? For those who dwell contemplating the body in the body, their mind does not dwell with attraction and aversion; and that the mind of one delighting with attraction and aversion will become unified—this is the strength of development. This is the mode of investigation.

Tattha katamo yuttihāro? Kāyabhāvanāya ca cittabhāvanāya ca na kiñci sabrahmacārī atimaññissatīti. Atthi esā yutti, ayaṃ yuttihāro.

Herein, what is the mode of reason? That on account of the development of the body and the development of the mind, a fellow monastic will not despise another for any reason. This is the reason. This is the mode of reason.

Tattha katamo padaṭṭhāno hāro? Kāyabhāvanāya paṭhamassa sati upaṭṭhānassa padaṭṭhānaṃ. Yā pathavīsamacittatā, sā aniccānupassanāya padaṭṭhānaṃ.

Herein, what is the mode of proximate cause? The development of the body is the proximate cause for the first establishment of mindfulness. The state of mind like the earth is the proximate cause for the contemplation of impermanence.

Tattha katamo lakkhaṇo? Yaṃ pathavīsamena cetasā viharati attānupassī pathavīsamena gihī viharati. Ko attho pathavīsamenāti? Yathā ye ca selopamatāya akammayuttā evameva pathavīsamo ayaṃ hiriyatāya. Ayaṃ lakkhaṇo.

Herein, what is the mode of characteristic? That one, contemplating the body, dwells with a mind like the earth; a householder dwells with a mind like the earth. What is the meaning of 'like the earth'? Just as those who are like a rock mountain are not engaged in action, even so is this one like the earth due to a lack of shame. This is the mode of characteristic.

Tattha katamo catubyūho hāro? Imamhi byākaraṇe ko tassa āyasmato adhippāyo? Ye keci arahantā indriyabhāvanaṃ ākaṅkhiyanti, te pathavīsamataṃ uppādayissantīti. Ayaṃ adhippāyo.

Herein, what is the fourfold mode of exposition? In this explanation, what is the intention of that venerable one? Whichever arahants desire the development of the faculties, they will produce the state of being like the earth. This is the intention.

Tattha katamo āvaṭṭoti? Natthi āvaṭṭassa bhūmi.

Herein, what is the mode of reversal? There is no ground for the mode of reversal.

Tattha [Pg.299] katamo vibhatti? Yo kāyānupassī viharati, so pathavīsamacittataṃ paṭilabhissatīti na ekaṃsena. Kiṃ kāraṇaṃ? Ye khaṇḍakādichinnakādino, na te pathavīsamacittataṃ paṭilabhanti. Sabbā kāyagatāsati sekkhabhāvanāya nibbānaṃ phalaṃ, ayaṃ vibhatti.

Herein, what is the mode of distinction? That one who dwells contemplating the body will attain the state of mind like the earth is not certain. What is the reason? Those whose virtue is broken, cut, and so forth, do not attain the state of mind like the earth. For the learner's development of all mindfulness directed to the body, Nibbāna is the fruit. This is the mode of distinction.

Tattha katamo parivattano hāro? Ye kāyānupassino viharissanti, tesaṃyeva kāyapaccayā uppajjeyya āsavā vighātapariḷāhā, ayaṃ parivattano hāro.

Herein, what is the mode of exchange? For those who will dwell contemplating the body, for them indeed, on account of the body, taints accompanied by distress and anguish may arise. This is the mode of exchange.

Tattha katamo otaraṇo? Pañcakkhandhā avitiṇṇā bāvīsatindriyāni, tathā yaṃ manindriyaṃ, taṃ manodhātu manāyatanañca. Yaṃ samādhindriyaṃ, taṃ dhammadhātu dhammāyatanañca. Ayaṃ otaraṇo hāro.

Herein, what is the mode of inclusion? The twenty-two faculties have not transcended the five aggregates. Likewise, that which is the mind faculty is also the mind-element and the mind-base. That which is the concentration faculty is also the Dhamma-element and the Dhamma-base. This is the mode of inclusion.

Tattha katamo sodhano hāro? Ye ca manasā cattāro bhāvetabbā, te sabbe bhāvitā yaṃ taṃ manena pahīne pattabbataṃ sabbattha etassa ca atthāya ārambho, so attho suddho. Ayaṃ sodhano hāro.

Herein, what is the mode of purification? The four things that are to be developed by the mind, they have all been developed. That which is the state to be attained in abandoning exists. And everywhere the undertaking is for the sake of this purpose; that purpose is pure. This is the mode of purification.

Tattha katamo adhiṭṭhāno? Ayaṃ samādhi ekattatāya paññatto, cha kāyā ekattatāya paññattā. Pañcindriyāni rūpīni rūpakāyo. Cha vedanākāyā vedanākāyo. Cha saññākāyā saññākāyo. Cha cetanākāyā cetanākāyo. Cha viññāṇakāyā viññāṇakāyo. Sabbepi ete dhammā dhammakāyotiyeva saṅkhaṃ gacchanti. Ayaṃ adhiṭṭhāno.

Herein, what is the mode of determination? This concentration is designated for the state of oneness; the six bodies are designated for the state of oneness. The five material faculties are the form-body. The six bodies of feeling are the feeling-body. The six bodies of perception are the perception-body. The six bodies of volition are the volition-body. The six bodies of consciousness are the consciousness-body. All these phenomena are reckoned only as the Dhamma-body. This is the mode of determination.

Parikkhāroti samāpattikosallañca vīthikosallañca hetu. Yañca gocarakosallaṃ yañca kallaṃ taṃ kosallaṃ paccayo. Vodānakosallaṃ hetu, kallaṃ paccayo. Sukhaṃ hetu, abyāpajjaṃ paccayo. Ayaṃ parikkhāro.

The mode of equipment is as follows: Skill in attainment and skill in process are the generative cause. Skill in resort and skill in suitability are the supportive condition. Skill in purification is the generative cause; suitability is the supportive condition. Happiness is the generative cause; non-affliction is the supportive condition. This is the mode of equipment.

Tattha katamo samāropanoti? Yathā pathavī sucimpi nikkhīpante asucimpi nikkhitte tādiseyeva evaṃ kāyo manāpikehipi phassehi amanāpikehipi phassehi tādisoyeva paṭighasamphassena vā sukhāya vedanāya tādisaṃ yo cittaṃ. Idaṃ suttaṃ vibhattaṃ saopammaṃ ugghaṭitaññussa puggalassa vibhāgena. Tattha samāropanāya avakāso natthi.

Herein, what is the mode of application? Just as the earth remains the same when something clean is placed upon it or when something unclean is placed upon it, so too the body remains the same when touched by pleasant contacts and by unpleasant contacts. Likewise, the mind remains the same with contact of resistance or with pleasant feeling. This discourse, with its simile, has been analyzed by way of a division for a person of quick understanding. Herein, there is no occasion for the mode of application.

100. Tattha [Pg.300] katamaṃ suttaṃ saṃkilesabhāgiyaṃ? Yato ca kusalehi dhammehi na virodhati, na vaḍḍhati, imaṃ ādīnavaṃ bhagavā deseti, tasmā channaṃ vivareyya, vivaṭaṃ nātivassati, tato ādīnavato vivareyyāti taṃ tīhi dhammehi nābhidhaṃsitāti asubhasaññāya rāgena nābhidhaṃsiyati. Mettāya dosena nābhidhaṃsiyati. Vipassanā mohena nābhidhaṃsiyati. Evañcassa yo yo dhammo paṭipakkho tamhi tamhi dhamme paripūrissati. Yo tassa dhammassa akusalo dhammo paṭipakkho, tena nādhivāsiyati.

100. Herein, which discourse partakes of defilement? Since one neither conflicts with nor grows in wholesome states, the Blessed One teaches this danger. Therefore, one should uncover what is covered; it does not rain upon what is open. Therefore, due to the danger, one should uncover. It is not overcome by three states: by the perception of foulness, it is not overcome by lust; by loving-kindness, it is not overcome by hatred; by insight, it is not overcome by delusion. And thus, for this one, whatever state is the counterpart, in that very state he will become perfect. The unwholesome state which is the opponent of that wholesome state is not endured by him.

Aparo pariyāyo. Ye ime dhammā attanā na sakkoti vuṭṭhānaṃ, te ete dhammā desitā. Channamativassatīti tehi vitakkaṃ yena ca sakkā puna desitaṃ cittaṃ vibhāvetuṃ pariyodāpetuṃ vivekaninnassa vivekapoṇassa vivekapabbhārassa vuddhiṃ virūḷhiṃ vepullataṃ āpajjati kusalesu dhammesu, seyyathāpi nāma uppalaṃ vā kumudaṃ vā padumaṃ vā udake sukkapakkhe cando yāvaratti yāvadivaso āgacchati, tassa vuddhiyeva pāṭikaṅkhitabbā, na parihāni, evaṃvidhaṃ taṃ cittaṃ nābhidhaṃsiyati. Aparopettha yo akūṭo asaṭho amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tattha yo chādeti tassa akusalā dhammā cittaṃ anudhāvanti. Channamativassatīti yo pana hoti asaṭho akūṭo amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tassa cittaṃ akusalehi dhammehi na viddhaṃsiyati, ayaṃ suttattho.

Another method. These states are taught for those who are not able to arise from them by themselves. As for the saying, 'It rains upon the covered': by those thoughts by which it is possible to clarify and purify the mind that has been taught again, for one inclined to seclusion, sloping towards seclusion, tending towards seclusion, there comes to be growth, increase, and abundance in wholesome states. Just as, for a blue lotus, a white lotus, or a red lotus in the water, or for the moon in the waxing fortnight, as night and day pass, only growth is to be expected, not decline; such a mind is not overcome. Furthermore, herein is one who is not crooked, not fraudulent, not deceitful, an upright person who reveals himself as he truly is. Therein, for one who conceals, unwholesome states pursue the mind. As for the saying, 'It rains upon the covered': for one who is not fraudulent, not crooked, not deceitful, an upright person who reveals himself as he truly is, his mind is not destroyed by unwholesome states. This is the meaning of the discourse.

101. Tattha katamā desanā? Idha desitā dasa akusalakammapathā adhivassanatāya dasa kusalakammapathā anadhivassanatāya akusalehi na visujjhati. Yathā vuttaṃ bhagavatā ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissantī’’ti.

101. Herein, what is the teaching? Herein are taught the ten unwholesome courses of action, due to being rained upon, and the ten wholesome courses of action, due to not being rained upon. One is not purified by unwholesome states. As was said by the Blessed One: 'Monks, it is due to the defilements of the mind that beings are defiled.'

Tattha katamo vicayo? Yassevaṃ cittaṃ adhivāsiyati, tassa bujjhitassa yaṃ bhaveyya kūṭeyya, taṃ ānantariyenapi satthari vā guṇānukampanatāya, ayaṃ vicayo.

Among these, what is the vicaya-hāra? For one whose mind thus endures, for whatever reason there might be crookedness, that might occur without immediate consequence toward the Teacher, or out of regard for his virtues. This is the vicaya-hāra.

Tattha katamā yuttīti? Evaṃ anadhivasiyantaṃ cittaṃ vuṭṭhāti. Vuṭṭhitaṃ patiṭṭhahati kusalesu dhammesūti atthi esā yutti.

Among these, what is the yutti-hāra? Thus, the mind that does not endure emerges. The emerged mind becomes established in wholesome states. This is the suitability.

Padaṭṭhānanti [Pg.301] channamativassatīti channaṃ asaṃvarānaṃ padaṭṭhānaṃ, vivaṭaṃ nātivassatīti achannaṃ saṃvaraṇānaṃ. Tasmā channaṃ vivareyya vivaṭaṃ nātivassatīti desanāya padaṭṭhānaṃ.

The padaṭṭhāna-hāra: 'The covered overflows' is the proximate cause of non-restraint. 'The uncovered does not overflow' is the proximate cause of restraint. Therefore, the saying 'One should uncover the covered; the uncovered does not overflow' is the proximate cause of the teaching.

Lakkhaṇoti channamativassatīti ye keci vicittena channena ekalakkhaṇā dhammā sabbe te aviddhaṃsiyanti. Tasmā channaṃ vivareyya. Vivaṭaṃ nātivassatīti ye keci tena acchannena ekalakkhaṇā dhammā sabbe te nātivassantīti lakkhaṇo hāro.

The lakkhaṇa-hāra: Regarding 'The covered overflows': whatever states have the same characteristic as a variegated covering, all those states are not destroyed. Therefore, 'One should uncover the covered.' Regarding 'The uncovered does not overflow': whatever states have the same characteristic as that which is uncovered, all those states are not rained upon. This is the lakkhaṇa-hāra.

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Yesaṃ kesañci cittaṃ akusalā dhammā adhipaṭidesitā te yathādhammaṃ paṭikarissantīti ayaṃ tattha bhagavato adhippāyo. Ayaṃ catubyūho hāro.

Among these, what is the catubyūha-hāra? In this discourse, what is the Blessed One's intention? For whomever unwholesome states concerning the mind are repeatedly taught, they will remedy it according to the Dhamma. This is the Blessed One's intention therein. This is the catubyūha-hāra.

Āvaṭṭoti yaṃ channaṃ taṃ duvidhaṃ kampamānaṃ samucchitabbo. Ānantariyasamādhīnaṃ. Tattha passaddhiyañca māno āsave vaḍḍheti, assaddhiyena ca pamādaṃ gacchati, pamādena onamati, unnaḷabhāvaṃ gacchati. Vuttaṃ cetaṃ bhagavatā ‘‘unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā’’ti cattāri tāni upādānāni, yāni cattāri upādānāni, te pañcupādānakkhandhā bhavanti. Imāni saccāni dukkhañca samudayo ca. Tasmā channaṃ vivareyyāti yena hetunā, te āsavā vaḍḍhanti. Tesaṃ pahīnattā āsavā pahīyante. Tattha appamādena assaddhiyaṃ pahīyati uddhaccakukkuccappahānena oḷārikatā tassa dve dhammā na samatho ca bhāvanā ca pāripūriṃ gacchanti. Yo tesaṃ āsavānaṃ khayo, ayaṃ nirodho. Imāni cattāri saccāni, ayaṃ āvaṭṭo.

The āvaṭṭa-hāra: Whatever is covered, that which is twofold and trembling should be cut off. Among the immediate concentrations, conceit in tranquility increases the corruptions. Through faithlessness one goes to heedlessness; through heedlessness one stoops, one goes to a state of arrogance. And this was said by the Blessed One: 'For the arrogant and heedless, their corruptions increase.' Those four are the clingings. Whichever four clingings there are, they become the five aggregates subject to clinging. These are the truths: suffering and origin. Therefore, 'One should uncover the covered.' By which cause those corruptions increase, due to their abandonment, the corruptions are abandoned. Therein, through heedfulness, faithlessness is abandoned. Through the abandoning of restlessness and remorse, due to coarseness, for that person the two states—serenity and development—do not go to fulfillment. Whatever is the destruction of those corruptions, this is cessation. These are the four truths. This is the āvaṭṭa-hāra.

Tattha katamo vibhatti hāro? Channamativassatīti na ekaṃso. Kiṃ kāraṇaṃ? Yassa assā nivattanā yathāpi sekkhānaṃ. Yathāvuttaṃ bhagavatā –

Among these, what is the vibhatti-hāra? 'The covered overflows' is not absolute. What is the reason? Because for one there may be a turning back, just as for trainees. As was said by the Blessed One:

‘‘Kiñcāpi sekkho pakareyya pāpaṃ, kāyena vācāya uda cetasā vā;

Abhabbo hi tassa pariguhanāya, abhabbatā diṭṭhapadassa hotī’’ti.

“Although a trainee might commit an evil deed by body, by speech, or by mind, he is indeed incapable of concealing it; this incapability is a characteristic of one who has seen the state.”

Kiñcāpi [Pg.302] tesaṃ nivāraṇaṃ cittaṃ hoti. Api tu appaccayā samāye ca te niddisitabbā, ayaṃ vibhattihāro.

Although their mind may be one with hindrances, nevertheless, those states, being without deep-rooted cause, should be pointed out at the right time. This is the vibhatti-hāra.

Tattha katamo parivattano hāro. Channamativassatīti yassa ye dhammā sabbaṃ anavivaṭaṃ ativassiyati, vivaṭaṃ nātivassati, avaguṇantaṃ nātivassati. Ayaṃ parivattano hāro.

Among these, what is the parivattanā-hāra? Regarding 'The covered overflows': for whomever there are certain states, it rains excessively upon all who are not free from the round of rebirth. It does not rain upon one who is free from the round. It does not rain upon one who conceals virtue. This is the parivattanā-hāra.

Tattha katamo vevacano hāro. Channanti āvutaṃ nivutaṃ pihitaṃ paṭikujjitaṃ sañchannaṃ parodhaṃ, vivaṭaṃ nātivassatīti yassa te dhammā pabbajjitā vinodaṃ nādhivassitā vantikatāti, ayaṃ vevacano hāro.

Among these, what is the vevacana-hāra? 'Covered' means veiled, hindered, closed, overturned, well-covered, obstructed. 'The uncovered is not rained upon' means, for one who has gone forth, those states that are abandoned, dispelled, not rained upon, and rejected. This is the vevacana-hāra.

Tattha katamo paññatti hāro. Channamativassatīti kilesabhāgiyapaññattaṃ vivaṭaṃ nātivassatīti sadhammakiccaṃ yaṃ paṭipadā paññattiyā paññattaṃ, tasmā hi channaṃ vivareyyāti anusāsanapaññattiyā paññattaṃ, vivaṭaṃ nātivassatīti niddhānapaññattiyā paññattaṃ, ayaṃ paññatti hāro.

Among these, what is the paññatti-hāra? 'The covered overflows' is designated as pertaining to the defilements. 'The uncovered does not overflow', which is the duty of the true Dhamma, is designated by the designation of the path. Therefore, 'One should uncover the covered' is designated by the designation of instruction. 'The uncovered does not overflow' is designated by the designation of conclusion. This is the paññatti-hāra.

Tattha katamo otaraṇo hāro? Channamativassatīti tayo kilesā rāgo doso moho, te khandhesu saṅkhārakkhandho…pe… te purā yathā niddiṭṭhaṃ khandhadhātuāyatanesu, ayaṃ otaraṇo hāro.

Among these, what is the otaraṇa-hāra? 'The covered overflows' refers to the three defilements: greed, hatred, and delusion. Among the aggregates, they are the aggregate of formations... and so on... they are shown in the aggregates, elements, and sense bases as previously indicated. This is the otaraṇa-hāra.

Tattha katamo sodhano hāro? Yenārambhena idaṃ suttaṃ bhāsati so ārambho niyutto.

Among these, what is the sodhana-hāra? The introduction by which this discourse is spoken, that introduction is suitable.

Adhiṭṭhānoti channamativassatīti ekattatāya paññattaṃ. Kiṃkāraṇaṃ? Idaṃ hi ativassatīti imassa ca ativassati evañca ativassatīti ayaṃ vemattatāya yā suṇasādhāraṇehi lakkhaṇehi paññāpiyati, sā ekattapaññatti.

The adhiṭṭhāna-hāra: 'The covered overflows' is designated as a unity. What is the reason? Indeed, 'it overflows,' and for this person 'it overflows,' and thus 'it overflows'—this diversity, which is designated by characteristics common to hearing, is a designation of unity.

Tattha katamo parikkhāro? Yañca taṃ ativassiyanti, tassa dve hetū dve paccayā akusalapasuteva vācakattābhirati ca. Ime dve ayonisomanasikāro ca kusalā dhammā vopasaggā ca, ime dve paccayā.

Among these, what is the parikkhāra-hāra? For one upon whom it rains excessively, there are two causes and two conditions. The two causes are devotion to the unwholesome and delight in skillfulness in speech. The two conditions are unwise attention and decline in wholesome states. These are the two conditions.

Tattha katamo samāropano? Channamativassatīti vemati passatīti channaṃ yaṃ pariggahituṃ yaṃ adesituṃ appassutaṃ yaṃ kathaṃkathā vibhūtena akusalamūlena yaṃ taṇhāya ca te vaḍḍhati dosāti sannitvā te appasakkhayena saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano[Pg.303]. Yaṃ puna tathā desanā, tasseva akusalā dhammā vuddhiṃ virūḷhiṃ vepullatamāpajjati tassa saṅkhārā nirodhā, ayaṃ samāropano.

Among these, what is the samāropana-hāra? Regarding 'The covered overflows', it means 'one sees doubt'. That which is covered is to be grasped; that which is of little learning is not to be taught; that which is doubt... Due to the manifest unwholesome root, because of which craving and hatred increase for you, having thus concluded, those formations increase due to lack of power. Conditioned by formations is consciousness, and so on up to aging and death. This is the samāropana-hāra. Again, because of such a teaching, for that very person unwholesome states come to increase, growth, and abundance. For that person, there is the cessation of formations. This is the samāropana-hāra.

102. Cattāro puggalā tamo tamaparāyanoti…pe… tattha katamo vuccate tamo nāma? Yo tamo andhakāro, yathā vuttaṃ bhagavatā ‘‘yathā andhakāre tasmiṃ bhayānake sakampidhātupuriso na passati, evameva aññāṇato tamopanandhakāro pāpakasakammasavipākaṃ na saddho hoti. Iti evaṃ lakkhaṇatā aññāṇaṃ tamo avijjā moho, yena sattā yathābhūtaṃ nappajānanti, iti vuccati tamoti. So tiṇṇaṃ cakkhūnaṃ tamo maṃsacakkhuno dibbacakkhuno paññācakkhuno, imesaṃ cakkhūnaṃ idha tamo niddisiyati aññāṇanti. Tattha katamaṃ aññāṇaṃ adassanaṃ? Atha nissaye yaṃ pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ hetumhi aññāṇaṃ paccayamhi aññāṇaṃ tassa aññāṇino samādhibhūtassa eso nissando. Yaṃ na jānāti idaṃ sevitabbaṃ idaṃ na manasikātabbanti. So tena tamena niddisiyati tamopi yathā vuccati. Mūḷhoti evaṃ cetanā. Tena tamena so puggalo vuccati. Tamoti so tena tamena asamūhatena asamucchinnena tapparamo bhavati tapparāyano, ayaṃ vuccati puggalo tamo tamaparāyanoti. Parāyanoyeva dhammo manasikātabbo so tamo dahati aññacittaṃ upaṭṭhapeti. Te cassa dhammā nijjhānakkhamanti. So sutamayāya paññāya samanupassati.

102. There are four persons: the one of darkness, the one destined for darkness... and so on... Herein, who is called 'tamo' (darkness)? The 'tamo' is darkness, like a blind person. As was said by the Blessed One: 'Just as in that terrifying darkness, a man of trembling nature does not see, in the same way, due to ignorance—delusion is called darkness—one does not have faith in the result of one's own evil deeds.' Thus, by this characteristic, ignorance is called 'tamo' (darkness), 'avijjā' (nescience), and 'moho' (delusion), by which beings do not know things as they truly are. Therefore, it is called 'tamo'. It is the darkness for the three eyes: the physical eye, the divine eye, and the wisdom eye. Here, in this teaching, the darkness for these eyes is pointed out as ignorance. Therein, what is ignorance? It is not seeing. Furthermore, regarding the support, whatever ignorance there is concerning the past, ignorance concerning the future, ignorance concerning the past and future, ignorance concerning the cause, ignorance concerning the condition—for that ignorant person who is not composed, this is the consequence. That one does not know: 'This should be associated with; this should not be attended to.' He is pointed out by that darkness. 'Tamo' is also spoken of as 'mūḷho' (deluded); such is the intention. By that darkness, that person is called 'tamo'. By that darkness which is not uprooted, not cut off, he becomes one who delights in it, one who is destined for it. This person is called 'one of darkness, destined for darkness'. In the next existence, that very Dhamma should be attended to; it burns that darkness and establishes the mind of Arahatship-fruition. And those dhammas are fit for his contemplation. He sees with wisdom born of learning.

Tattha katamo tamo jotiparāyano? So tena paññāvasena iriyati evaṃ tasseva iriyantassa parāyano bhavati. Ayaṃ vuccate puggalo tamo jotiparāyano.

Herein, who is the person of darkness destined for light? He proceeds by the power of that wisdom. Thus, for him who is so proceeding, that becomes his destination. This person is called 'one of darkness destined for light'.

Tattha katamo puggalo joti jotiparāyano ? Tattha vuccati joti nāma yaṃ tassa ce tamassa paṭipakkhena ye ca dhamme antamaso ñāṇāloko, so suṇadhammo puggalo tamo jotiparāyano, tattha vuccate, yoyaṃ puggalo tamo jotiparāyano, so yadi tathārūpaṃ kalyāṇamittaṃ paṭilabhati, yo naṃ akusalato ca nivāreti [Pg.304] bhāvitakusalatāva bhāvī niyojetīti. Evañca saddhammaṃ deseti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhajitabbā, ime dhammā na bhajitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. Paccate saññāya yathā saññāyati satindriyāni, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvetabbā, ime dhammā na bhāvetabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. So te dhamme susuyyati, sotaṃ odahati, aññaṃ cittaṃ upaṭṭhapeti, te cassa dhammā nijjhānakkhamanti, so sutamayāya paññāya samannāgato so tena paccayavasena iriyati evaṃ tasseva iriyanti tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.

Herein, who is the person of light destined for light? Therein, 'joti' (light) is said to be that which is the opposite of darkness, and those dhammas, at the very least, the light of knowledge. If it is said that the person who has heard the Dhamma is 'one of darkness destined for light', an answer is given here: If this person who is 'one of darkness destined for light' obtains such a good spiritual friend, who restrains him from the unwholesome and engages him in what is wholesome to be developed, and teaches the true Dhamma thus: 'These dhammas are wholesome; these dhammas are unwholesome. These dhammas are blameworthy; these dhammas are blameless. These dhammas are to be associated with; these dhammas are not to be associated with. These dhammas are to be cultivated; these dhammas are not to be cultivated. These dhammas are to be undertaken and abided in; these dhammas are not to be undertaken and abided in. These dhammas are to be attended to; these dhammas are not to be attended to.' It is known by perception, just as the faculties of mindfulness are perceived. He knows thus: 'These dhammas are wholesome; these dhammas are unwholesome. These dhammas are blameworthy; these dhammas are blameless. These dhammas are to be associated with; these dhammas are not to be associated with. These dhammas are to be developed; these dhammas are not to be developed. These dhammas are to be undertaken and abided in; these dhammas are not to be undertaken and abided in. These dhammas are to be attended to; these dhammas are not to be attended to.' He listens well to those dhammas, gives ear, and establishes the mind of non-delusion-fruition. And those dhammas are fit for his contemplation. He is endowed with wisdom born of learning. He proceeds by the power of that condition. Thus, for him they proceed; he becomes one who delights in it, one who is destined for it. This person is called 'one of darkness, destined for darkness'.

Tattha katamo puggalo joti tamaparāyano? Joti nāma yā tasseva tamassa paṭipakkhena ye dhammā antamaso ñāṇāloko, so puna dhammo. Katamā uccate? Paññāyato paṇḍitoti vuccate, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvitabbā, ime dhammā na bhāvitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbā. Idha pana pāpamittasaṃsevano pāpamittavasānugo akusale dhamme abhivaḍḍheti, kusale dhamme pajahati. So tena pamādena paccayasaññā amanasikatvā assatiasampajaññaṃ āsevati. Tayā yo paṭipakkho tamo, so pavaḍḍheti. So tamābhibhūto parāyano tamaparamo ceva bhavati. Ayaṃ vuccati puggalo joti tamaparāyano.

Herein, who is the person of light destined for darkness? 'Joti' (light) is the name for those dhammas which are the opposite of that very darkness, at the very least, the light of knowledge; that is the puna dhamma. How is it said? Because of wisdom, one is called wise. He knows thus: 'These dhammas are wholesome; these dhammas are unwholesome. These dhammas are blameworthy; these dhammas are blameless. These dhammas are to be associated with; these dhammas are not to be associated with. These dhammas are to be developed; these dhammas are not to be developed. These dhammas are to be undertaken and abided in; these dhammas are not to be undertaken and abided in. These dhammas are to be attended to; these dhammas are not to be attended to.' But here, one who associates with bad friends, who follows the will of bad friends, develops unwholesome dhammas and abandons wholesome dhammas. Through that heedlessness, not attending to the perception of conditions, one resorts to lack of mindfulness and lack of clear comprehension. By that, one develops darkness, which is the opposite of the wholesome. Being oppressed by darkness, having darkness as one's destination, one indeed delights in darkness. This person is called 'one of light destined for darkness'.

103. Tattha katamo puggalo joti jotiparāyano? Tattha vuccate soyaṃ puggalo kalyāṇamittassa sannissito bhavati sakkā saṃyogī kusalaṃ [Pg.305] gavesī, so kalyāṇamitte upasaṅkamitvā paripucchati, paripañhayati? Kiṃ kusalaṃ, kiṃ akusalaṃ? Kiṃ sāvajjaṃ, kiṃ anavajjaṃ? Kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ? Kiṃ bhāvitabbaṃ, kiṃ na bhāvitabbaṃ? Kiṃ upasampajja vihātabbaṃ, kiṃ na upasampajja vihātabbaṃ? Kiṃ manasikātabbaṃ, kiṃ na manasikātabbaṃ? Kathaṃ saṃkileso hoti, kathaṃ vodānaṃ hoti? Kathaṃ pavatti hoti, kathaṃ nivatti hoti? Kathaṃ bandho hoti, kathaṃ mokkho hoti? Kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hoti? So ettha desitaṃ yathā upaṭṭhitaṃ tathā sampaṭipajjanto so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Evaṃ…pe… yāva kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hotīti vitthārena kātabbaṃ. So te dhamme adhipāṭikaṅkhāti evaṃ lakkhaṇaṃ ñāṇaṃ vijjā ālokaṃ vaḍḍheti. So puggalo tapparamo bhavati tapparāyano, ayaṃ vuccate puggalo joti jotiparāyano.

103. Among these, which person is light, destined for light? Herein, it is said: This person is one who relies on a good friend. Being associated with the wholesome and seeking the wholesome, he is able to do so. Approaching good friends, he asks and questions: 'What is wholesome? What is unwholesome? What is blameworthy? What is blameless? What should be practiced? What should not be practiced? What should be developed? What should not be developed? What should be undertaken and abided in? What should not be undertaken and abided in? What should be attended to? What should not be attended to? How does defilement occur? How does purification occur? How does continuation occur? How does cessation occur? How does bondage occur? How does liberation occur? How does the arising of self-identity occur? How does the cessation of self-identity occur?' Practicing well according to what has been taught and is present, he thus understands distinctly: 'These dhammas are wholesome; these dhammas are unwholesome.' And so on... this should be done in detail up to: 'How does the arising of self-identity occur? How does the cessation of self-identity occur?' He strongly desires those dhammas. Thus, he increases the characteristic, knowledge, and the light that is true knowledge. That person delights in that and has that as his destination. This person is called 'light, destined for light'.

Tattha katamo puggalo tamo tamaparāyano? Yo akusalaṃ dhammaṃ dīpeti. Taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti, tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.

Among these, which person is darkness, destined for darkness? It is one who explains the unwholesome dhamma. He shows rebirth in inferior destinations through the development of that. He delights in that and has that as his destination. This person is called 'darkness, destined for darkness'.

Tattha yo puggalo tamo jotiparāyano? So tamena akusalassa kammassa vipākaṃ dasseti. Tameti yaṃ cakkhu kalyāṇamittassa yena akusale dhamme pajahati, kusale dhamme abhivaḍḍhati.

Among these, which person is darkness, destined for light? He shows the result of unwholesome kamma by means of darkness. There is the eye of a good friend, by which one abandons unwholesome dhammas and increases wholesome dhammas.

Tattha yo ca paṇītāsu gatīsu upapattiṃ dasseti, tapparamo tena vuccate tamo jotiparāyano.

Among these, he who also shows rebirth in excellent destinations, delighting in that, is therefore called 'darkness, destined for light'.

Tattha yo puggalo joti tamaparāyano? Kusalassa kammavipākaṃ dasseti. Yaṃ cakkhu pāpamittasaṃsaggena pāpamittupasevena pāpamittavasānugo akusalaṃ dhammaṃ abhivaḍḍhati, taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti. Tapparamo tena vuccate joti tamaparāyano.

Among these, which person is light, destined for darkness? He shows the result of wholesome kamma. He who has the eye of wisdom, through association with bad friends, frequenting bad friends, and being under the influence of bad friends, increases unwholesome dhamma. By developing that, he shows rebirth in inferior destinations. Delighting in that, he is therefore called 'light, destined for darkness'.

Tattha yo puggalo joti jotiparāyano so jotitā pabhātā yāva paṇītāsu gatīsu upapattiṃ dasseti. Tapparamo tenāha joti jotiparāyano.

Among these, the person who is light, destined for light—he, by his luminosity and radiance, shows rebirth up to the excellent destinations. Delighting in that, he is therefore called 'light, destined for light'.

Jotitamaparāyanena [Pg.306] dasa akusalānaṃ kammānaṃ udayaṃ dasseti. Tamena puggalena akusalānaṃ kammānaṃ vipākaṃ dasseti. Na akusalānaṃ dhammānaṃ vipākaṃ dasseti. Tamena aṭṭha micchattāni dasseti. Jotinā aṭṭha sammattāni dasseti. Jotinā tamaparāyanena dasa akusalakammapathe dasseti. Jotinā paṇītattaṃ dasseti. Tamena jotiparāyanena atapanīyaṃ dhammaṃ dasseti. Jotinā tamaparāyanena tapanīyaṃ dhammaṃ dasseti. Ayaṃ suttattho.

By means of the one destined from light to darkness, he shows the arising of the ten unwholesome kammas. By means of the person who is darkness, he shows the result of unwholesome kammas. He does not show the result of unwholesome dhammas. By means of darkness, he shows the eight wrongnesses. By means of light, he shows the eight rightnesses. By means of the one destined from light to darkness, he shows the ten unwholesome courses of kamma. By means of light, he shows excellence. By means of the one destined from darkness to light, he shows the non-afflicting dhamma. By means of the one destined from light to darkness, he shows the afflicting dhamma. This is the meaning of the sutta.

104. Tattha katamo desanā hāro? Imamhi sutte kiṃ desitaṃ? Tattha vuccate imamhi sutte kusalākusalā dhammā desitā. Kusalākusalānañca dhammānaṃ vipāko desito. Hīnappaṇītānañca sattānaṃ gati nānākāraṇaṃ desitaṃ. Ayaṃ desanā hāro.

104. Among these, what is the Mode of Exposition? What is taught in this sutta? Herein, it is said: in this sutta, wholesome and unwholesome dhammas are taught. And the result of wholesome and unwholesome dhammas is taught. And the various reasons for the destinations of inferior and excellent beings are taught. This is the Mode of Exposition.

Tattha katamo vicayo hāro? Akusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito akusale dhamme uppādiyati vicayantaṃ yujjati. Kusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito kusale dhamme uppādiyati vicayantaṃ yujjati. Ayaṃ vicayo yutti ca.

Among these, what is the Mode of Investigation? He who experiences the result of unwholesome kamma, and while established therein generates unwholesome dhammas—it is suitable to investigate this. He who experiences the result of wholesome kamma, and while established therein generates wholesome dhammas—it is suitable to investigate this. This is both Investigation and Suitability.

Tattha katamo padaṭṭhāno hāro? Yo puggalo joti, so paccavekkhaṇāya padaṭṭhānaṃ. Yo puggalo tamo, so tamādinnaṃ vānupassanāya padaṭṭhānanti dasseti. Tamena jotiparāyanena appamādassa padaṭṭhānaṃ dasseti, tamo avijjāya ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Jotinā tamaparāyanena pamādassa ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Ayaṃ padaṭṭhāno.

Among these, what is the Mode of Proximate Cause? The person who is light is the proximate cause for reflection. The person who is darkness is shown to be the proximate cause for contemplating what is seized by darkness. By means of the one destined from darkness to light, he shows the proximate cause for diligence. He shows darkness to be the proximate cause for both ignorance and wrong view. By means of the one destined from light to darkness, he shows the proximate cause for both negligence and wrong view. This is the Mode of Proximate Cause.

Tattha katamo lakkhaṇo hāro? Tamena tamaparāyanena tamoti avijjāya niddiṭṭhāya sabbakilesadhammā niddiṭṭhā honti. Tamena jotiparāyanena jotivijjāya niddiṭṭhāya sabbe bodhipakkhiyadhammā niddiṭṭhā honti. Jotitamaparāyanena pamādo niddiṭṭho hoti. Tamena jotiparāyanena appamādo niddiṭṭho hoti. Ayaṃ lakkhaṇo hāro.

Among these, what is the Mode of Characteristic? By means of the one destined from darkness to darkness, when 'darkness' is pointed out as ignorance, all defiled dhammas are pointed out. By means of the one destined from darkness to light, when 'light' is pointed out as true knowledge, all dhammas pertaining to enlightenment are pointed out. By means of the one destined from light to darkness, negligence is pointed out. By means of the one destined from darkness to light, diligence is pointed out. This is the Mode of Characteristic.

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā nīcakulino, na te imaṃ sutvā kusale dhamme samādāya vattissanti. Ye sattā uccakulino, te imaṃ dhammadesanaṃ sutvā [Pg.307] bhiyyoso mattāya kusale dhamme samādāya vattissantīti. Ayaṃ catubyūho hāro. Bhūmiyaṃ upadeso.

Among these, what is the Fourfold Strategic Mode? What is the Blessed One's intention in this sutta? 'Those beings of low lineage, having heard this, will not undertake and practice wholesome dhammas. Those beings of high lineage, having heard this Dhamma teaching, will all the more undertake and practice wholesome dhammas.' This is the Fourfold Strategic Mode. It is an instruction regarding the ground.

Tattha katamo āvaṭṭo hāro? Yā avijjāto pabhūti taṇhā, ayaṃ samudayo. Yo tamo tamaparāyano, idaṃ dukkhaṃ. Imāni dve saccāni dukkhañca samudayo ca joti yena suttena dhammena paññāpiyati, so dhammo paññindriyassa padaṭṭhānaṃ. Tena amohena tīṇi kusalamūlāni pāripūriṃ gacchanti saggassa padaṭṭhānaṃ.

Among these, what is the Mode of Revolution? The craving that arises from ignorance—this is origination. He who is darkness, destined for darkness—this is suffering. These two truths, suffering and origination, and light are made known by means of the sutta and the Dhamma. That Dhamma is the proximate cause for the faculty of wisdom. Through that non-delusion, the three wholesome roots reach fulfillment—the proximate cause for heaven.

Tattha katamā vibhatti? Tamo tamaparāyanoti na ekaṃsena. Kiṃ kāraṇaṃ? Atthi tamo ca bhavo aparāpariyavedanīyena ca kusalena jotinā puggalena sahopattibhāve. Atthi joti ca bhavo aparāpariyavedanīyena ca akusalena tamena puggalena sahopattibhāve parivattanā tamesu paṭipakkhoti jotinā tamaparāyano.

Herein, what is the Vibhatti (Analysis)? 'One destined for darkness from darkness' is not absolute. What is the reason? There is darkness and existence in the state of co-arising with a person of light through wholesome kamma to be experienced in a future existence. There is light and existence in the state of co-arising with a person of darkness through unwholesome kamma to be experienced in a future existence. There is a turning; among darknesses, it is the opposite. Thus, by means of light, there is one destined for darkness.

Tattha katamo vevacano? Yo tamo, so evaṃ attabyāpādāya paṭipanno, so assaddhāya bālo akusalo abyatto anādīnavadassī. Yo joti, so attahitāya paṭipanno paṇḍito kusalo byatto ādīnavadassī. Ayaṃ vevacano.

Herein, what is the Vevacana (Synonym)? Whoever is darkness is thus practicing for their own affliction; due to faithlessness, they are a fool, unskillful, inexpert, not seeing danger. Whoever is light practices for their own welfare; they are wise, skillful, expert, seeing danger. This is the Vevacana.

Tattha katamā paññatti? So puggalo vipākapaññattiyā paññāpiyati, akusale pariyādinnatā paññāpiyati. Jotikusaladhammupapattipaññattiyā paññāpiyati kusaladhammavipākapaññattiyā cāti.

Herein, what is the Paññatti (Designation)? That person is made known by the designation of result; is made known by being completely taken over by the unwholesome. Light is made known by the designation of the arising of wholesome states and by the designation of the result of wholesome states.

Otaraṇoti ye avijjāpaccayā saṅkhārā yañca jarāmaraṇaṃ yā ca avijjā, taṃ padaṭṭhānaṃ, niddesena vijjuppādo avijjānirodho yo yāva jarāmaraṇanirodho, ime dve dhammā saṅkhārakkhandhapariyāpannā. Dhammadhātu dhammāyatanañca padaṭṭhānaṃ niddesena dhātūsu.

As for the Otaraṇa (Descent): Whatever formations arise conditioned by ignorance, and whatever aging-and-death and whatever ignorance there is, that is the proximate cause. By way of exposition: the arising of knowledge is the cessation of ignorance; whatever cessation there is up to the cessation of aging-and-death—these two phenomena are included in the aggregate of formations. The element of phenomena and the sense-base of phenomena are the proximate cause; by way of exposition, it should be expounded in the elements.

Tattha katamo sodhano? Imassa suttassa desitassa ārambho. Adhiṭṭhānoti tamoti bhagavā bravīti, na ekaṃ puggalaṃ deseti. Yāvatā sattānaṃ gati, tattha ye duccaritadhammena upapannā, te bahulādhivacanena tamo niddisati. Yā joti sabbasattesu kusaladhammopapatti sabbaṃ taṃ jotīti abhilapati ayamekatā paccayo yonisomanasikārapaññatti catunnaṃ mahābhūtānaṃ puggalānaṃ.

Herein, what is the Sodhana (Purification)? It is the commencement of this sutta that has been taught. As for the Adhiṭṭhāna (Determination): The Blessed One spoke of 'darkness,' but he does not teach about a single person. As far as the destinations of beings extend, those who have arisen with the quality of misconduct are indicated as 'darkness' by the term for the majority. Whatever arising of wholesome states there is in all beings, all of that is designated as 'light.' This is the condition for sameness for the persons of the four great elements, the designation of wise attention.

Tattha [Pg.308] katamo parikkhāro? Akusalassa pāpamittatā paccayo, ayoniso manasikāro hetu. Kusalassa kalyāṇamittatā paccayo, yoniso manasikāro hetu.

Herein, what is the Parikkhāra (Requisite)? For the unwholesome, association with bad friends is the supporting condition; unwise attention is the root cause. For the wholesome, association with good friends is the supporting condition; wise attention is the root cause.

Tattha katamā samāropanāti? Idhekacco nīce kule paccājāto hotīti nīce kule paccājāto rūpesu saddesu gandhesu rasesu phassesu, so upapanno sabbamhi mānussake upabhogaparibhoge. Joti paṇītesu kusalesu upapanno sabbamhi mānussake upabhogaparibhoge upapannoti.

Herein, what is the Samāropana (Ascription)? As for 'Here, someone is reborn in a low family': one is reborn in a low family in regard to forms, sounds, odors, tastes, and tangible objects. That person has arisen in the human world with all its uses and enjoyments. A person of light has arisen in sublime wholesome states; has arisen in the human world with all its uses and enjoyments.

105. Tattha katamaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ ca suttaṃ? Na taṃ daḷhaṃ bandhanamāhu dhīrāti gāthā. Kena kāraṇena taṃ bandhanaṃ daḷhaṃ? Catūhi kāraṇehi issariyena sakkā mocetuṃ dhanena vā aññena vā yācanāya vā parāyanena vā. Yesu ca ayaṃ rāgo maṇikuṇḍalesu puttesu dāresu ca yā apekkhā, idamassa cetasikabandhanaṃ. Taṃ na sakkā issariyena vā dhanena vā aññena vā yācanāya vā parāyanena vā mocetuṃ. Na ca tattha koci atthi pāṭibhogo. Iminā bandhanato mocayitthāti devo vā manusso vā tadidaṃ bandhanaṃ rāgānusayena ca chasu bāhiresu ca āyatanesu bandhati. Rūpesu rūpataṇhā bandhati, yāva dhammesu dhammataṇhā. Yo idha loke bandho paralokasmiṃ bandho nīyati. So bandho jāyati, bandho mīyati. Bandho asmā lokā paraṃ lokaṃ gacchati. Na sakkā mocetuṃ aññatra ariyamaggena imañca bandhanaṃ. Maraṇabhāvañca upapattibhāvañca bhayato viditvā chandarāgaṃ pajahati. So imaṃ chandarāgaṃ pajahitvā atikkamati. Ayañca loko ito paraṃ dutiyo.

105. Herein, what is the sutta that partakes of defilement and partakes of penetration? It is the verse: 'That, the wise do not call a strong bondage.' For what reason is that bondage strong? A physical bondage can be released by sovereignty, by wealth, by another means, by entreaty, or by flight. But this lust for jewel earrings, for sons, and for wives, whatever longing there is—this is one's mental bondage. That cannot be released by sovereignty, by wealth, by another means, by entreaty, or by flight. And there is no guarantor, be it a deva or a human, who can say, 'Release them from this bondage!' This very bondage binds through the underlying tendency of lust and through the six external sense-bases. Craving for forms binds in regard to forms, and so on up to craving for dhammas. One who is bound in this world is led bound to the next world. Bound one is born, bound one dies. Bound one goes from this world to the next world. And this bondage cannot be released except by the noble path. Having known through fear the state of death and the state of arising, one abandons sensual passion. Having abandoned this sensual passion, one transcends. And this world, from here on, is the second.

Tattha yaṃ bandhanāsaṅkhārānaṃ pahānaṃ idaṃ vuccati ubhayesu ṭhānesu vīriyaṃ, gandhaparivāto sumuni nopalimpati. Tatheva pariggahesu puttesu dāresu ca avūḷho salloti tasseva taṇhāya pahānaṃ dasseti. Ayaṃ taṇhāmūlassa pahānā vare appamattoti kāmo pamādavattati pahānāya nekkhammābhirato appamādavihārī bhavati. Tassa āsayaṃ pahānāya neva imaṃ lokaṃ āsīsati na paralokaṃ. Na idhalokaṃ nissitaṃ, piyarūpaṃ sātarūpaṃ ākaṅkhati. Nāpi paralokaṃ nissitaṃ piyarūpaṃ sātarūpaṃ [Pg.309] ākaṅkhati, tena vuccate ‘‘nāsīsate lokamimaṃ paraṃ lokañcā’’ti. Yaṃ tassa pahānaṃ taṃ chedanaṃ aṭṭhakavaggiyesu muni niddiṭṭho. So idha virodho aṭṭhakavaggiyesu nāsīsanaṃ idha anāthā. Tathāyaṃ taṇhāya tassa pariggahassa vatthukāmassa ekagāthāya ete sabbe kāmā dassitā. Tena bhagavā deseti ‘‘etampi chetvāna paribbajanti anapekkhino sabbakāme pahāyā’’ti. Imissā gāthāya dvidhā niddeso saṃsandananiddeso ca samayaniddeso ca, yathā ayaṃ gāthā saṃkilesabhāgiyañca nibbedhabhāgiyañca, evaṃ tāya gāthāya saṃkilesabhāgiyañca nibbedhabhāgiyañca visajjanā. Evaṃ gāthā sabbagāthāsu byākaraṇesu vā niddiṭṭhaṃ suttaṃ.

Herein, the abandoning of the formations that are bonds is called 'effort' in two respects. Surrounded by bonds, the good sage is not smeared. Likewise, regarding possessions, sons, and wives, the dart is not pulled out; thus it shows the abandoning of craving for that very person. This one, due to abandoning the root of craving, is heedful in the sublime wholesome state. One who desires release, in order to abandon the state of negligence, delights in renunciation and becomes one who dwells heedfully. For them, due to abandoning inclination, they yearn for neither this world nor the next. They do not long for what is dear and agreeable dependent on this world. Nor do they long for what is dear and agreeable dependent on the next world. Therefore it is said: 'They do not yearn for this world or the next.' That abandoning by them, that cutting off, is expounded by the Sage in the Aṭṭhakavagga. Here, that opposition in the Aṭṭhakavagga is non-yearning; here, one is without refuge. Thus, by means of a single verse, all these sensual pleasures—of one who has craving, possessions, and objects of sensual pleasure—are shown. Therefore the Blessed One teaches: 'Having cut this too, they wander forth, without longing, having abandoned all sensual pleasures.' The exposition of this verse is twofold: the exposition of connection and the exposition of correspondence. Just as this verse partakes of defilement and partakes of penetration, so the answer for that verse partakes of defilement and partakes of penetration. Thus, the sutta is expounded in the verse, in all verses, or in the prose expositions.

106. Tattha katamā desanā? Imaṃ suttaṃ kenādhippāyena desitaṃ. Ye rāgacaritā sattā, te kāme pajahissantīti ayaṃ tattha bhagavato adhippāyo.

106. Herein, what is the Desanā (Teaching)? With what intention was this sutta taught? That beings who are of lustful temperament will abandon sensual pleasures—this was the Blessed One's intention therein.

Tattha katamo vicayo? Yassa dasavatthukā kilesā uttiṇṇā vantā viditā. Katame dasavidhāti, kilesakāmā ca orambhāgiyauddhambhāgiyā ca saṃyojanā dasavatthukāni āyatanāni, ayaṃ vicayo.

Herein, what is the Vicaya (Investigation)? It is that by which the ten-fold based defilements are overcome, expelled, and known. What are the ten kinds? The defilements of sensuality, the lower and higher fetters, and the ten-fold based sense-bases. This is the Vicaya.

Tattha katamā yutti? Ye sārattā te gāḷhabandhanena bandhanti atthi esā yutti.

Among these, what is the yutti (reasoning)? Those who are intensely attached bind with a firm bond. This is the yutti.

Tattha katamo padaṭṭhāno? Sāratto maṇikuṇḍalesu mamaṃkārassa padaṭṭhānaṃ. Apekkhāti atītavatthussa sarāgassa padaṭṭhānaṃ. Etampi chetvāti bhāvanāya padaṭṭhānaṃ.

Among these, what is the padaṭṭhāna (proximate cause)? Intense attachment to jeweled earrings is the proximate cause of the conceit 'mine'. Expectation is the proximate cause of being with passion for a past object. 'Having cut this too' is the proximate cause of cultivation.

Tattha katamo lakkhaṇo? Sārattacitto maṇikuṇḍalesu yo ahaṃkāre visatto mamaṃkāre visatto, yo puttadāre sāratto. Khettavatthusmiṃ sāratto. Ayaṃ lakkhaṇo hāro.

Among these, what is the lakkhaṇa (characteristic)? One with a mind intensely attached to jeweled earrings, who is detached from the notion 'I' and detached from the conceit 'mine'; who is intensely attached to children and wife, and intensely attached to fields and land. This is the lakkhaṇa-hāra.

Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo. Ye nibbānena chandikā bhavissanti, te puttadāre taṇhaṃ pajahissanti. Ayaṃ tattha bhagavato adhippāyo. Imāni cattāri saccāni.

Among these, what is the catubyūha-hāra (fourfold arrangement)? In this discourse, what is the Blessed One's intention? Those who will be desirous of Nibbāna will abandon craving for children and wife. This is the Blessed One's intention therein. These are the four truths.

Tattha katamo āvaṭṭo? Yā puttadāre taṇhā, ayaṃ samudayo. Ye upādinnakkhandhā, te ye ca bāhiresu rūpesu rūpapariggaho, idaṃ dukkhaṃ, yaṃ [Pg.310] tattha chedanīyaṃ, ayaṃ nirodho. Yena bhijjati, ayaṃ maggo. Vibhattīti natthi vibhattiyā bhūmi, parivattanoti paṭipakkho niddiṭṭho.

Among these, what is the āvaṭṭa (revolving)? The craving for children and wife—this is the origin. The appropriated aggregates, and the grasping of forms among external forms—this is suffering. That which is to be cut off therein—this is cessation. That by which it is broken—this is the path. As for vibhatti (distinction), there is no ground for the vibhatti-hāra; as for parivattana (reversion), the opposite has been indicated.

Tattha katamo vevacano? Niddiṭṭho vevacano. Tattha katamo otaraṇo? Atthi taṇhā eko satto otiṇṇo tappaccayā viññāṇaṃ yāva jarāmaraṇaṃ. Yā tattha vedanā, ayaṃ avijjā vijjuppādā avijjānirodho yāva jarāmaraṇanirodho.

Among these, what is the vevacana (synonym)? The synonym has been indicated. Among these, what is the otaraṇa (descent)? There is craving; a being has descended. Dependent on that, consciousness down to aging and death has descended. Whatever feeling is there, this is ignorance. From the arising of knowledge, there is the cessation of ignorance, down to the cessation of aging and death.

Tattha katamo sodhano? Suddho gāthāya ārambho. Tattha katamo adhiṭṭhāno? Na taṃ daḷhaṃ bandhanamāhu dhīrāti ekattatāya paññattā, na vemattatāya. Cattāro rāgā kāmarāgo rūparāgo bhavarāgo diṭṭhirāgo cāti ekattatāya paññattā.

Among these, what is the sodhana (purification)? The beginning of the verse is pure. Among these, what is the adhiṭṭhāna (determination)? In the verse 'That, the wise say, is not a strong bond,' [passions] are designated as a unity, not as a diversity. Four passions—sensual passion, passion for form, passion for existence, and passion for views—are designated as a unity.

Tattha katamo parikkhāro? Yesaṃ rāgo maṇikuṇḍalesu tassa subhasaññā hetu, anubyañjanaso ca nimittaggāhitā paccayo. Yāya te chinnāni tassa asubhasaññā hetu, nimittaggahaṇaanubyañjanaggahaṇavinodanaṃ paccayo.

Among these, what is the parikkhāra (requisite)? For those whose passion is for jeweled earrings, the perception of beauty is the root cause (hetu), and grasping the signs and details is the supporting condition (paccayo). For those by whom these are cut off, the perception of non-beauty is the root cause, and dispelling the grasping of signs and details is the supporting condition.

Tattha katamo samāropano? Sāratto maṇikuṇḍalesu sammūḷhavidho duṭṭhātipi etampi chetvāna paribbajantīti taṃ pariññātatthaṃ parivajjitatthaṃ pajahitā, ayaṃ samāropano.

Among these, what is the samāropana (superimposition)? Intense attachment to jeweled earrings, a kind of delusion, and malice—'having cut off even this, they wander forth.' Thus, that is abandoned for the purpose of full understanding and for the purpose of avoidance. This is the samāropana.

107. Yaṃ cetasikaṃ yaṃ pakappitaṃ vitthārena paccayo, yaṃ vā cetasikaṃ kāyikaṃ cetasikaṃ kammaṃ. Kiṃkāraṇā? Cetasikā hi cetanā manokammāti vuccate, sā cetanākammaṃ, yaṃ cetasikaṃ imaṃ kāyikañca vācasikañca imāni tīṇi kammāni niddiṭṭhāni. Kāyakammaṃ vacīkammañca tāni kusalāni piyaṃ kāyena ca vācāya ca ārabhati parāmasati, ayaṃ vuccati sīlabbataparāmāso. Saṅkappanā te tividhā saṅkhārā puññamayā apuññamayā āneñjamayā, tappaccayā viññāṇaṃ te ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Yā subhasaññā sukhasaññā attasaññā ca. Idaṃ cetasikaṃ. Yaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati rūpārammaṇaṃ rūpapatiṭṭhitaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullataṃ gacchati, ayaṃ saṅkappanā, iti yaṃ viññāṇaṭṭhitīsu [Pg.311] ṭhitaṃ paṭhamābhinibbattiārammaṇavasena upādānaṃ, idaṃ vuccati cetasikanti.

107. Whatever is mental, whatever is conceived, is a supporting condition in detail. Or whatever action is mental, bodily, and mental. For what reason? Because mental volition is called 'mental action.' That volition is action. Whatever is mental, this is also bodily and verbal. These three actions are indicated: bodily action and verbal action. These can be wholesome. Whatever one undertakes and grasps with body and speech—this is called the grasping of precepts and practices. These formations of conception are threefold: meritorious, demeritorious, and imperturbable. Dependent on them, consciousness arises. This becomes their object for the stability of consciousness. The perception of beauty, the perception of pleasure, and the perception of self—this is mental. Consciousness that has gone to form stands with form as its object, established in form, sprinkled with delight, it goes to growth, development, and abundance. This is conception. Thus, established in the stations of consciousness, the clinging that is the first arising by way of an object—this is called 'mental'.

Tattha ṭhitassa arūpassa yā nikanti ajjhosānaṃ, idampi sakampitaṃ manāpikesu rūpesu piyarūpasātarūpesu ābhogo, idaṃ cetasikaṃ. Yaṃ ceteti sattesu manāpikesu abhijjhākāyagantho paṭighānusayesu byāpādakāyagantho sabbe cattāro ganthā, ayaṃ pañcasu kāmaguṇesu paṭhamābhinipāto cittassa yā cetanā yassa tattha assādānupassissa anekā pāpakā akusalā dhammā cittaṃ arūpavatiyo honti. Puggalo rāgānubandhibhūto tehi kilesakāmehi yathā kāmakaraṇīyo, ayaṃ vuccate kāmesu pakappanā. Evaṃ sabbe cattāro oghā. Yaṃ tehi kāmehi saṃyutto viharati bhāvito ajjhosanno, ayaṃ cetanā. Yassa tathāyaṃ avītarāgassa adhigatapemassa tassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā dukkhānuparivattitaṃ viññāṇaṃ hoti saritassa vayadhammasamuppādo cittaṃ pariyādiyati, idaṃ vuccati pakappitanti.

There, for one established in the formless, whatever delight and attachment there is, this too is agitation. The application of mind to pleasing, dear, and agreeable forms—this is mental. Whatever one intends regarding pleasing beings—the bodily knot of covetousness; in the underlying tendencies of aversion, the bodily knot of ill will; all four knots exist. This is the first impact on the five strands of sensual pleasure. Whatever volition of the mind there is, for one who constantly sees gratification therein, many evil, unwholesome states arise and overwhelm the mind. The person, having become bound by passion, is one who can be made to do whatever is desired by those sensual defilements. This is called 'conception regarding sensual pleasures.' Thus, all four floods. That one abides connected with, afflicted by, and sunken into those sensual pleasures—this is volition. For one who is not free of passion, who has acquired affection, due to the change and alteration of that, sorrow, lamentation, pain, grief, and despair arise. Consciousness becomes that which revolves around suffering. For one who is mindful, the arising of the phenomenon of decay overpowers the mind. This is called 'conceived'.

Ekamekassa ceteti ca pakappeti ca viññāṇassa ṭhiti yā hoti, sā ca ṭhiti dvidhā ārammaṇaṭṭhiti ca āhāraṭṭhiti ca. Tattha yā ārammaṇaṭṭhiti, ayaṃ nāmarūpassa paccayo. Yā āhāraṭṭhiti yā punabbhavābhinibbattikā ṭhiti yā ca ponobhavikā ṭhiti, ayaṃ vuccati ārammaṇaṃ. Taṃ hoti viññāṇassa ṭhitiyā tassa viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇañca ceteti, atha ca puna patthayate yato na ponobhavikā anāgatavatthumhi, ayaṃ paṭipakkho niddiṭṭho. Na ceteti na patthayati atha ca dūsetīti duvidho niddeso. Assa pubbe hoti taṃ cetasikaṃ taṃ pakappitaṃ asamūhataṃ tappaccayā, ayaṃ viññāṇassa ṭhiti hoti.

For each single thing, one both intends and conceives. Whatever stability of consciousness there is, that stability is twofold: stability as object and stability as nutriment. Therein, whatever is stability as object, this is a condition for name-and-form. The stability as nutriment, which is productive of a new existence and pertains to a new existence, is called 'object.' That is for the stability of consciousness. For that person, conditioned by consciousness, one intends name-and-form down to aging and death. Then again, because one aspires for no new existence in a future state, this opposite is indicated. 'One does not intend, one does not aspire, and yet one corrupts'—thus the explanation is twofold. For that person, that previous mental intention and that conception is un-uprooted on account of that condition; this becomes the stability of consciousness.

108. Atha vā tassa anusayā āvibhavanti tappaccayā tassa punabbhavo nibbattati. Atha vā naṃ saṃkiyate appetu āgāre vā, sukhumā vā santi vā na saṃkiyate kāme taṃ evaṃ niccesupi āgāresu jāto hoti. Taṃ nayati yaṃ no kappetuṃ evaṃ saṅkhārā cetitā pakappitā ca ārammaṇabhūtā [Pg.312] honti, yā ca cetanā yā ca pakappanā yañca vatthu nibbattaṃ, ubhopi ete ārammaṇaṃ viññāṇassa tathā cetanāya ca saṅkappanāya ca patthanāya ca bhūtā sattā ceteti ca saṅkappeti ca. Yaṃ gavesanā na ca ceteti na ca saṅkappeti. Katame ca sattā bhūtā? Ye ca tanujātaaṇḍajāpi aṇḍakā anubhinnā saṃsedajā na ca sambhinnā ime bhūtā. Katame sambhavesino gabbhagatā aṇḍagatā saṃsaranto ime na ceteti na pattheti na ca saṅkappeti. Anusaye na ca punabbhavo nibbattīti? Ye bhūtā sattā ye sambhavesino, te thāvarā. Ye vā sato cetenti patthenti ca ye thāvarā. Te na ca cetenti, na ca patthenti, na ca saṅkappenti, anusayena ca saṃsaranti.

108. Or else, for that person, the underlying tendencies become manifest. Due to that cause, rebirth in a new existence arises for him. Or else, even if one lets him enter a house, he is praised. Whether subtle or peaceful, he is not praised in regard to sensual pleasures. Thus, he is born even in permanent houses. A monk does not praise the prosperity of that house, the prosperity of which it is not possible to conceive. Thus, formations are willed and conceived, and they become objects. Whatever volition, whatever conception, and whatever basis has arisen, both of these are an object for consciousness. Similarly, beings who have come into existence through volition, conception, and aspiration, will and conceive. Whatever is sought, one neither wills nor conceives. And which beings are 'existing'? Those born from thin-shelled eggs, which are hatched, and moisture-born beings, which are not hatched—these are 'existing'. Which are those 'seeking becoming'? Those in the womb, those in eggs, and those wandering in saṃsāra. These do not will, do not aspire, and do not conceive. Through the underlying tendency, renewed existence comes to be. Those beings that are 'existing' and those that are 'seeking becoming' are 'stationary'. Or those who, being mindful, will and aspire. Those who are 'stationary' do not will, do not aspire, and do not conceive; they wander in saṃsāra through underlying tendencies.

Aparo pariyāyo. Ye ariyapuggalā sekkhā, tattha te na ca cetenti, na ca saṅkappenti, anusayena puna uppajjanti.

Another discourse. Those noble individuals who are trainees, in that noble plane, do not will and do not conceive, yet through underlying tendencies, they are reborn again.

Aparo pariyāyo. Sukhumā pāṇā bhūmigatā udakagatā cakkhuno āpāthaṃ nāgacchanti, te na ca cetenti, na ca saṅkappenti, anusayena ca saṃsaranti.

Another discourse. Subtle living beings, whether on land or in water, do not come into the range of the eye. They do not will and do not conceive, and through underlying tendencies, they wander in saṃsāra.

Aparo pariyāyo. Bāhikā sabbe bhikkhū abhimānikā, te na ca cetenti, na ca patthayanti, anusayena ca saṃsaranti, na ca cetenti, na ca saṅkappenti, na ca anusenti. Ārammaṇampetaṃ na hoti viññāṇassa ṭhitiyā.

Another discourse. All monks who are outside the Sāsana are very conceited. They do not will and do not aspire, and through underlying tendencies, they wander in saṃsāra. They do not will, do not conceive, and do not have latent tendencies. This is not an object for the establishment of consciousness.

Na ca cetetīti pariyuṭṭhānasamugghātaṃ dasseti. Na ca anusetīti anusayasamugghātaṃ dasseti. Na ca cetetīti oḷārikānaṃ kilesānaṃ pahānaṃ dasseti. Na ca anusetīti sukhumānaṃ kilesānaṃ pahānaṃ dasseti. Na ca cetetīti yena bhūmi ca na ca patthayantīti sakadāgāmī anāgāmī, na ca anusetīti arahaṃ, na ca cetetīti sīlakkhandhassa paṭipakkhena pahānaṃ dasseti, na ca patthayatīti samādhikkhandhassa paṭipakkhena pahānaṃ dasseti, na ca anusayatīti paññākkhandhassa paṭipakkhena pahānaṃ dasseti, na ca cetetīti apuññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca patthayatīti puññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca anusetīti āneñjamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca cetetīti anaññātaññassāmītindriyaṃ, na ca patthayatīti aññindriyaṃ, na ca anusayatīti aññātāvino indriyaṃ. Na ca cetetīti mudukā indriyabhāvanā, na ca patthayatīti [Pg.313] majjhaindriyabhāvanā, na ca anusetīti adhimattā indriyabhāvanā. Ayaṃ suttattho.

'And one does not will' shows the utter uprooting of obsession. 'And one does not have latent tendencies' shows the utter uprooting of underlying tendencies. 'And one does not will' shows the abandoning of gross defilements. 'And one does not have latent tendencies' shows the abandoning of subtle defilements. 'And one does not will' shows the plane of vision. 'And one does not aspire' shows the once-returner and the non-returner. 'And one does not have latent tendencies' shows the Arahant. 'And one does not will' shows the abandoning by means of the opposite of the aggregate of virtue. 'And one does not aspire' shows the abandoning by means of the opposite of the aggregate of concentration. 'And one does not have latent tendencies' shows the abandoning by means of the opposite of the aggregate of wisdom. 'And one does not will' shows the abandoning of formations consisting of demerit. 'And one does not aspire' shows the abandoning of formations consisting of merit. 'And one does not have latent tendencies' shows the abandoning of formations consisting of the imperturbable. 'And one does not will' shows the faculty 'I shall come to know the unknown'. 'And one does not aspire' shows the faculty of final knowledge. 'And one does not have latent tendencies' shows the faculty of one who has final knowledge. 'And one does not will' shows the development of the faculties that is soft. 'And one does not aspire' shows the development of the faculties that is medium. 'And one does not have latent tendencies' shows the development of the faculties that is extreme. This is the meaning of the sutta.

109. Tattha katamā desanā? Idha sutte cattāri saccāni desitāni. Yañca cetayitaṃ yañca pakappitaṃ atthi etaṃ ārammaṇaṃ cittaṃ patiṭṭhati vicinati yujjati. Na ca cetetīti na ca patthayatīti atthi evaṃ ārammaṇaṃ anusaye viññāṇamiti viciniyati yujjati na ca ceteti na ca patthayati. Anusayappahānā viññāṇaṭṭhitiṃ na gavesanti, viciyantaṃ yujjati. Ayaṃ yuttivicayo.

109. Among these, what is the Desanā Hāra (Teaching)? In this sutta, the four truths are taught. Whatever is willed and whatever is conceived, that object exists, is established in the mind, is investigated, and is connected. The phrases 'one does not will' and 'one does not aspire' exist. Thus, it is investigated and connected that the object in the underlying tendency is consciousness. One does not will; one does not aspire. Because of abandoning the underlying tendencies, they do not seek a station for consciousness. What is being investigated is connected. This is the investigation of connection.

Tattha katamo padaṭṭhāno? Cetanā pariyuṭṭhānaṃ cetanāpariyuṭṭhānassa padaṭṭhānaṃ. Saṅkappanaṃ upādānassa padaṭṭhānaṃ. Anusayo pariyuṭṭhānassa padaṭṭhānaṃ. Tesaṃ chandarāgavināsāya bhāvanā bhavarāgassa pahānaṃ.

Among these, what is the Padaṭṭhāna Hāra (Proximate Cause)? Volition is obsession. Volition is the proximate cause of obsession. Conception is the proximate cause of clinging. Underlying tendency is the proximate cause of obsession. For them, the development for the destruction of desire and lust is the abandoning of the lust for existence.

Tattha katamo lakkhaṇo? Yaṃ cetasikanti vedayitaṃ pakappitaṃ uggahitaṃ viññātaṃ tabbiññāṇaṃ ārammaṇampi paccayopi.

Among these, what is the Lakkhaṇa Hāra (Characteristic)? In the term 'mental factor': whatever is felt, whatever is conceived, whatever is grasped as pleasant or unpleasant, is known; that consciousness is both an object and a condition.

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye punabbhavaṃ na icchanti, te na cetayissanti na ca patthayissantīti, ayaṃ adhippāyo.

Among these, what is the Catubyūha Hāra (Fourfold Array)? In this sutta, what is the Blessed One's intention? Those who do not wish for renewed existence will not will and will not aspire—this is the intention.

Āvaṭṭoti yā ca cetanā patthanā ca anusayo ca viññāṇaṭṭhitipahānā ca, imāni dve saccāni. Vibhattīti natthi vibhattiyā bhūmi. Parivattanā pana paṭipakkhaṃ suttaṃ.

The Āvaṭṭa Hāra (Cycle) is: whatever volition, aspiration, underlying tendency, station of consciousness, and abandoning there is. These are two truths. As for the Vibhatti Hāra (Distinction), there is no ground for distinction. The Parivattanā Hāra (Conversion), however, is the opposing sutta.

Tattha katamo vevacano? Cetanā rūpasañcetanā yāvadhammasañcetanā. Yo anusayo, te satta anusayā.

Among these, what is the Vevacana Hāra (Synonym)? Volition is volition regarding form up to volition regarding mind-objects. Whatever underlying tendency there is, they are the seven underlying tendencies.

Paññattīti cetanāpariyuṭṭhānaṃ paññattiyā paññattā. Saṅkappanaṃ upādānapaññattiyā paññattaṃ. Anusayo hetupaññattiyā paññatto. Viññāṇaṭṭhiti upapattihetupaññattiyā paññattā. Cetanā saṅkappanā anusayo samucchedo chandarāgavinayapaññattiyā paññatto. Paṭhame keci dvīhi parivattakehi paṭiccasamuppādo idappaccayatāya majjhapaññatti.

The Paññatti Hāra (Designation) is: Volition is designated by the designation of obsession. Conception is designated by the designation of clinging. Underlying tendency is designated by the designation of cause. The station of consciousness is designated by the designation of the cause of rebirth. Volition, conception, underlying tendency, and cutting off are designated by the designation of the removal of desire and lust. In the first case, some say that dependent origination with two cycles, due to specific conditionality, is a neutral designation.

Otaraṇoti [Pg.314] dvīhi parivattakehi dukkhañca samudayo ca majjhimakehi maggo ca nirodho ca. Sodhanoti sutte suttassa ārambho.

The Otaraṇa Hāra (Descent) is: by means of the two cycles, one descends into suffering and its origin; by means of the middle ones, into the path and cessation. The Sodhana Hāra (Purification) is: the beginning of the sutta within the sutta.

Adhiṭṭhānoti yañcetayitaṃ sabbaṃ adhiṭṭhānena ekattāya paññattaṃ. Saṅkappitanti upādānekattāya paññattaṃ. Viññāṇaṃ ekattāya paññattaṃ.

The Adhiṭṭhāna Hāra (Determination) is: all that is willed is designated as a unity by determination. What is conceived is designated as a unity of clinging. Consciousness is designated as a unity.

Parikkhāroti subhañca ārammaṇaṃ ayoniso manasikāro cetanā hetupaccayatāya paccayo. Viññāṇassa patiṭṭhāno dhammo ārammaṇapaccayatāya paccayo. Tassa manasikāro hetupaccayatāya paccayo.

As for the requisite-nutriment: a pleasant object, unwise attention, and intention are a condition by way of root-condition. The nature of being a support for consciousness is a condition by way of object-condition. That person's attention is a condition by way of root-condition.

Tattha katamo samāropano? Idaṃ suttaṃ saññitaṃ tattha ceteti visajjanā iti niddisitabbā. Tassa diṭṭhiyā viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano. Ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā yāva jarāmaraṇanirodho.

Among those, what is the mode of superimposition? This sutta is to be noted. Therein, the answer is to be indicated as 'one intends'. By that person's view, from consciousness as condition, there is name-and-form up to aging and death. This is the mode of superimposition. This object is not for the stationing of consciousness. From the cessation of consciousness, there is the cessation of name-and-form. From the cessation of name-and-form, there is cessation up to aging and death.

110. Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ? Ayaṃ loko santāpajāto yāva ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu. Saṃkilesabhāgiyaṃ upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, yā tā pana taṇhā pahīyanti, bhavaṃ nābhinandatīti nibbedhassa nibbutassa bhikkhuno anupādāya punabbhavo na hoti. Upaccagā sabbabhavāni tādīti asekkhabhāgiyaṃ.

110. Among those, what is the sutta that partakes of defilement, that partakes of penetration, and that partakes of the adept? 'This world is born of anguish,' up to 'whatever ascetics or brahmins declared liberation from existence by means of existence.' That which partakes of defilement is: 'Dependent on the substrate, this suffering arises.' That which partakes of penetration is: 'When those cravings are abandoned, one does not delight in existence'; thus, for the penetrated, extinguished monk, through non-clinging there is no future existence. That which partakes of the adept is: 'Such a one has overcome all existences.'

Tattha santāpajātoti rāgajo santāpo dosajo mohajoti. Tesaṃ sattānaṃ ṭhānaṃ dasseti. Loko santāpajātoti phasso tividho sukhavedanīyo dukkhavedanīyo adukkhamasukhavedanīyo. Tattha sukhavedanīyo phasso rāgasantāpo, dukkhavedanīyo dosasantāpo, adukkhamasukhavedanīyo mohasantāpo. Yathā ca bhagavā āha paṭhamakassa valāhakassa gomagge yehi gahapatiputta rāgajehi dosajehi mohajehi santāpehi dukkhaṃ supati, te mama santāpā na santi.

Therein, 'born of anguish' means anguish born of lust, born of hatred, and born of delusion. It shows the cause for those beings. 'The world is born of anguish' means contact is threefold: contact accompanied by pleasant feeling, contact accompanied by painful feeling, and contact accompanied by neither-painful-nor-pleasant feeling. Therein, contact accompanied by pleasant feeling is the anguish of lust; contact accompanied by painful feeling is the anguish of hatred; contact accompanied by neither-painful-nor-pleasant feeling is the anguish of delusion. And just as the Blessed One said to the first Valāhaka on the cow path: 'Householder, by which anguishes born of lust, born of hatred, and born of delusion one sleeps in suffering—those anguishes are not present for me.'

Rogaṃ [Pg.315] vadati attatoti tehi santāpehi santāpito tividhaṃ vipallāsaṃ paṭilabhati saññāvipallāsaṃ cittavipallāsaṃ diṭṭhivipallāsaṃ. Tattha asubhe subhanti saññāvipallāso. Dukkhe sukhanti cittavipallāso. Anicce niccanti anattani attāti diṭṭhivipallāso.

One speaks of disease as self. Tormented by those anguishes, one obtains the threefold perversion: the perversion of perception, the perversion of mind, and the perversion of view. Therein, perceiving the foul as beautiful is the perversion of perception. Perceiving suffering as happiness is the perversion of mind. Perceiving the impermanent as permanent and what is not-self as self is the perversion of view.

Yathā cittassa vipallāso saññādiṭṭhite tividhā vitakkā – cittavitakko vipallāso saññāvitakko vipallāso diṭṭhivitakko vipallāsopi. Tattha avijjā vipallāso gocarā gatipateyyabhūmi, yathā hi taṃ sañjānāti yathā vijānāti yathā sañjānāti ca vijānāti ca. Yathā khanti ceteti ime cattāro vipallāsā sattā yehi catubbidhaṃ attabhāvavatthuṃ rogabhūtaṃ gaṇḍabhūtaṃ ‘‘attā’’ti vadanti. Rogaṃ vadati attatoti ayaṃ āvaṭṭo. Yena yena hi maññati tato taṃ hoti aññathāti subhanti maññati na tathā hoti. Evaṃ sukhanti niccaṃ attāti so aññathā bhavameva santaṃ anāgataṃ bhavaṃ patthayati, tena vuccati ‘‘bhavarāgo’’ti. Bhavamevābhinandati, yaṃ abhinandati, taṃ dukkhanti pañcakkhandhe niddisiyati. Yañca tappaccayā sokaparidevadukkhaṃ tassa hi bhāvessati. Ettāvatā saṃkileso hoti. Pahānatthaṃ kho pana brahmacariyaṃ vussati. Tiṇṇaṃ santāpānaṃ chandarāgavinayo hoti.

Just as there is the perversion of mind, so too are there perversions of perception and view. Thoughts are threefold: the perversion of thought of mind, the perversion of thought of perception, and also the perversion of thought of view. Therein, the perversion of ignorance is the domain of resort, the ground for falling. For, as one perceives it, as one cognizes it, as one both perceives and cognizes it, as one approves and intends—by these four perversions, beings call the fourfold basis of individuality, which has become a disease, a boil, 'self.' 'One speaks of disease as self'—this is the mode of revolving. For in whatever way one conceives, it becomes otherwise than that. One conceives 'it is beautiful,' but it is not so. Likewise with 'happiness,' 'permanent,' and 'self.' That person, being otherwise, desires a future existence while in this very existence; therefore, it is called 'lust for existence.' One greatly delights in existence itself. That in which one delights is suffering—thus the five aggregates are indicated. And whatever sorrow, lamentation, and suffering arise on account of that, for that person it will be developed. To this extent, there is defilement. But for the sake of abandoning it, the holy life is lived. There is the removal of desire and lust for the three anguishes.

Upadhiṃ hi paṭicca dukkhamidaṃ bhavatīti ye bhavamevābhinandanti yassa bhāvessati, taṃ dukkhaṃ tassa dukkhassa pahānamāha. Sabbaso upādānañca yaṃ natthi dukkhassa sambhavoti cattāro vipallāsā yathā niddiṭṭhaupādānamāha. Tassa paṭhamo vipallāso kāmupādānaṃ, dutiyaṃ diṭṭhupādānaṃ, tatiyaṃ sīlabbatupādānaṃ, catutthaṃ attavādupādānaṃ, tesaṃ yo khayo natthi dukkhassa sambhavo upadhi nidānaṃ dukkhanirodhamāha. Evametaṃ yathābhūtaṃ sammappaññāya passato vibhavataṇhā na hoti. Vibhavaṃ nābhinandatīti dassanabhūmiṃ manteti sabbaso taṇhakkhayaṃ nibbānanti dve vimuttiyo katheti rāgavirāgañca avijjāvirāgañca. Tassa bhikkhunoti anupādisesanibbānadhātuṃ manteti. Ayaṃ suttassa atthaniddeso.

'Dependent on the substrate, this suffering arises.' For those who greatly delight in existence itself, for whom that suffering will be developed, He teaches the abandoning of that suffering. 'Where there is in every way no clinging, there is no arising of suffering.' He teaches the four perversions as the indicated forms of clinging. The first perversion is clinging to sensual pleasures; the second, clinging to views; the third, clinging to rites and rituals; the fourth, clinging to the doctrine of self. When there is their destruction, there is no arising of suffering. The substrate is the cause; He speaks of the cessation of suffering. Thus, for one who sees this as it really is with right wisdom, craving for non-existence does not arise. 'One does not delight in non-existence'—thus one understands the stage of vision. He speaks of 'Nibbāna, the utter destruction of craving,' and of the two liberations: dispassion for lust and dispassion for ignorance. As for 'for that monk,' one understands this as the Nibbāna-element without residue remaining. This is the explanation of the meaning of the sutta.

111. Tattha katamo vicayo? Yassa yattha pariḷāheti tassa pariḍayhantassa so yathābhūtaṃ natthi nibbindati ca, ayaṃ vicayo ca yutti ca. Padaṭṭhāno [Pg.316] rāgajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Dosajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Mohajo pariḷāho upekkhindriyassa domanassindriyassa ca padaṭṭhānaṃ.

111. Among those, what is the mode of investigation? For whomever, wherein there is burning, for that one who is being burned, there is no seeing things as they truly are, and no disenchantment. This is the mode of investigation and of reasoned judgment. The burning born of lust is the proximate cause of the faculty of pleasure and the faculty of displeasure. The burning born of hatred is the proximate cause of the faculty of pleasure and the faculty of displeasure. The burning born of delusion is the proximate cause of the faculty of equanimity and the faculty of displeasure.

Tattha katamo lakkhaṇo hāro? Phassapareto vedanāpareto saññāparetopi saṅkhāraparetopi yena yena maññati yadi subhanimittena yadi sukhanimittena yadi niccanimittena yadi attanimittena asubhe subhanti maññati, evaṃ sabbaṃ rāgaje pariḷāhe vutte cattāro pariḷāhā vuttā bhavanti. Rāgajo dosajo mohajo diṭṭhijo ca rāgaṃ vadāmīti attato vadati. Sabbāni pannarasa padāni aniccaṃ dukkhanti.

Among those, what is the mode of characteristics? One oppressed by contact, oppressed by feeling, oppressed by perception, or oppressed by formations—in whatever way one conceives, whether by the sign of beauty, the sign of pleasure, the sign of permanence, or the sign of self—one conceives of the foul as 'beautiful.' Thus, when the burning born of lust is spoken of in its entirety, four burnings are said to be included: that born of lust, that born of hatred, that born of delusion, and that born of views. 'I call it lust,' one says, speaking of its essence. All fifteen terms are impermanent and suffering.

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye pariḷāhena na acchanti te bhavaṃ nābhinandanti. Ye bhavaṃ nābhinandanti, te parinibbāyissanti. Ayaṃ adhippāyo.

Among those, what is the mode of the fourfold array? In this sutta, what is the Blessed One's intention? Those who do not abide in burning do not delight in existence. Those who do not delight in existence will attain final Nibbāna. This is the intention.

Tattha katamo āvaṭṭo? Saṃkilesabhāgiyena dukkhañca samudayañca niddisati. Nibbedhabhāgiyena maggañca nirodhañca.

Among these, what is the Revolving Method? By means of a discourse pertaining to defilement, it indicates suffering and its origin. By means of a discourse pertaining to penetration, it indicates the path and cessation.

Tattha katamā vibhatti? Santāpajāto rogajāto rogaṃ vadati attato taṃ na ekaṃsena hoti amanasikārā santāpajāto kho na ca rogaṃ attato vadati.

Among these, what is the Method of Analysis? 'Born of anguish' is born of disease; one speaks of disease as self. That is not invariably so. Due to inattention, one who is born of anguish does not, in fact, speak of disease as self.

Tattha katamo parivattano? Pakkhapaṭipakkhanidassanatthaṃ bhūmi parivattanāya.

Among these, what is the Method of Reversal? The ground for reversal is for the purpose of showing the thesis and antithesis.

Tattha katamo vevacano hāro? Rogañca attato vadati sallaṃ attato vadati. Pannarasa padāni sabbāni vattabbāni.

Among these, what is the Method of Synonyms? One speaks of disease as self; one speaks of a dart as self. All fifteen terms should be stated.

Tattha katamā paññatti? Santāpajātoti domanassapadaṭṭhānaṃ. Sabbe vacanapaññattiyā paññapeti. Rogaṃ vadati attato vipallāso saṃkilesapaññattiyā paññapeti. Yaṃ nābhinandati, taṃ dukkhanti vipallāsanikkhepapaññattiyā paññattā. Te akatasattā lokā majjhena vemattatāya paññattā.

Among these, what is the Method of Designation? 'Born of anguish' is the proximate cause for displeasure. It makes all things known by verbal designation. The perversion of speaking of disease as self is made known by the designation of defilement. 'Whatever one does not delight in, that is suffering'—this is designated by the designation of the deposition of perversion. Those beings without attachment are designated by way of differentiation in the middle.

Tattha katamo otaraṇo? Santāpajātoti tīṇi akusalamūlāni, te saṅkhārā saṅkhārakkhandhapariyāpannā, dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Indriyesu itthindriyaṃ purisindriyañca padaṭṭhānaṃ.

Among these, what is the Method of Descent? 'Born of anguish' means the three unwholesome roots. Those are formations, included in the aggregate of formations. Among the elements, it is the phenomena-element; among the sense bases, it is the phenomena-base. Among the faculties, the female faculty and the male faculty are the proximate cause.

Tattha [Pg.317] katamo sodhano? Suddho suttassa ārambho.

Among these, what is the Method of Purification? The commencement of the discourse is pure.

Tattha katamo adhiṭṭhāno hāro? Pariḷāhoti ye sattā lokā ekattapaññattiyā paññattā, te akatasattā lokā majjhena vemattatāya paññattā.

Among these, what is the Method of Determination? 'Burning' means: those attached worlds are designated by the designation of oneness; those worlds without attachment are designated by way of differentiation in the middle.

Tattha katamo parikkhāro? Santāpajātoti ayoniso manasikāro hetu, vipallāsañca paccayo. Tattha dvīhi dhammehi attā abhiniviṭṭhā cittañca cetasikañca dhamme ubhayāni tassa viparītena parāmasato. Aparo pariyāyo, cetasikehi dhammehi attasaññā anattasaññā samugghāteti. Aparo pariyāyo. Aniccasaññā cetasikesu dhammesu, na tu attasaññā. Idaṃ vuccati cittanti vā manoti vā viññāṇanti vā idaṃ dīgharattaṃ abbhuggataṃ etaṃ mama, esohamasmi, eso me attāti. Tattha cetasikā dhammānupassanā esāpi dhammasaññā. Tassa ko hetu, ko paccayo? Ahaṃkāro hetu, mamaṃkāro paccayo.

Among these, what is the Method of Requisites? 'Born of anguish' means: improper attention is the cause, and perversion is the condition. Therein, the self is clung to by means of two phenomena—mind and mental factors—due to grasping them perversely. Another exposition: by means of mental phenomena, the perception of non-self eradicates the perception of self. Another exposition: there is perception of impermanence in mental phenomena, but not perception of self. This is called 'mind' or 'intellect' or 'consciousness'. For a long time this has arisen: 'This is mine, this I am, this is my self.' Therein, the contemplation of mental phenomena is also a perception of phenomena. What is its cause, what its condition? 'I-making' is the cause; 'mine-making' is the condition.

Tattha katamo samāropano? Ayaṃ loko santāpajātoti akusalaṃ manteti viññāṇaṃ nāmarūpassa paccayo yāva jarāmaraṇanti, ayaṃ samāropano.

Among these, what is the Method of Superimposition? One considers: 'This world is born of anguish.' 'Consciousness is a condition for name-and-form,' up to 'aging-and-death'—this is the Method of Superimposition.

112. Evametaṃ yathābhūtaṃ, sammappaññāya passati akusalamūlānaṃ pahānaṃ. Tattha avijjānirodho avijjānirodhā yāva jarāmaraṇanirodho, ayaṃ samāropano.

112. Thus, seeing this as it really is with right wisdom, one sees the abandoning of the unwholesome roots. Therein, with the cessation of ignorance, there is cessation up to aging-and-death. This is the Method of Superimposition.

Cattāro puggalā – anusotagāmī paṭisotagāmī ṭhitatto, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti.

There are four persons: one who goes with the stream, one who goes against the stream, one who is of steadfast self, and a brahmin who has crossed over, gone to the far shore, and stands on high ground.

Tattha yo anusotagāmī ayaṃ kāme sevati. Pāpañca kammaṃ karoti yāva kāme paṭisevati. Idaṃ lobho akusalamūlaṃ, so yeva taṇhā, so tehi kāmehi vuyhati anusotagāmīti vuccati. Yo puggalo tāhi gamito tappaccayā tassa hetu akusalakammaṃ karoti kāyena ca vācāya ca, ayaṃ vuccati pāpakammaṃ karotīti. Tassa tīṇi sotāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso. Imehi tīhi sotehi [Pg.318] tividhadhātuyaṃ uppajjati kāmadhātuyaṃ rūpadhātuyaṃ arūpadhātuyaṃ. Tena paṭipakkhena yo kāme na paṭisevati. Yo sīlavataṃ na parāmasati. Yo sakkāyadiṭṭhīnaṃ pahānāya kāmesu yathābhūtaṃ ādīnavaṃ passati. Yena ca te dhamme paṭisevati. Yañca tappaccayā tiṭṭhati brāhmaṇoti arahaṃ kira. Tattha arahaṃ tassa pāraṅgato hoti, pāraṅgatassa thale tiṭṭhati sopādisesā nibbānadhātu. Anusotagāminīti dassanappahātabbānaṃ saṃyojanānaṃ appahānamāha. Paṭisotagāminīti phale diṭṭhekaṭṭhānañca kilesānaṃ pahānamāha, ṭhitattena pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānamāha. Tattha anusotagāminā maggarūpimāha. Paṭisotagāminā ṭhitattena ca maggamitimāha. Pāraṅgatena sāvakā asekkhā ca sammāsambuddhā ca vuttā. Anusotagāminā sakkāyasamudayagāminiṃ paṭipadamāha. Paṭisotagāminā ṭhitattena sakkāyanirodhagāminiṃ paṭipadamāha. Pāraṅgatena dasa asekkhā arahantā dhammā vuttā. Ayaṃ suttattho.

Herein, one who goes with the stream indulges in sensual pleasures and also does evil deeds. Insofar as one indulges in sensual pleasures, this is greed, an unwholesome root. That itself is craving. One is carried away by those sensual pleasures and is thus called 'one who goes with the stream.' A person who is led by these, and for that reason performs unwholesome deeds with body and speech, is called 'one who does evil deeds.' For that person, there are three streams: identity view, doubt, and misapprehension of rites and rituals. Through these three streams, one is reborn in the threefold realm: the sensual realm, the form realm, and the formless realm. In opposition to that is one who does not indulge in sensual pleasures, who does not misapprehend virtuous conduct, who sees the danger in sensual pleasures as it really is for the sake of abandoning identity views. By practicing these phenomena, and because of that, one stands firm as a brahmin—indeed, an Arahant. Herein, for that person, the Arahant has gone to the far shore. For one who has gone to the far shore, one stands on high ground, which is the Nibbāna-element with residue remaining. 'Going with the stream' refers to the non-abandoning of the fetters to be abandoned by seeing. 'Going against the stream' refers to the abandoning of defilements in the fruit, which has a standing similar to the view. By 'one of steadfast self', it refers to the abandoning of the five lower fetters. By 'one who goes with the stream', it refers to the form of the path. By 'one who goes against the stream' and 'one of steadfast self', it refers to the stability of the path. By 'one who has gone to the far shore', disciples who are adepts and Perfectly Enlightened Buddhas are meant. By 'one who goes with the stream', it refers to the practice leading to the arising of identity. By 'one who goes against the stream' and 'one of steadfast self', it refers to the practice leading to the cessation of identity. By 'one who has gone to the far shore', the ten phenomena of the Arahants who are adepts are meant. This is the meaning of the discourse.

113. Tattha katamā desanā? Imasmiṃ hi sutte cattāri ariyasaccāni desitāni. Tedhātukalokasamatikkamanañca.

113. Among these, what is the Method of Exposition? In this discourse, the four Noble Truths are taught, as well as the transcending of the world of the three realms.

Tattha katamo vicayo hāro? Yo kāme paṭisevati pāpaṃ kareyyāti yo ca kāme na paṭisevati so pāpakammaṃ na kareyyāti yo ca imehi dvīhi bhūmīhi uttiṇṇo pāraṅgatoti yā vīmaṃsā ayaṃ vicayo.

Among these, what is the Method of Investigation? The inquiry that: 'One who indulges in sensual pleasures would do evil,' and 'One who does not indulge in sensual pleasures would not do evil,' and 'One who has crossed beyond these two grounds has gone to the far shore'—this is the Method of Investigation.

Yuttīti yujjati suttesu, nāyujjatīti yā vīmaṃsāya, ayaṃ yutti. Padaṭṭhānoti anusotagāminā sattannaṃ saṃyojanānaṃ padaṭṭhānaṃ. Akusalassa kiriyā akusalassa mūlānaṃ padaṭṭhānaṃ. Paṭisotagāminā yathābhūtadassanassa padaṭṭhānaṃ. Ṭhitattena asaṃhāriyāya padaṭṭhānaṃ. Pāraṅgatoti kadāci bhūmiyā padaṭṭhānaṃ.

Reasoning is the inquiry as to whether something accords with the discourses or does not accord. Proximate Cause: Going with the stream is the proximate cause for the seven fetters. The performance of the unwholesome is the proximate cause for the unwholesome roots. Going against the stream is the proximate cause for seeing things as they really are. The state of steadfastness is the proximate cause for being unshakeable. 'Having gone to the far shore' is sometimes the proximate cause for a certain plane.

Tattha katamo lakkhaṇo hāro? Yo anusotaṃ gacchati taṇhāvasena. Sabbesampi kilesānaṃ vasena gacchati. Yo paṭisotaṃ vāyamati. Taṇhāya sabbesampi so kilesānaṃ vāyamati paṭisotaṃ. Yo [Pg.319] attanā ṭhito kāyenapi so ṭhito vācācittenapi so ṭhito. Ayaṃ lakkhaṇo hāro.

Among these, which is the method of characteristics? Whoever, by the power of craving, goes downstream to the state of a blind worldling, that person goes by the power of all defilements. Whoever strives upstream for the state of a virtuous worldling with craving, that person strives to make all defilements go upstream. Whoever is established by himself, that person is established in body, and also in speech and mind. This is the method of characteristics.

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye anusotagāminiyā paṭipadāya nābhiramissanti, te paṭisotaṃ vāyamissantīti yāva kadāci bhūmiyaṃ, ayaṃ adhippāyo. Āvaṭṭoti idha sutte cattāri suttāni desitāni.

Among these, which is the fourfold arrangement? In this discourse, what is the Blessed One's intention? 'Those who will not delight in the practice that leads downstream, they will strive upstream.' Thus, they will strive up to a certain plane. This is the intention. As for the method of turning, in this discourse, four suttas are taught.

Tattha katamo vibhatti hāro? Yo kāme paṭisevati pāpañca kammaṃ karoti. So anusotagāmīti na ekaṃsena sotāpannopi kāme paṭisevati. Taṃ bhāgiyañca pāpakammaṃ karoti. Kiñcāpi sekkhopi kareyya pāpaṃ yathā sutte niddiṭṭho na ca so anusotagāmī, idaṃ vibhajjabyākaraṇīyaṃ. Na ca kāme paṭisevati na ca pāpakammaṃ karoti paṭisotagāmī na ca ekaṃsena sabbe bāhirako kāmesu vītarāgo na ca kāme paṭisevati, tena ca pāpakammaṃ karoti anusotagāmī paṭisotagāmī, ayaṃ vibhatti.

Among these, which is the method of analysis? 'Whoever partakes of sensual pleasures and does evil kamma is one who goes downstream.' This is not absolutely so. A stream-enterer also partakes of sensual pleasures and does evil kamma that is his share. Although a trainee might do evil, he is not one who goes downstream as pointed out in the sutta. This is a matter to be answered by analysis. 'One who neither partakes of sensual pleasures nor does evil kamma is one who goes upstream.' This is not absolutely so. Not everyone is free from passion for external sensual pleasures and does not partake of them. And for that reason, both the one who goes downstream and the one who goes upstream do evil kamma. This is the analysis.

Tattha katamo parivattano hāro? Niddiṭṭho paṭipakkho. Vevacanoti kāmesu vatthukāmāpi kilesakāmāpi rūpasaddagandharasaphassaputtadāradāsakammakaraporisañca pariggahā.

Among these, which is the method of reversal? The opposite has been pointed out. As for the method of synonyms: among sensual pleasures, there are both sensual pleasures as objects and sensual pleasures as defilements, namely: taking possession of visible forms, sounds, smells, tastes, tangible objects, sons, wives, slaves, workers, and men.

Paññattīti sabbe puthujjanā ekattāya paññattā. Anusotagāmīti kilesasamudācārapaññattiyā paññattā. Ye pana sekkhā puggalā, te nibbānapaññattiyā paññattā. Ye pana anāgāmī, te asaṃhāriya paññattiyā paññattā, ayaṃ paññatti.

As for the method of designation: all worldlings are designated as one. 'One who goes downstream' is designated by the designation of the constant occurrence of defilements. As for those persons who are trainees, they are designated by the designation of completion. As for those who are non-returners, they are designated by the designation of the immovable. This is the designation.

Otaraṇoti yo anusotagāmī, so dukkhaṃ. Ye tassa dhammā, te dukkhassa samudayo. Yaṃ rūpaṃ, ayaṃ rūpakkhandho, evaṃ pañcapi khandhā paṭiccasamuppādo, te kilesā saṅkhārakkhandhapariyāpannā dhammāyatanaṃ dhammadhātu indriyesu ca paññattā.

As for the method of entry: whoever is one who goes downstream, he is suffering. Whatever phenomena are his, they are the origin of suffering. Whatever is form, this is the form aggregate. Thus, there are the five aggregates and dependent origination. Those defilements are included in the aggregate of formations; they are designated as the dhamma-base, the dhamma-element, and also among the faculties.

Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ, so ārambho sabbo suddho.

As for the method of purification: by whatever undertaking this discourse was taught, that entire undertaking is pure.

Adhiṭṭhānoti [Pg.320] paṭisotagāminā sabbe sotāpannā ekattena vā niddiṭṭhā rāgānusayapaṭisotagāmino sekkhāva maggo ca sekkho ca puggalo ṭhitattoti.

As for the method of determination: by 'one who goes upstream,' all stream-enterers are pointed out as one. For the one who goes upstream with the underlying tendency of lust, there are only the trainee, the path, and the person who is a trainee; he is established in the faculties such as faith.

Vītarāgo ekattāya paññatto. Pāraṅgatoti sabbe arahanto sabbe paccekabuddhā sammāsambuddhā ca ekattāya paññattā.

The one free from lust is designated as one. As for 'one who has gone to the far shore,' all Arahants, all Paccekabuddhas, and the Perfectly Self-Enlightened Buddhas are designated as one.

Parikkhāroti anusotagāmino pāpamittapaccayo kāmapariyuṭṭhānaṃ hetu. Paṭisotagāmino dve hetū dve paccayā ca yāva sammādiṭṭhiyā uppādāyadiṭṭhi, tassa paṭiladdhamaggo hetu ārambho paccayo kāyiko cetasikassa koṭṭhāso ca. Samāropanoti vibhatti idaṃ suttaṃ natthi samāropanāya bhūmi.

As for the method of requisite conditions: for the one who goes downstream, association with bad friends is the support condition, and sensual obsession is the generative cause. For the one who goes upstream, there are two generative causes and two support conditions. Until the arising of right view, there is wrong view. For that person, the attained path is the generative cause; effort and the bodily and mental component are the support condition. As for the method of superimposition: this discourse is an analysis; there is no ground for superimposition.

114. Pañcānisaṃsā sotānugatānaṃ dhammānaṃ yāva diṭṭhiyā suppaṭividdhānaṃ suttaṃ vitthārena kātabbaṃ. Yuñjato ghaṭentassa vāyamato gilāno maraṇakāle devabhūto paccekabodhiṃ pāpuṇāti. Sotānugatāti saddhammassavanena kataṃ hoti. Na ca adhipaññādhammavipassanāya tassa cittaṃ tasitaṃ hoti, na ca anibbiddhattaṃ, idaṃ ca suttaṃ pañcannaṃ puggalānaṃ desitaṃ, saddhānusārino mudindriyassa tikkhindriyassa ca dhammānusārino tikkhindriyassa mudindriyassa ca. Yo pana mohacarito puggalo na sakkoti yuñjituṃ ghaṭituṃ vāyamituṃ yathābhūtaṃ yathāsamādhikā vimutti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ phalaṃ dasseti. Sādhu parihāyati paro taṃ duyhati, no tu sukhaavipākinī bhavati. Tassa diṭṭhe yeva ca dhamme upapajjaaparāpariyavedanīyaṃ. Tattha yo puggalo dhammānusārī tassa yadi sotānugatā dhammā honti so yuñjanto pāpuṇāti. Yo dhammānusārī mudindriyo, so gilāno pāpuṇāti. Yo saddhānusārī tikkhindriyo, so maraṇakālasamaye pāpuṇāti. Yo mudindriyo, so devabhūto pāpuṇāti. Yadā devabhūto na pāpuṇāti, na so teneva dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti. Yo sotānugatesu yuñjati ghaṭeti vāyamati, so pubbāpannena visesaṃ sañjānāti, sañjānanto pāpuṇāti. Sace pana gilānassa manasikāro hoti, tattha yuñjanto pāpuṇāti. Sace panassa maraṇakāle saṃviggo hoti, tattha [Pg.321] yuñjanto pāpuṇāti. Sace pana na katthaci saṃvego hoti, tassa devabhūtassa sukhino dhammabhūtā pādā evaṃ avilapati. So evaṃ jānāti ‘‘ayaṃ so dhammavinayo yattha mayaṃ pubbe manussabhūtā brahmacariyaṃ carimhā’’ti. Atha devabhūto pāpuṇāti. Dibbesu vā pañcasu kāmaguṇesu ajjhosito hoti pamādavihārī, so tena kusalamūlena paccekabodhiṃ pāpuṇāti.

114. The five benefits for the dhammas that follow the stream, for those who have well penetrated the view, should be elaborated in detail for every sutta. For one who strives, exerts, and makes an effort, he attains the state of a Paccekabuddha whether he is sick, at the time of death, or having become a deva. 'Following the stream' means good conduct is done through listening to the good Dhamma. And through higher wisdom and insight into phenomena, his mind is not alarmed, nor does it become disenchanted. And this discourse was taught for five persons: the faith-follower with dull faculties and with sharp faculties, and the Dhamma-follower with sharp faculties and with dull faculties. But as for the person of deluded conduct, he is not able to strive, exert, or make effort according to reality. In whatever way there is liberation from concentration, it shows its fruit in that moment, that instant, that second. He declines well; another destroys that unwholesome deed; it does not have a pleasant result. For him, it arises in this very life, or is to be experienced in a subsequent rebirth. Therein, if a person is a Dhamma-follower and has dhammas that follow the stream, he attains by striving. The Dhamma-follower with dull faculties attains when sick. The faith-follower with sharp faculties attains at the time of death. The one with dull faculties attains by becoming a deva. When, having become a deva, he does not attain, it is not by that very passion for the Dhamma, by that very delight in the Dhamma, that he attains Paccekabodhi. Whoever strives, exerts, and makes an effort in the things that follow the stream, he discerns a special attainment through what was previously reached; and discerning, he attains. But if a sick person has attention, he attains by striving in that state. And if at the time of death he is stirred with urgency, he attains by striving in that state. But if there is no sense of urgency anywhere, for him, having become a happy deva, there is a portion that is Dhamma, and he does not lament. He knows thus: 'This is that Dhamma-Vinaya wherein we, formerly as human beings, lived the holy life.' Then, having become a deva, he attains. Or, being attached to the five strands of divine sensual pleasures and dwelling heedlessly, he attains the state of a Paccekabuddha through that wholesome root.

Yā paratoghosena vacasā suparicitā, ayaṃ sutamayī paññā. Ye pana dhammā honti manasā anupekkhitā, ayaṃ cintāmayī paññā. Yaṃ diṭṭhiyā suppaṭividdhā, ayaṃ bhāvanāmayī paññā. Yaṃ sotānugatā vacasā paricitā honti, so ca diṭṭhe yeva dhamme parinibbāyī, ayaṃ arahaṃ puggalo. Yo upapajjati devabhūto pāpuṇāti, tattha ca parinibbāyati, ayaṃ anāgāmī. Yo tena kusalamūlena paccekabodhiṃ pāpuṇāti, ayaṃ pubbayogasambhārasambhūto puggalo.

That which is well-acquainted by speech through the voice of another, this is wisdom consisting of learning. Furthermore, those dhammas that are contemplated with the mind, this is wisdom consisting of reflection. That which is well-penetrated by view, this is wisdom consisting of meditation. One who has followed by ear and is practiced by speech, and who attains final Nibbāna in this very life, this is the Arahant person. One who is reborn as a deva and attains final Nibbāna there, this is the Non-Returner. One who, through that wholesome root, attains the enlightenment of a Paccekabuddha, this is a person produced from the accumulation of previous practice.

Sotānugatā dhammāti paṭhamaṃ vimuttāyatanaṃ, vacasā paricitāti dutiyaṃ tatiyañca vimuttāyatanaṃ, manasā anupekkhitāti catutthaṃ vimuttāyatanaṃ diṭṭhiyā suppaṭividdhāti pañcamaṃ vimuttāyatanaṃ.

By 'dhammas followed by ear' is shown the first basis for liberation; by 'practiced by speech,' the second and third bases for liberation; by 'contemplated with the mind,' the fourth basis for liberation; and by 'well-penetrated by view,' the fifth basis for liberation.

Sotānugatāya vimuttiyā vacasā yā vācā suppaṭividdhā anupubbadhammassa sotena sutvā sīlakkhandhe paripūreti, manasā anupekkhitā samādhikkhandhaṃ paripūreti, diṭṭhiyā suppaṭividdhā paññākkhandhaṃ paripūreti.

By means of the liberation that follows what is heard, through speech that is well-penetrated, having heard the sequential Dhamma with the ear, one fulfills the aggregates of virtue. Contemplation with the mind fulfills the aggregate of concentration. Penetration by view fulfills the aggregate of wisdom.

Sotānugatā dhammā bahussutā hontīti vitthārena kātabbaṃ. Idaṃ paṭhamaṃ saddhāpadānaṃ manasā anupekkhitāti paṭisallānabahulo viharati, vitthārena kātabbaṃ. Idaṃ dutiyaṃ saddhāpadānaṃ diṭṭhiyā suppaṭividdhāti anāsavā cetovimuttiyā nāparaṃ itthattāyāti pajānātīti. Idaṃ tatiyaṃ saddhāpadānaṃ.

'Dhammas followed by ear become learned'—this should be elaborated. This is the first expression of faith. By 'contemplated with the mind,' one dwells much in seclusion—this should be elaborated. This is the second expression of faith. By 'well-penetrated by view,' one knows: 'Through the taintless liberation of mind, there is nothing further for this state of being.' This is the third expression of faith.

Sotānugatā dhammāti sekkhaṃ satthā dasseti. Manasā anupekkhitāti arahattaṃ satthā dasseti. Diṭṭhiyā suppaṭividdhāti tathāgataṃ arahantaṃ sammāsambuddhaṃ satthā dasseti.

By 'dhammas followed by ear,' the Teacher shows the trainee. By 'contemplated with the mind,' the Teacher shows Arahantship. By 'well-penetrated by view,' the Teacher shows the Tathāgata, the Arahant, the Perfectly Self-Enlightened One.

Sotānugatā [Pg.322] dhammāti kāmānaṃ nissaraṇaṃ dasseti. Manasā anupekkhitāti rūpadhātuyā nissaraṇaṃ dasseti. Diṭṭhiyā suppaṭividdhāti tedhātukānaṃ nissaraṇaṃ dasseti. Ayaṃ suttattho.

By 'dhammas followed by ear,' it shows the escape from sensual pleasures. By 'contemplated with the mind,' it shows the escape from the form element. By 'well-penetrated by view,' it shows the escape from the three elements. This is the meaning of the sutta.

115. Tattha katamo desanāhāro? Imamhi sutte tayo esanā desitā sotānugatehi dhammehi vacasā paricitehi kāmesanāya samathamaggo. Diṭṭhiyā suppaṭividdhehi brahmacariyesanāya samathamaggo.

115. Therein, what is the Instructional Exposition? In this sutta, three quests are taught. Through dhammas followed by ear and practiced by speech, there is the path of tranquility for the quest for sensual pleasures. Through that which is well-penetrated by view, there is the path of tranquility for the quest for the holy life.

Vicayoti yathā suttaṃ manasikaronto vicinanto sutamayipaññaṃ paṭilabhati. Yathā ca so manasikarotīti yathā sutadhammā tadā cintāmayipaññaṃ paṭilabhati. Yathā diṭṭheva dhamme manasikaroti tadā bhāvanāmayipaññaṃ paṭilabhati. Ayaṃ vicayo.

Investigation: Attending to and investigating in accordance with the sutta, one obtains wisdom consisting of learning. And as one attends to the Dhamma as it has been heard, one then obtains wisdom consisting of reflection. As one attends in this very life, one then obtains wisdom consisting of meditation. This is Investigation.

Sutena sutamayipaññaṃ paṭilabhati. Cintāya cintāmayipaññaṃ bhāvanāya bhāvanāmayipaññaṃ paṭilabhati. Atthi esā yutti.

Through learning, one obtains wisdom consisting of learning. Through reflection, one obtains wisdom consisting of reflection. Through meditation, one obtains wisdom consisting of meditation. This is the method.

Padaṭṭhānoti sotānugatā dhammāti dhammassavanassa padaṭṭhānaṃ. Vacasā paricitāti yuñjanāya padaṭṭhānaṃ. Manasā anupekkhitāti dhammānudhammāya vipassanāya padaṭṭhānaṃ. Diṭṭhiyā anupekkhitāti paññāyapi anupekkhitā diṭṭhiyāpi anupekkhitā.

Proximate Cause: 'Dhammas followed by ear' is the proximate cause for hearing the Dhamma. 'Practiced by speech' is the proximate cause for application. 'Contemplated with the mind' is the proximate cause for insight in conformity with the Dhamma. 'Contemplated by view' means contemplated by wisdom as well as contemplated by view.

Catubyūhoti imamhi sutte bhagavato ko adhippāyo? Ye imāhi dvīhi paññāhi samannāgatā tehi….

The Fourfold Array: In this sutta, what is the Blessed One’s intention? Those who are endowed with these two kinds of wisdom, by them….

Sa nibbutoti maggaphalaṃ anupādisesañca nibbānadhātuṃ manteti, dānena oḷārikānaṃ kilesānaṃ pahānaṃ manteti. Sīlena majjhimānaṃ, paññāya sukhumakilesānaṃ manteti, rāgadosamohakkhayā sa nibbutoti katā ca bhūmi.

By 'He is extinguished,' it refers to the path and fruit, and the Nibbāna-element without residue. Through giving, it refers to the abandoning of coarse defilements; through virtue, the middling ones; through wisdom, the subtle defilements. By 'through the destruction of greed, hatred, and delusion, he is extinguished,' the ground is also accomplished.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;

Kusalo ca jahāti pāpakanti maggo vutto;

Rāgadosamohakkhayā sa nibbutoti maggaphalamāha.

By 'For one who gives, merit increases; through restraint, enmity is not accumulated; and the skillful one abandons evil,' the path is spoken of. By 'Through the destruction of greed, hatred, and delusion, he is extinguished,' it speaks of the fruit of the path.

Dadato [Pg.323] puññaṃ pavaḍḍhati, saṃyamatoti tīhi padehi lokikaṃ kusalamūlaṃ vuttaṃ. Rāgadosamohakkhayā sa nibbutoti lokuttaraṃ kusalamūlaṃ vuttaṃ.

By the three phrases beginning 'For one who gives, merit increases; through restraint...', the worldly wholesome root is stated. By 'Through the destruction of greed, hatred, and delusion, he is extinguished,' the supramundane wholesome root is stated.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti puthujjanabhūmiṃ manteti. Kusalo ca jahāti pāpakanti sekkhabhūmiṃ manteti. Rāgadosamohakkhayā sa nibbutoti asekkhabhūmi vuttā.

By 'For one who gives, merit increases; through restraint, enmity is not accumulated,' it refers to the plane of the worldling. By 'And the skillful one abandons evil,' it refers to the plane of the trainee. By 'Through the destruction of greed, hatred, and delusion, he is extinguished,' the plane of the one beyond training is spoken of.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti magganiyā paṭipadā vuttā. Kusalo ca jahāti pāpakanti sekkhavimutti. Rāgadosamohakkhayā sa nibbutoti asekkhavimutti.

By 'For one who gives, merit increases; through restraint, enmity is not accumulated,' the practice leading to the path is spoken of. By 'And the skillful one abandons evil,' the liberation of the trainee is spoken of. By 'Through the destruction of greed, hatred, and delusion, he is extinguished,' the liberation of the one beyond training is spoken of.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti dānakathaṃ sīlakathaṃ maggakathaṃ lokikānaṃ dhammānaṃ desanamāha. Kusalo ca jahāti pāpakanti loke ādīnavānupassanā. Rāgadosamohakkhayā sa nibbutoti sāmukkaṃsikāya dhammadesanāyapi paṭividdhā.

By 'For one who gives, merit increases; through restraint, enmity is not accumulated,' it speaks of the discourse on giving, the discourse on virtue, and the teaching of worldly dhammas. By 'And the skillful one abandons evil,' it speaks of the contemplation of danger in the world. By 'Through the destruction of greed, hatred, and delusion, he is extinguished,' it speaks of penetration through the Buddha's own exalted Dhamma teaching.

Dadato puññaṃ pavaḍḍhatīti pāṇānaṃ abhayadānena pāṇātipātā veramaṇisattānaṃ abhayaṃ deti. Evaṃ sabbāni sikkhāpadāni kātabbāni. Saṃyamato veraṃ na cīyatīti sīle patiṭṭhāya cittaṃ saṃyameti, tassa saṃyamato pāripūriṃ gacchati. Rāgadosamohakkhayā sa nibbutoti dve vimuttiyo. Ayaṃ suttaniddeso.

By 'For one who gives, merit increases': through the gift of fearlessness to beings—by abstaining from killing living beings—one gives fearlessness. In this way, all training rules should be undertaken. By 'Through restraint, enmity is not accumulated': having established oneself in virtue, one restrains the mind; through that restraint, one attains fulfillment. By 'Through the destruction of greed, hatred, and delusion, he is extinguished,' the two liberations are spoken of. This is the exposition of the sutta.

116. Tattha katamā desanā? Imamhi sutte kiṃ desitaṃ? Dve sugatiyo devā ca manussā ca, dibbā ca pañcakāmaguṇā, mānussakā ca. Dvīhi padehi niddeso. Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati, kusalo ca jahāti pāpakanti maggo vutto. Rāgadosamohakkhayā sa nibbutoti dve nibbānadhātuyo desitā sopādisesā ca anupādisesā ca. Ayaṃ desanā.

116. Herein, what is the Desanā? What is taught in this discourse? Two good destinies are taught: that of devas and that of humans; and the five strands of sensual pleasure, both divine and human. By three phrases, an explanation is given. By the text, 'For one who gives, merit increases; through restraint, enmity is not accumulated; and the skillful one abandons evil,' the path is spoken of. By the text, 'Through the destruction of lust, hatred, and delusion, one is extinguished,' the two Nibbāna elements are taught: that with residue remaining and that without residue remaining. This is the Desanā.

Vicayoti dadato puññaṃ pavaḍḍhatīti iminā paṭhamena padena dānamayikapuññakiriyavatthu vuttaṃ. Tenassa ānantariyānaṃ kusalānaṃ dhammānaṃ. Dutiyena padena… yanti, niyyānikaṃ sāsananti, ayaṃ adhippāyo. Assavanena ca amanasikārena ca appaṭivedhena ca sakkāyasamudayagāminī paṭipadā vuttā. Savanena [Pg.324] ca manasikārena ca paṭivedhena ca sakkāyanirodhagāminī paṭipadā vuttā. Ayaṃ āvaṭṭo.

This is Vicaya: By this first phrase, 'For one who gives, merit increases,' the basis of meritorious action consisting of giving is stated. Because of that, the immediately subsequent wholesome states are taught. By the second phrase... they lead to the teaching that is the cause for release; this is the intention. And through not hearing, through inattention, and through non-penetration, the practice leading to the arising of self-identity is stated. And through hearing, through attention, and through penetration, the practice leading to the cessation of self-identity is stated. This is Āvaṭṭa.

Vibhattīti ekaṃsabyākaraṇīyo. Natthi tattha vibhattiyā bhūmi. Parivattanāti ye pañcānisaṃsā, te pañcādinā paṭipakkhena teneva diṭṭheva dhamme pāpuṇāti, taṃ upapajjamānā aparo pariyāyo.

This is Vibhatti: It is a definitive answer. Therein, there is no basis for classification. This is Parivattanā: Whatever five benefits there are, one attains them in this very life by their fivefold opposites, attaining that benefit as it arises. This is another method.

Vevacananti sotānugatā dhammāti yaṃ suttaṃ diṭṭhampi paññindriyaṃ viññattampi diṭṭhiyā suppaṭividdhampi vibhāvitampi.

This is Vevacanā: 'Dhammas that follow the ear' means that whatever sutta is seen is also made known with regard to the faculty of wisdom, is also well-penetrated by wisdom, and is also made clear.

Paññattīti sotānugatādhammāti desanā avijjāpaññattiyā paññattaṃ. Manasikāro pāmojjapaññattiyā paññatto, diṭṭhadhammāpi ānisaṃsapaññattiyā paññattā.

This is Paññatti: The teaching 'dhammas that follow the ear' is made known by the designation of ignorance. Attention is made known by the designation of joy. Even dhammas that are seen are made known by the designation of benefit.

Otaraṇoti tisso paññā vacasā paricitesu sutamayīpaññā manasā anupekkhitesu cintāmayīpaññā diṭṭhiyā suppaṭividdhāsu bhāvanāmayīpaññā. Imāni ariyasaccāni indriyāni vijjuppādā avijjānirodho paṭiccasamuppādo indriyesu tīṇi indriyāni, āyatanesu dhammāyatanapariyāpannā dhātūsu dhammadhātupariyāpannāti. Sodhanoti yo ārambho suttassa paveso niyutto.

This is Otaraṇa: There are three kinds of wisdom: in things practiced with speech, wisdom based on learning; in things contemplated with the mind, wisdom based on reflection; in things well-penetrated by wisdom, wisdom based on development. These Noble Truths are faculties. The arising of knowledge, the cessation of ignorance, is Dependent Origination. Among the faculties, they are three faculties. Among the bases, they are included in the dhamma-base. Among the elements, it is included in the dhamma-element. This is Sodhana: Whatever effort is connected is the entry into the sutta.

Adhiṭṭhānoti pañcānisaṃsāti vemattatāya paññattā ānisaṃsā sotā anugatāti vemattatāya ariyavohāro paññatto, dhamme ca savananti ekattatāya paññattaṃ.

This is Adhiṭṭhāna: The five benefits are made known because of their diversity. 'Benefits that follow the ear' means noble speech is made known because of its diversity. 'And the hearing of the Dhamma' is made known because of its oneness.

Parikkhāroti dhammassavanassa payirupāsanā paccayo, saddhā hetu. Manasā anupekkhitāti atthappaṭisaṃveditā paccayo, dhammappaṭisaṃveditā hetu, diṭṭhiyā suppaṭividdhāti saddhammassavanañca manasikāro ca paccayo, sutamayī cintāmayī paññā hetu. Samāropanoti vibhattaṃ suttaṃ aparo pariyāyo nibbatti bale natthi. Tattha samāropanāya bhūmi.

This is Parikkhāra: For the hearing of the Dhamma, attending upon is the supporting condition; faith is the root cause. For 'contemplated by the mind,' penetrating the meaning is the supporting condition; penetrating the Dhamma is the root cause. For 'well-penetrated by wisdom,' the hearing of the true Dhamma and attention are the supporting condition; wisdom based on learning and reflection is the root cause. This is Samāropanā: The sutta is analyzed. Another method: there is nothing in the power of origination. Therein, there is no ground for synthesis.

117. Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ? Dadato puññaṃ pavaḍḍhatīti gāthā. Dadatoti dānamayikapuññakiriyavatthu vuttaṃ. Saṃyamato veraṃ na cīyatīti sīlamayikapuññakiriyavatthu vuttaṃ. Kusalo ca jahāti pāpakanti lobhassa ca mohassa ca byāpādassa ca pahānamāha. Rāgadosamohakkhayā sa nibbutoti lobhassa ca mohassa ca byāpādassa [Pg.325] ca chandarāgavinayamāhāti. Dadato puññaṃ pavaḍḍhatīti gāthā alobho kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti adoso kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti averā asapattā abyāpādatāya sadā. Kusalo ca jahāti pāpakanti ñāṇuppādā aññāṇanirodho. Catutthapadena rāgadosamohakkhayena rāgavirāgā cetovimuttimohakkhayena avijjāvirāgā paññāvimutti, ayaṃ vicayo.

117. Herein, what is the sutta that partakes of impressions and partakes of penetration? The verse is: 'For one who gives, merit increases.' By 'giving,' the basis of meritorious action consisting of giving is stated. By 'through restraint, enmity is not accumulated,' the basis of meritorious action consisting of virtue is stated. By 'and the skillful one abandons evil,' it speaks of the abandoning of greed, delusion, and ill will. By 'through the destruction of lust, hatred, and delusion, one is extinguished,' it speaks of the removal of sensual desire for greed, delusion, and ill will. Thus, the verse 'For one who gives, merit increases' means non-greed becomes a wholesome root. 'Through restraint, enmity is not accumulated' means non-hatred becomes a wholesome root. 'Through restraint, enmity is not accumulated' means that due to being without ill will, one is always without enmity, without adversaries. 'And the skillful one abandons evil' means that through the arising of knowledge, there is the cessation of non-knowledge. By the fourth phrase, through the destruction of lust, hatred, and delusion, through dispassion for lust, there is liberation of mind; through the destruction of delusion, through dispassion for ignorance, there is liberation by wisdom. This is Vicaya.

Yuttīti dāne ṭhito ubhayaṃ hi paripūreti. Macchariyañca pajahati. Puññañca pavaḍḍhati. Atthi esā yutti.

This is Yutti: One established in giving indeed fulfills both: one abandons stinginess, and merit increases. Such is this Yutti.

Padaṭṭhānanti dadato puññaṃ pavaḍḍhatīti cāgādhiṭṭhānassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti paññādhiṭṭhānassa padaṭṭhānaṃ kusalo ca jahāti pāpakanti saccādhiṭṭhānassa padaṭṭhānaṃ. Rāgadosamohakkhayā sa nibbutoti upasamādhiṭṭhānassa padaṭṭhānaṃ. Ayaṃ padaṭṭhāno.

This is Padaṭṭhāna: 'For one who gives, merit increases' is the proximate cause of the determination of relinquishment. 'Through restraint, enmity is not accumulated' is the proximate cause of the determination of wisdom. 'And the skillful one abandons evil' is the proximate cause of the determination of truth. 'Through the destruction of lust, hatred, and delusion, one is extinguished' is the proximate cause of the determination of peace. This is Padaṭṭhāna.

Tattha katamo lakkhaṇo? Dadato puññaṃ pavaḍḍhati saṃyamato veraṃ na cīyati. Dadatopi veraṃ na kariyāti kusalo ca jahāti pāpakaṃ rāgadosamohakkhayā sa nibbuto rūpakkhayāpi vedanakkhayāpi, yena rūpena diṭṭhaṃ, tena tathāgato paññapento paññapeyya rūpassa khayā virāganirodhāti evaṃ pañcakkhandhā.

Herein, what is the Lakkhaṇa? For one who gives, merit increases; through restraint, enmity is not accumulated. Even toward one who gives, enmity should not be made. Thus, the skillful one abandons evil. Through the destruction of lust, hatred, and delusion, one is extinguished. Also through the destruction of form, and through the destruction of feeling, one is extinguished. By whatever form it was seen, by that the Tathāgata, when making known, would make it known. Through the destruction of form, there is cessation of passion. Thus the five aggregates.

Catubyūho idha bhagavato ko adhippāyo? Ye mahābhogānaṃ patthayissanti? Te dānaṃ dassanti parissayapahānāya, ye averābhichandakā, te pañca verāni pajahissanti, ye kusalābhichandakā, te aṭṭhaṅgikaṃ maggaṃ bhāvessanti aṭṭhannaṃ micchattānaṃ pahānāya. Ye nibbāyitukāmā, te rāgadosamohaṃ pajahissantīti ayaṃ bhagavato adhippāyo.

This is Catubyūha: Here, what is the Blessed One's intention? Those who aspire to great wealth will give gifts for the sake of abandoning dangers. Those who are desirous of being without enmity will abandon the five enmities. Those who are desirous of what is skillful will cultivate the eight-factored path for the sake of abandoning the eight wrongnesses. Those who desire to be extinguished will abandon lust, hatred, and delusion. This is the Blessed One's intention.

Āvaṭṭoti yañca adadato macchariyaṃ yañca asaṃyamato veraṃ yañca akusalassa pāpassa appahānaṃ, ayaṃ dukkhaniddeso na samudayo. Alobhena ca adosena ca amohena ca kusalena imāni tīṇi kusalamūlāni. Tesaṃ paccayo aṭṭha sammattāni, ayaṃ maggo. Tesaṃ rāgadosamohānaṃ khayā, ayaṃ nirodho.

This is Āvaṭṭa: Whatever stinginess there is in one who does not give, whatever enmity there is in one who is not restrained, and whatever non-abandoning of unskillful evil there is—this is an explanation of suffering, not its origin. By means of the skillful, which is non-greed, non-hatred, and non-delusion, these three are the wholesome roots. Their condition is the eight rightnesses; this is the path. Through the destruction of that lust, hatred, and delusion, this is cessation.

Vibhattīti dadato puññaṃ pavaḍḍhatīti na ekaṃsena yo rājadaṇḍabhayena deti, yo ca akappiyassa paribhogena sīlavantesu deti, na tassa puññaṃ [Pg.326] pavaḍḍhatīti so cetaṃ dānaṃ akusalena deti, daṇḍadānaṃ satthadānaṃ apuññamayaṃ pavaḍḍhati, na puññaṃ. Saṃyamato veraṃ na cīyatīti na ekaṃsena kiṃ kāraṇaṃ yañca yo padaṃ diṭṭhadhammikaṃ passati yadi mama rājāno gahetvā hatthaṃ vā chindeyya…pe… na tena saṃyamena veraṃ na karoti. Yo tu evaṃ samādiyati pāṇātipātassa pāpako vipākoti, diṭṭhe yeva dhamme abhisamparāye ca evaṃ sabbassa akusalassa hetuto ārati. Iminā saṃyamena veraṃ na cīyati.

The Hāra of Analysis is: 'For the giver, merit increases'—this is not invariably so. If one gives out of fear of royal punishment, or if one gives to the virtuous what is unsuitable for use, for that person, merit does not increase. And if one gives that gift with an unwholesome mind, what is comprised of demerit, such as the giving of punishment or the giving of weapons, increases; merit does not. 'Through restraint, enmity is not accumulated'—this is not invariably so. What is the reason? If someone sees an immediate worldly consequence, thinking, 'If kings were to seize me, they might cut off my hand…'—it is not by such restraint that he avoids creating enmity. But if one rightly undertakes the understanding of the evil result of the destruction of life, both in this very life and in the next, and thus abstains from the cause of all that is unwholesome, by this restraint, enmity is not accumulated.

Parivattanāti dadato puññaṃ pavaḍḍhatīti adadato puññaṃ na pavaḍḍhati. Yaṃ dānamayaṃ, taṃ saṃyamato veraṃ na cīyati, asaṃyamato veraṃ karīyati. Kusalo ca jahāti pāpakaṃ akusalo na jahāti. Rāgadosamohakkhayā sanibbutoti dūtaṃ pesetvā paṇītaṃ pesetvāpi na pakkosāmi, so sayameva pana mahābhikkhusaṅghaparivāro amhākaṃ vasanaṭṭhānaṃ sampatto amhehi ca santhāgārasālā kāritā, ettha mayaṃ dasabalaṃ ānetvā maṅgalaṃ bhaṇāpemāti cintetvā upasaṅkamiṃsu. Yena santhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira santhāgāre cittakammaṃ niṭṭhāpetvā aṭṭakā muttamattā honti. Buddhā nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vāti tasmā bhagavato manaṃ jānitvāva paṭijaggissāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. Idāni pana manaṃ labhitvā paṭijaggitukāmā yena santhāgāraṃ, tenupasaṅkamiṃsu. Sabbasantharinti yathā sabbaṃ santhataṃ hoti evaṃ yena bhagavā tenupasaṅkamiṃsūti. Ettha pana te mallarājāno santhāgāraṃ paṭijaggitvā nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā suvaṇṇaghaṭikadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā khīrapake dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojāpetvā sayāpetha, uccāsaddaṃ mākari, ajja ekarattiṃ satthā antogāmeva vasissati, buddhā nāma appasaddakāmā hontīti bheriṃ carāpetvā sayaṃ daṇḍakadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu. Bhagavantaṃ yeva purakkhatvāti bhagavantaṃ purato katvā, tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno ativiya virocati. Samantapāsādiko suvaṇṇavaṇṇo abhirūpo dassanīyo puratthimakāyato [Pg.327] suvaṇṇavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato dakkhiṇahatthato vāmahatthato suvaṇṇavaṇṇā heṭṭhā pādatalehi pavāḷavaṇṇarasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti, evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇabuddharasmiyo vijjotamānā vitaṇḍamānā vidhāvanti, sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya pasāritasuvaṇṇapaṭaparikkhittā vviya verambhavātasamuṭṭhitakiṃsukakiṃsukārakaṇikārapupphacuṇṇasamokiṇṇā viya vippakasantaṃ asītianubyañjanabyāmappabhā dvattiṃsavaralakkhaṇasamujjalaṃ sarīraṃ samuggatatārakaṃ viya gaganatalaṃ vikasitamiva padumavanaṃ sabbaphāliphullo viya yojanasatiko pāricchattako paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ nibbuto asekkhassa natthi nibbuti.

The Hāra of Reciprocal Relation is: In the text 'For the giver, merit increases,' it implies that for the non-giver, merit does not increase. Whatever consists of giving, for one who is restrained, enmity is not accumulated; for one who is unrestrained, enmity is created. And the skillful one abandons evil; the unskillful one does not abandon evil. As to 'extinguished through the destruction of greed, hatred, and delusion': 'Even having sent a messenger and a noble gift, I did not invite him, yet he himself, surrounded by a great community of monks, has arrived at our dwelling place, and we have had a meeting hall built. Here we shall invite the One with Ten Powers and have him recite a blessing,' they thought, and so they approached. They approached the meeting hall. It is said that on that day, having finished the decorative work in the meeting hall, they were just free from the scaffolding. 'Buddhas, by nature, are inclined to the forest, they delight in the forest; they may or may not stay inside a village.' Therefore, thinking, 'Only after knowing the Blessed One's mind shall we attend to him,' they approached the Blessed One. But now, having received his consent and wishing to attend to him, they approached the meeting hall. As to 'with all furnishings spread': just as everything was spread out, so they approached the Blessed One. Then, those Malla kings, having prepared the meeting hall, had the city streets swept, banners raised, and golden pots and plantain trees set up. Having made the entire city like a sky scattered with stars with rows of lamps, they had a drum beaten, announcing: 'Let the infants be given milk to drink; having fed the young boys quickly, put them to sleep. Let no loud noise be made. Tonight the Teacher will stay inside the village; Buddhas, by nature, are lovers of quiet.' Then, taking torches on poles themselves, they approached the Blessed One. As to 'placing the Blessed One at the forefront': having placed the Blessed One in front, there the Blessed One, seated amidst the monks and lay followers, shone exceedingly. He was inspiring confidence all around, golden-hued, beautiful, and pleasing to see. From the front of his body, golden-colored rays arose and took up a space of eighty cubits in the sky. From the back of his body, from his right hand, from his left hand, golden-colored rays arose, and from the soles of his feet below, coral-colored rays arose and took up a space of eighty cubits in the solid earth. Thus, all around, for a space of eighty cubits, the six-colored Buddha-rays shone, shimmered, and darted about. All the directions appeared as if strewn with golden campaka flowers, as if sprinkled with streams of golden liquid flowing from golden pots, as if draped with unfurled golden cloth, as if mingled with the pollen of kiṃsuka, kiṃsukāra, and kaṇikāra flowers stirred up by a Verambha wind. His body, radiant with the eighty minor characteristics and a fathom-wide halo, resplendent with the thirty-two excellent major characteristics, was like the celestial vault with its risen stars, like a blossomed lotus grove, like a Pāricchattaka tree a hundred yojanas tall and in full bloom, and as resplendent as thirty-two moons, thirty-two suns, thirty-two wheel-turning monarchs, and thirty-two kings of the gods placed in succession. He is greatly extinguished; for an Asekha, there is no extinguishing.

Vevacananti dadato puññaṃ pavaḍḍhati, anumodatopi puññaṃ pavaḍḍhati. Cittassa samādahatopi veyyāvaccakiriyāyapi puññaṃ pavaḍḍhatīti.

The Hāra of Synonyms is: As for 'For the giver, merit increases,' also for one who rejoices, merit increases. Also for one who composes the mind, and also through the performance of service, merit increases.

Paññattīti dadato puññaṃ pavaḍḍhati, alobhassa paṭinissayaghātapaññattiyā paññattaṃ. Saṃyamato veraṃ na cīyatīti adosassa paṭinissayaghātapaññattiyā paññattaṃ kusalo ca jahāti pāpakanti amohassa paṭinissayaghātapaññattiyā paññattaṃ.

The Hāra of Designation is: 'For the giver, merit increases' is designated in the designation of non-greed, which destroys the support. 'Through restraint, enmity is not accumulated' is designated in the designation of non-hatred, which destroys the support. 'And the skillful one abandons evil' is designated in the designation of non-delusion, which destroys the support.

Otaraṇoti pañcasu indriyesu dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati saṃyamena sīlakkhandho. Otiṇṇo chasu indriyesu saṃvaro, ayaṃ samādhikkhandho, yaṃ kusalo ca jahāti pāpakaṃ, ayaṃ paññākkhandho, rāgadosamohakkhayā sa nibbutoti vimuttikkhandho. Dhātūsu dhammadhātu, āyatanesu manāyatanaṃ.

The Hāra of Entry is: In the five faculties, for the giver, merit increases. As for 'Through restraint, enmity is not accumulated,' by restraint, the aggregate of virtue is to be understood. One who has crossed over is restraint in the six faculties; this is the aggregate of concentration. That the skillful one abandons evil, this is the aggregate of wisdom. 'Extinguished through the destruction of greed, hatred, and delusion' is the aggregate of liberation. Among the elements, it is the mind-object element; among the sense bases, it is the mind base.

Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ so ārambho suddho.

The Hāra of Purification is: The effort with which this sutta was taught, that effort is pure.

Adhiṭṭhāno dānanti ekattatāya paññattaṃ. Cāgo pariccāgo dhammadānaṃ āmisadānaṃ, aṭṭha dānāni vitthārena kātabbāni, ayaṃ vemattatā. Na ca dadato [Pg.328] ekattapaññattiyā paññattaṃ. Khantī anavajjanti paññattiyā paññattaṃ. Rāgadosamohakkhayā sa nibbutoti rodhavīriyapaññattiyā paññattā.

The Hāra of Determination is: 'Giving' is designated by way of oneness. Relinquishment, abandonment, the gift of Dhamma, the gift of material things—the eight kinds of giving should be practiced in detail; this is distinction. And for the giver, it is not designated by the designation of oneness. 'Patience' is designated by the designation 'faultless'. 'Extinguished through the destruction of greed, hatred, and delusion' is designated by the designation of restraining through energy.

Parikkhāroti dānassa pāmojjaṃ paccayo, alobho hetu. Saṃyamato yoniso manasikāro hetu, pariccāgo paccayo. Kusalo ca jahāti pāpakanti yathābhūtadassanaṃ paccayo, ñāṇappaṭilābho hetu. Rāgadosamohakkhayā sa nibbutoti parato ca ghoso ajjhattañca yoniso manasikāro maggo ca hetu ca paccayo ca.

Regarding the requisite nutriment: For giving, joy is the supporting condition, and non-greed is the root cause. From restraint, appropriate attention is the root cause, and relinquishment is the supporting condition. Regarding 'And the skillful one abandons evil': Seeing things as they truly are is the supporting condition, and the attainment of knowledge is the root cause. Regarding 'Extinguished through the destruction of greed, hatred, and delusion': A voice from another, internal appropriate attention, and the path are both the root cause and the supporting condition.

Samāropanoti dadato puññaṃ pavaḍḍhatīti gāthā tassa sīlampi vaḍḍhati. Saṃyamopi vaḍḍhati. Saṃyamato veraṃ na cīyatīti. Aññepi kilesā na cīyanti yepissa tappaccayā uppajjeyyuṃ āsavā vighātā, tepissa na uppajjanti. Rāgadosamohakkhayā sa nibbutoti rāgadosassāpi khayā rāgānusayassapi khayā dosassa mohassāpi sa nibbutoti sopādisesā nibbānadhātu anupādisesāpi. Ayaṃ samāropano.

Regarding application: The verse is, 'For one who gives, merit increases.' For that person, virtue also increases. Restraint also increases. Through restraint, enmity is not accumulated. Other defilements are also not accumulated. Whatever wearisome taints would arise for that person due to that cause, they also do not arise for him. Regarding 'Extinguished through the destruction of greed, hatred, and delusion': Through the destruction of greed and hatred, through the destruction of the underlying tendency to greed, and through the destruction of hatred and delusion, one is extinguished. Thus, it becomes the Nibbāna-element with residue remaining, and also the Nibbāna-element without residue remaining. This is the application.

Therassa mahākaccāyanassa peṭakopadese

In the Peṭakopadesa of the Elder Mahākaccāyana.

Hārassa sampātabhūmi samattā.

The ground of application for the Hāras is completed.

8. Suttavebhaṅgiyaṃ

8. The Division of Discourses.

118. Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya ca. Tattha avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ sattānaṃ pubbakoṭi na paññāyati. Tattha ye sattā taṇhāsaṃyojanā, te ajjhosānabahulā mandavipassakā. Ye pana ussannadiṭṭhikā sattā, te vipassanābahulā mandajjhosānā.

118. The prior end of ignorance and of craving for existence is not apparent. For beings veiled by the hindrance of ignorance and bound by the fetter of craving, the prior end is not apparent. Among them, those beings bound by the fetter of craving are much given to indulgence and are weak in insight. But those beings with extensive views are much given to insight and are weak in indulgence.

Tattha taṇhācaritā sattā sattasaññābhiniviṭṭhā anuppādavayadassino. Te pañcasu khandhesu attānaṃ samanupassanti ‘‘rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attāna’’nti. Evaṃ pañcakkhandhā. Aññehi khandhehi attānaṃ samanupassanti tassa ussannadiṭṭhikā sattā vipassamānā khandhe ujuṃ attato samanupassanti. Te rūpaṃ attako samanupassanti. Yaṃ rūpaṃ, so attā. Yo ahaṃ, taṃ rūpaṃ. So rūpavināsaṃ passati, ayaṃ ucchedavādī[Pg.329]. Iti pañcannaṃ khandhānaṃ paṭhamābhinipātā sakkāyadiṭṭhiyo pañca ucchedaṃ bhajanti ‘‘taṃ jīvaṃ taṃ sarīra’’nti. Ekamekamhi khandhe tīhi padehi pacchimakehi sassataṃ bhajati ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti. Ito bahiddhāte pabbajitā taṇhācaritā kāmasukhallikānuyogamanuyuttā viharanti. Tena ye ca nissandena diṭṭhicaritā attakilamathānuyogamanuyuttā viharanti. Tena yeva diṭṭhisukhena ettāvatā bāhirako payogo.

Among them, beings of craving temperament are entrenched in the perception of a 'being' and are viewers of non-arising and non-passing away. They regard a self in the five aggregates, thinking: 'The self possesses form,' or 'Form is in the self,' or 'The self is in form.' Thus it is for the five aggregates. They regard a self in relation to aggregates other than these. For such a person, beings of extensive views, while practicing insight, regard the aggregates directly as self. They regard form as self. 'Whatever is form, that is the self. Whatever is I, that is form.' He perceives the destruction of form; this one is an annihilationist. Thus, the identity views that first fall upon the five aggregates resort to five kinds of annihilationism, holding 'the life-principle is the same as the body.' In each aggregate, with the latter three phrases, one resorts to eternalism, holding 'the life-principle is one thing, the body is another.' Outside this Dispensation, those of craving temperament who have gone forth dwell devoted to the practice of indulgence in sensual pleasures. As a consequence, those of view temperament dwell devoted to the practice of self-mortification. With just this pleasure in views, to that extent is the external striving.

Tattha diṭṭhicaritā sattā ye ariyadhammavinayaṃ otaranti, te dhammānusārino honti. Ye taṇhācaritā sattā ariyaṃ dhammavinayaṃ otaranti, te saddhānusārino honti.

Among them, those beings of view temperament who enter the noble Dhamma and Discipline become Dhamma-followers. Those beings of craving temperament who enter the noble Dhamma and Discipline become faith-followers.

Tattha ye diṭṭhicaritā sattā, te kāmesu dosadiṭṭhī, na ca ye kāmesu anusayā samūhatā, te attakilamathānuyogamanuyuttā viharanti. Tesaṃ satthā dhammaṃ deseti. Añño vā sāvako kāmehi natthi atthoti te ca pubbeyeva kāmehi anatthikā iti kāme appakasirena paṭinissajjanti. Te cetasikena dukkhena anajjhositā. Tena vuccati ‘‘sukhā paṭipadā’’ti. Ye pana taṇhācaritā sattā, te kāmesu ajjhositā, tesaṃ satthā vā dhammaṃ deseti. Aññataro vā bhikkhu kāmehi natthi atthoti, te piyarūpaṃ dukkhena paṭinissajjanti. Tena vuccati ‘‘dukkhā paṭipadā’’ti. Iti ime sabbasattā dvīsu paṭipadāsu samosaraṇaṃ gacchanti dukkhāyañca sukhāyañca.

Among them, those beings of view temperament see fault in sensual pleasures, and for them the underlying tendencies regarding sensual pleasures are not eradicated; they dwell devoted to the practice of self-mortification. To them, the Teacher teaches the Dhamma, or another disciple teaches: 'There is no benefit in sensual pleasures.' And they, having no interest in sensual pleasures even from before, relinquish them without difficulty. They are not overcome by mental suffering. Therefore, this is called 'the easy practice.' But those beings of craving temperament are indulgent in sensual pleasures. To them, the Teacher teaches the Dhamma, or some bhikkhu teaches: 'There is no benefit in sensual pleasures.' They relinquish what is dear and agreeable with difficulty. Therefore, this is called 'the painful practice.' Thus, all these beings converge upon two practices: the painful and the easy.

Tattha ye diṭṭhicaritā sattā, te dvidhā mudindriyā ca tikkhindriyā ca. Tattha ye diṭṭhicaritā sattā tikkhindriyā sukhena paṭinissajjanti, khippañca abhisamenti, tena vuccati ‘‘khippābhiññā sukhā paṭipadā’’ti. Tattha ye diṭṭhicaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te sukhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘sukhā paṭipadā dandhābhiññā’’ti. Tattha taṇhācaritā sattā dvidhā tikkhindriyā ca mudindriyā ca. Tattha ye taṇhācaritā sattā tikkhindriyā dukkhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā khippābhiññā’’ti. Tattha ye taṇhācaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te dukkhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā dandhābhiññā’’ti. Imā catasso paṭipadāyo apañcamā achaṭṭhā. Ye hi keci nibbutā nibbāyissanti [Pg.330] vā imāhi catūhi paṭipadāhi anaññāhi ayaṃ paṭipadācatukkena kilese niddisati. Yā catukkamaggena ariyadhammesu niddisitabbā, ayaṃ vuccati sīhavikkīḷito nāma nayo.

Among them, beings of view temperament are of two kinds: those with dull faculties and those with sharp faculties. Of these, those beings of view temperament with sharp faculties relinquish easily and realize quickly; therefore, this is called 'the easy practice with quick realization.' Of these, those beings of view temperament with dull faculties, in comparison to the one with sharp faculties, realize more slowly; they relinquish easily but realize slowly. Therefore, this is called 'the easy practice with slow realization.' Among them, beings of craving temperament are of two kinds: those with sharp faculties and those with dull faculties. Of these, those beings of craving temperament with sharp faculties relinquish with difficulty but realize quickly. Therefore, this is called 'the painful practice with quick realization.' Of these, those beings of craving temperament with dull faculties, in comparison to the one with sharp faculties, realize more slowly; they relinquish with difficulty and realize slowly. Therefore, this is called 'the painful practice with slow realization.' These are the four practices; there is no fifth and no sixth. Whoever has been extinguished or will be extinguished, it is by these four practices and by no others. This indicates the defilements by means of the fourfold practice. That which is to be indicated in the noble Dhammas by the fourfold path is called the method named the 'Lion's Sport.'

119. Tatrime cattāro āhārā. Cattāro vipallāsā upādānā yogā ganthā āsavā oghā sallā viññāṇaṭṭhitiyo agatigamanāti, evaṃ imāni sabbāni dasa padāni. Ayaṃ suttassa saṃsandanā.

119. Herein are the four nutriments. The perversions, clingings, yokes, ties, taints, floods, darts, stations of consciousness, and wrong courses are also fourfold. This is the connection of the sutta.

Cattāro āhārā. Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime taṇhācaritena pahātabbā. Tattha yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritena pahātabbā.

There are four nutriments. Of these, the nutriment of physical food and the nutriment of contact are to be abandoned by one of craving temperament. Of these, the nutriment of mental volition and the nutriment of consciousness are to be abandoned by one of view temperament.

Paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso. Ime cattāro vipallāsā apañcamā achaṭṭhā. Idañca pamāṇā cattāro āhārā.

The first nutriment is the first perversion; the second nutriment is the second perversion; the third nutriment is the third perversion; the fourth nutriment is the fourth perversion. These four are the perversions; there is no fifth, no sixth. And of this measure are the four nutriments.

Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṃ kāmupādānaṃ. Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ sīlabbatupādānaṃ. Tatiye vipallāse ṭhito viparīto diṭṭhiṃ upādiyati, idaṃ diṭṭhupādānaṃ. Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṃ attavādupādānaṃ.

Therein, abiding in the first perversion, one clings to sensual pleasures; this is the clinging to sensual pleasures. Abiding in the second perversion, one clings to future existence; this is the clinging to precepts and vows. Abiding in the third perversion, one pervertedly clings to a view; this is the clinging to views. Abiding in the fourth perversion, one clings to the aggregates as self; this is the clinging to the doctrine of self.

Tattha kāmupādāne ṭhito kāme abhijjhāyati ganthati, ayaṃ abhijjhākāyagantho. Sīlabbatupādāne ṭhito byāpādaṃ ganthati, ayaṃ byāpādakāyagantho. Diṭṭhupādāne ṭhito parāmāsaṃ ganthati, ayaṃ parāmāsakāyagantho. Attavādupādāne ṭhito papañcanto ganthati, ayaṃ idaṃsaccābhiniveso kāyagantho.

Therein, abiding in the clinging to sensual pleasures, one covets and binds sensual pleasures; this is the bodily tie of covetousness. Abiding in the clinging to precepts and vows, one binds through ill will; this is the bodily tie of ill will. Abiding in the clinging to views, one binds through misapprehension; this is the bodily tie of misapprehension. Abiding in the clinging to the doctrine of self, one, proliferating, binds; this is the bodily tie of insistence that 'this alone is true'.

Tassa ganthitā kilesā āsavanti. Kiñci pana vuccati vippaṭisāro. Ye vippaṭisārā te anusayā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃ saccābhinivesakāyaganthena avijjāsavo.

For that person, the bound defilements flow forth as taints. Moreover, something is called remorse. Whatever states of remorse there are, they are latent tendencies. Therein, from the bodily tie of covetousness arises the taint of sensual pleasure; from the bodily tie of ill will, the taint of existence; from the bodily tie of misapprehension, the taint of views; from the bodily tie of insistence that 'this alone is true,' the taint of ignorance.

Te [Pg.331] cattāro āsavā vepullabhāvaṃ gatā oghā honti, tena vuccanti ‘‘oghā’’ti. Tattha kāmāsavo kāmogho, bhavāsavo bhavogho, avijjāsavo avijjogho, diṭṭhāsavo diṭṭhogho.

These four taints, having reached a state of expansion, become floods; therefore, they are called 'floods.' Therein, the taint of sensual pleasure is the flood of sensual pleasure; the taint of existence is the flood of existence; the taint of ignorance is the flood of ignorance; and the taint of views is the flood of views.

Te cattāro oghā āsayamanupaviṭṭhā anusayasahagatā vuccanti. Sallāti hadayamāhacca tiṭṭhantā. Tattha kāmogho rāgasallaṃ, bhavogho dosasallaṃ, avijjogho mohasallaṃ, diṭṭhogho diṭṭhisallaṃ.

These four floods, having entered the mental disposition, are said to be accompanied by latent tendencies. 'Darts' are so called because they strike the heart and remain. Therein, the flood of sensual pleasure is the dart of lust; the flood of existence is the dart of aversion; the flood of ignorance is the dart of delusion; and the flood of views is the dart of views.

Imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu tiṭṭhati rūpe vedanāya saññāya saṅkhāresu. Imā catasso viññāṇaṭṭhitiyo. Tattha rāgasallena nandūpasecanaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati. Dosasallena vedanūpagaṃ mohasallena saññūpagaṃ diṭṭhisallena nandūpasecanaṃ saṅkhārūpagaṃ viññāṇaṃ tiṭṭhati.

Consciousness, overcome by these four darts, becomes established in four things: in form, in feeling, in perception, and in formations. These are the four stations of consciousness. Therein, by the dart of lust, consciousness that resorts to form, watered by delight, is established. By the dart of aversion, consciousness resorts to feeling; by the dart of delusion, it resorts to perception; by the dart of views, consciousness that resorts to formations, watered by delight, is established.

Catūhi viññāṇaṭṭhitīhi catubbidhaṃ agatiṃ gacchanti chandā dosā bhayā mohā. Rāgena chandā agatiṃ gacchati, dosena dosā agatiṃ gacchati, mohena mohā agatiṃ gacchati, diṭṭhiyā bhayā agatiṃ gacchati. Iti idañca kammaṃ ime ca kilesā. Ayaṃ saṃsārassa hetu.

Through the four stations of consciousness, they go to a wrong course in four ways: through desire, through aversion, through fear, and through delusion. Through lust, one goes to a wrong course out of desire. Through aversion, one goes to a wrong course out of hatred. Through delusion, one goes to a wrong course out of delusion. Through wrong view, one goes to a wrong course out of fear. Thus, this kamma and these defilements are the cause of saṃsāra.

120. Tatthimā catasso disā kabaḷīkārāhāro ‘‘asubhe subha’’nti vipallāso kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpūpagā viññāṇaṭṭhiti chandā agatigamanaṃ. Ayaṃ paṭhamā disā.

120. Therein, these are the four directions: the nutriment of physical food; the perversion of 'the attractive in the unattractive'; the clinging to sensual pleasures; the yoke of sensual pleasure; the bodily tie of covetousness; the taint of sensual pleasure; the flood of sensual pleasure; the dart of lust; the station of consciousness that resorts to form; and the going to a wrong course out of desire. This is the first direction.

Phasso āhāro ‘‘dukkhe sukha’’nti vipallāso sīlabbatupādānaṃ bhavayogobyāpādo kāyagantho bhavāsavo bhavogho dosasallaṃ vedanūpagā viññāṇaṭṭhiti dosā agatigamanaṃ, ayaṃ dutiyā disā.

The nutriment of contact; the perversion of 'pleasure in suffering'; the clinging to precepts and vows; the yoke of existence; the bodily tie of ill will; the taint of existence; the flood of existence; the dart of aversion; the station of consciousness that resorts to feeling; and the going to a wrong course out of aversion. This is the second direction.

Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso diṭṭhupādānaṃ diṭṭhiyogo parāmāsakāyagantho diṭṭhāsavo diṭṭhogho diṭṭhisallaṃ saññūpagā viññāṇaṭṭhiti bhayā agatigamanaṃ. Ayaṃ tatiyā disā.

The nutriment of mental volition; the perversion of 'self in what is not-self'; the clinging to views; the yoke of views; the bodily tie of misapprehension; the taint of views; the flood of views; the dart of views; the station of consciousness that resorts to perception; and the going to a wrong course out of fear. This is the third direction.

Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso attavādupādānaṃ avijjāyogo idaṃsaccābhiniveso kāyagantho avijjāsavo avijjogho mohasallaṃ saṅkhārūpagā viññāṇaṭṭhiti mohā agatigamanaṃ, ayaṃ [Pg.332] catutthī disā. Iti imesaṃ dasannaṃ suttānaṃ paṭhamena padena paṭhamāya disāya ālokanaṃ. Ayaṃ vuccati disālokanā.

The nutriment of consciousness; the perversion of 'permanent in the impermanent'; the clinging to the doctrine of self; the yoke of ignorance; the bodily tie of insistence that 'this alone is true'; the taint of ignorance; the flood of ignorance; the dart of delusion; the station of consciousness that resorts to formations; and the going to a wrong course out of delusion. This is the fourth direction. Thus, for these ten suttas, by the first phrase there is an examination of the first direction. This is called the 'Examination of the Directions'.

Catūhi vipallāsehi akusalapakkhe disāvilokanā kilesaṃ saṃyojetvā ayaṃ akusalapakkhe disāvilokanāya bhūmi pañcannaṃ dasannaṃ suttānaṃ yāni paṭhamāni padāni imesaṃ dhammānaṃ ko attho? Eko attho, byañjanameva nānaṃ. Evaṃ dutiyā evaṃ tatiyā evaṃ catutthī. Ayaṃ paṭhamā saṃsandanā.

By means of the four perversions on the unwholesome side, having yoked the defilement, there is an examination of the directions. This is the ground for the examination of the directions on the unwholesome side. For the fifteen suttas, whatever are the first phrases, what is the meaning of these phenomena? The meaning is one, only the expression is different. So too for the second, so too for the third, so too for the fourth. This is the first correlation.

Iminā peyyālena sabbe kilesā catūsu padesu pakkhipitabbā. Tato kusalapakkhe catasso paṭipadā cattāri jhānāni cattāro satipaṭṭhānā cattāro vihārā dibbo brahmā ariyo āneñjo cattāro sammappadhānā cattāro acchariyā abbhutadhammā cattāro adhiṭṭhānā cattāro samādhayo chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhi. Cattāro dhammā sukhabhāgiyā nāññatra bojjhaṅgā nāññatra tapasā nāññatindriyasaṃvarā nāññatra sabbanissaggā cattāri appamāṇāni.

By this elliptical phrase, all defilements should be placed into four sections. Then, on the wholesome side, there are the four modes of practice, the four jhānas, the four establishments of mindfulness, the four abidings—divine, brahma, noble, and imperturbable—the four right strivings, the four amazing and wondrous qualities, the four resolutions, and the four concentrations: concentration due to desire, concentration due to energy, concentration due to mind, and concentration due to investigation. There are four things that partake of happiness: there is no well-being apart from the factors of enlightenment, apart from asceticism, apart from restraint of the sense faculties, apart from the relinquishment of all. And there are the four immeasurables.

Tattha dukkhā paṭipadā dandhābhiññā bhāviyamānā bahulīkariyamānā paṭhamaṃ jhānaṃ paripūreti, paṭhamaṃ jhānaṃ paripuṇṇaṃ paṭhamaṃ satipaṭṭhānaṃ paripūreti, paṭhamaṃ satipaṭṭhānaṃ paripuṇṇaṃ paṭhamaṃ vihāraṃ paripūreti, paṭhamo vihāro paripuṇṇo paṭhamaṃ sammappadhānaṃ paripūreti, paṭhamaṃ sammappadhānaṃ paripuṇṇaṃ paṭhamaṃ acchariyaṃ abbhutadhammaṃ paripūreti, paṭhamo acchariyo abbhuto dhammo paripuṇṇo paṭhamaṃ adhiṭṭhānaṃ paripūreti, paṭhamaṃ adhiṭṭhānaṃ paripuṇṇaṃ chandasamādhiṃ paripūreti, chandasamādhi paripuṇṇo indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripuṇṇo paṭhamaṃ mettāappamāṇaṃ paripūreti. Evaṃ yāva sabbanissaggo catutthaṃ appamāṇaṃ paripūreti.

Among these, the difficult practice with slow direct knowledge, when developed and cultivated, fulfills the first jhāna. When the first jhāna is fulfilled, it fulfills the first foundation of mindfulness. When the first foundation of mindfulness is fulfilled, it fulfills the first dwelling. When the first dwelling is fulfilled, it fulfills the first right exertion. When the first right exertion is fulfilled, it fulfills the first amazing and unprecedented phenomenon. When the first amazing and unprecedented phenomenon is fulfilled, it fulfills the first resolution. When the first resolution is fulfilled, it fulfills the concentration of desire. When the concentration of desire is fulfilled, it fulfills the restraint of the faculties. When the restraint of the faculties is fulfilled, it fulfills the first immeasurable, loving-kindness. In this way, up to complete relinquishment, it fulfills the fourth immeasurable.

Tattha paṭhamā ca paṭipadā paṭhamañca jhānaṃ paṭhamañca satipaṭṭhānaṃ paṭhamo ca vihāro paṭhamañca sammappadhānaṃ paṭhamo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca chandasamādhi ca indriyasaṃvaro ca mettā ca appamāṇaṃ. Ayaṃ paṭhamā disā.

Among these, there is the first practice, the first jhāna, the first foundation of mindfulness, the first dwelling, the first right exertion, the first amazing and unprecedented phenomenon, the resolution of truth, the concentration of desire, the restraint of the faculties, and the immeasurable of loving-kindness. This is the first direction.

Dukkhā ca paṭipadā khippābhiññā dutiyaṃ jhānaṃ dutiyañca satipaṭṭhānaṃ dutiyo ca vihāro dutiyañca sammappadhānaṃ dutiyo ca acchariyo abbhuto [Pg.333] dhammo cāgādhiṭṭhānaṃ cittasamādhi cattāro iddhipādā karuṇā ca appamāṇaṃ, ayaṃ dutiyā disā.

The difficult practice with quick direct knowledge, the second jhāna, the second foundation of mindfulness, the second dwelling, the second right exertion, the second amazing and unprecedented phenomenon, the resolution of relinquishment, the concentration of mind, the four bases of spiritual power, and the immeasurable of compassion. This is the second direction.

Sukhā ca paṭipadā dandhābhiññā tatiyañca jhānaṃ tatiyañca satipaṭṭhānaṃ tatiyo ca vihāro tatiyañca sammappadhānaṃ tatiyo ca acchariyo abbhuto dhammo paññādhiṭṭhānañca vīriyasamādhi ca bojjhaṅgā ca muditā ca appamāṇaṃ. Ayaṃ tatiyā disā.

The pleasant practice with slow direct knowledge, the third jhāna, the third foundation of mindfulness, the third dwelling, the third right exertion, the third amazing and unprecedented phenomenon, the resolution of wisdom, the concentration of energy, the enlightenment factors, and the immeasurable of gladness. This is the third direction.

Sukhā ca paṭipadā khippābhiññā catutthaṃ jhānaṃ catutthañca satipaṭṭhānaṃ catuttho ca vihāro catutthañca sammappadhānaṃ catuttho ca acchariyo abbhuto dhammo upasamādhiṭṭhānañca vīmaṃsāsamādhi ca sabbanissaggo ca upekkhā appamāṇañca. Ayaṃ catutthī disā. Imāsaṃ catassannaṃ disānaṃ ālokanā. Ayaṃ vuccati disālokano nāma nayo.

The pleasant practice with quick direct knowledge, the fourth jhāna, the fourth foundation of mindfulness, the fourth dwelling, the fourth right exertion, the fourth amazing and unprecedented phenomenon, the resolution of tranquility, the concentration of investigation, complete relinquishment, and the immeasurable of equanimity. This is the fourth direction. This is the illumination of these four directions. This is called the method named 'Illumination of the Directions'.

Tatthāyaṃ yojanā. Cattāro ca āhārā catasso ca paṭipadā, cattāro ca vipallāsā cattāro ca satipaṭṭhānā, cattāri ca upādānāni cattāri ca jhānāni cattāro ca yogā vihārā ca, ganthā ca sammappadhānā ca, āsavā ca acchariyā abbhutadhammā ca, oghā ca adhiṭṭhānāni ca, sallā ca samādhayo, viññāṇaṭṭhitiyo cattāro ca sukhabhāgiyā dhammā, cattāri ca agatigamanāni cattāri ca appamāṇāni iti kusalākusalānaṃ paṭipakkhavasena yojanā, ayaṃ vuccati disālokano nayo.

In this method, this is the connection: the four nutriments and the four practices; the four perversions and the four foundations of mindfulness; the four clingings and the four jhānas; the four yokes and the dwellings; the bonds and the right exertions; the taints and the amazing and unprecedented phenomena; the floods and the resolutions; the darts and the concentrations; the stations of consciousness and the four qualities partaking of happiness; the four wrong courses of action and the four immeasurables. Thus, it is the connection by way of opposition between the wholesome and unwholesome. This is called the method that is the Illumination of the Directions.

Tassa cattāri sāmaññaphalāni pariyosānaṃ, yo ca dhammo kusalākusalaniddese paṭhamo disāniddeso, imassa sotāpattiphalaṃ pariyosānaṃ dutiyaṃ sakadāgāmiphalaṃ, tatiyaṃ anāgāmiphalaṃ, catutthaṃ arahattaphalaṃ.

Its conclusion is the four fruits of recluseship. And for that Dhamma which in the exposition of wholesome and unwholesome is the first exposition of the direction, its conclusion is the fruit of stream-entry; for the second, the fruit of once-returning; for the third, the fruit of non-returning; and for the fourth, the fruit of arahantship.

Tattha katamo tipukkhalo nayo? Ye ca dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā, ye ca sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā.

Among these, what is the method of the three individuals? There are the two individuals who are liberated by the difficult practice with slow direct knowledge and with quick direct knowledge; and the two individuals who are liberated by the pleasant practice with slow direct knowledge and with quick direct knowledge.

Imesaṃ catunnaṃ puggalānaṃ yo puggalo sukhāya paṭipadāya dandhābhiññāya niyyāti, yo ca puggalo dukkhāya paṭipadāya khippābhiññāya niyyāti. Ime dve puggalā bhavanti. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti[Pg.334], ayaṃ ugghaṭitaññū. Yo pacchimo puggalo sādhāraṇo, ayaṃ vipañcitaññū. Yo puggalo dandhābhiññāya dukkhāya paṭipadāya niyyāti, ayaṃ neyyo. Ime cattāro bhavitvā tīṇi honti, tattha ugghaṭitaññussa samathapubbaṅgamā vipassanā, neyyassa vipassanāpubbaṅgamo samatho, vipañcitaññussa samathavipassanā yuganaddhā. Ugghaṭitaññussa mudukā desanā, neyyassa tikkhā desanā, vipañcitaññussa tikkhamudukā desanā.

Among these four individuals, there is the individual who is liberated by the pleasant practice with slow direct knowledge, and the individual who is liberated by the difficult practice with quick direct knowledge. These become two individuals. Among them, the one who is liberated by the pleasant practice with quick direct knowledge is the one of quick comprehension. The latter individual, who is common, is the one of elaborated comprehension. The individual who is liberated by the difficult practice with slow direct knowledge is the one to be guided. These four become three. Among them, for the one of quick comprehension, insight is preceded by tranquility. For the one to be guided, tranquility is preceded by insight. For the one of elaborated comprehension, tranquility and insight are yoked together. For the one of quick comprehension, the teaching is gentle. For the one to be guided, the teaching is sharp. For the one of elaborated comprehension, the teaching is sharp and gentle.

Ugghaṭitaññussa adhipaññāsikkhā, neyyassa adhicittasikkhā, vipañcitaññussa adhisīlasikkhā. Iti imesaṃ puggalānaṃ catūhi paṭipadāhi niyyānaṃ.

For the one of quick comprehension, there is the training in higher wisdom. For the one to be guided, there is the training in higher mind. For the one of elaborated comprehension, there is the training in higher virtue. Thus, for these individuals, there is liberation by means of the four practices.

Tattha ayaṃ saṃkileso, tīṇi akusalamūlāni tayo phassā tisso vedanā tayo upavicārā tayo saṃkilesā tayo vitakkā tayo pariḷāhā tīṇi saṅkhatalakkhaṇāni tisso dukkhatāti.

Among these, this is defilement: the three unwholesome roots, the three contacts, the three feelings, the three wrong considerations, the three defilements, the three thoughts, the three torments, the three characteristics of the conditioned, and the three kinds of suffering.

Tīṇi akusalamūlānīti lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tayo phassāti sukhavedanīyo phasso, dukkhavedanīyo phasso, adukkhamasukhavedanīyo phasso. Tisso vedanāti sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Tayo upavicārāti somanassopavicāro domanassopavicāro upekkhopavicāro. Tayo saṃkilesāti rāgo doso moho. Tayo vitakkāti kāmavitakko byāpādavitakko vihiṃsāvitakko. Tayo pariḷāhāti rāgajo dosajo mohajo. Tīṇi saṅkhatalakkhaṇānīti uppādo ṭhiti vayo. Tisso dukkhatāti dukkhadukkhatā vipariṇāmadukkhatā saṅkhatadukkhatā.

Three unwholesome roots: greed is an unwholesome root, hatred is an unwholesome root, and delusion is an unwholesome root. Three contacts: contact accompanied by pleasant feeling, contact accompanied by painful feeling, and contact accompanied by neither-painful-nor-pleasant feeling. Three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Three investigations: investigation accompanied by joy, investigation accompanied by displeasure, and investigation accompanied by equanimity. Three defilements: lust, hatred, and delusion. Three thoughts: sensual thought, thought of ill will, and thought of harming. Three torments: born of lust, born of hatred, and born of delusion. Three characteristics of the conditioned: arising, presence, and passing away. Three kinds of suffering: suffering as suffering, suffering due to change, and suffering due to conditioned formations.

Tattha lobho akusalamūlaṃ kuto samuṭṭhitaṃ? Tividhaṃ ārammaṇaṃ manāpikaṃ amanāpikaṃ upekkhāṭhāniyañca. Tattha manāpikena ārammaṇena lobho akusalamūlaṃ samuṭṭhahati. Iti manāpikā ārammaṇā sukhavedanīyo phasso, sukhavedanīyaṃ phassaṃ paṭicca uppajjate sukhavedanā, sukhavedanaṃ paṭicca uppajjate somanassūpavicāro, somanassūpavicāraṃ paṭicca uppajjate rāgo, rāgaṃ paṭicca uppajjate kāmavitakko, kāmavitakkaṃ paṭicca uppajjate rāgajo pariḷāho rāgajaṃ pariḷāhaṃ paṭicca uppajjate uppādo saṅkhatalakkhaṇo, uppādaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate vipariṇāmadukkhatā.

Herein, from what does the unwholesome root of greed arise? There are three kinds of objects: agreeable, disagreeable, and that which is a basis for equanimity. Among these, the unwholesome root of greed arises from an agreeable object. Thus, from an agreeable object, contact accompanied by pleasant feeling arises; dependent on contact accompanied by pleasant feeling, pleasant feeling arises; dependent on pleasant feeling, investigation accompanied by joy arises; dependent on investigation accompanied by joy, lust arises; dependent on lust, sensual thought arises; dependent on sensual thought, the torment born of lust arises; dependent on the torment born of lust, the conditioned characteristic of arising arises; dependent on the conditioned characteristic of arising, suffering due to change arises.

Doso [Pg.335] akusalamūlaṃ kuto samuṭṭhitaṃ? Amanāpikena ārammaṇena doso akusalamūlaṃ samuṭṭhitaṃ. Iti amanāpikā ārammaṇā dukkhavedanīyo phasso, dukkhavedanīyaṃ phassaṃ paṭicca uppajjate dukkhavedanā, dukkhavedanaṃ paṭicca uppajjate domanassūpavicāro, domanassūpavicāraṃ paṭicca uppajjate doso, dosaṃ paṭicca uppajjate byāpādavitakko, byāpādavitakkaṃ paṭicca uppajjate dosajo pariḷāho, dosajaṃ pariḷāhaṃ paṭicca uppajjate ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ, ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate dukkhadukkhatā vedanā.

From what does the unwholesome root of hatred arise? The unwholesome root of hatred arises from a disagreeable object. Thus, from a disagreeable object, contact accompanied by painful feeling arises; dependent on contact accompanied by painful feeling, painful feeling arises; dependent on painful feeling, investigation accompanied by displeasure arises; dependent on investigation accompanied by displeasure, hatred arises; dependent on hatred, the thought of ill will arises; dependent on the thought of ill will, the torment born of hatred arises; dependent on the torment born of hatred, the conditioned characteristic of the alteration of that which is present arises; dependent on the conditioned characteristic of the alteration of that which is present, the feeling that is suffering as suffering arises.

Moho akusalamūlaṃ kuto samuṭṭhitaṃ? Upekkhāṭhāniyena ārammaṇena moho akusalamūlaṃ samuṭṭhitaṃ. Iti upekkhāṭhāniyā ārammaṇā adukkhamasukhavedanīyo phasso, adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjate adukkhamasukhā vedanā, adukkhamasukhavedanaṃ paṭicca uppajjate upekkhūpavicāro, upekkhūpavicāraṃ paṭicca uppajjate moho, mohaṃ paṭicca uppajjate vihiṃsāvitakko, vihiṃsāvitakkaṃ paṭicca uppajjate mohajo pariḷāho, mohajaṃ pariḷāhaṃ paṭicca uppajjate vayo saṅkhatalakkhaṇaṃ, vayaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate saṅkhatadukkhatā, iti ayaṃ tiṇṇaṃ kilesānaṃ niddeso, ayaṃ vuccate kusalapakkhe tipukkhalo nayo.

From what does the unwholesome root of delusion arise? The unwholesome root of delusion arises from an object that is a basis for equanimity. Thus, from an object that is a basis for equanimity, contact accompanied by neither-painful-nor-pleasant feeling arises; dependent on contact accompanied by neither-painful-nor-pleasant feeling, neither-painful-nor-pleasant feeling arises; dependent on neither-painful-nor-pleasant feeling, investigation accompanied by equanimity arises; dependent on investigation accompanied by equanimity, delusion arises; dependent on delusion, the thought of harming arises; dependent on the thought of harming, the torment born of delusion arises; dependent on the torment born of delusion, the conditioned characteristic of passing away arises; dependent on the conditioned characteristic of passing away, suffering due to conditioned formations arises. This is the exposition of the three defilements. This is called the three-person method on the wholesome side.

Iti tīṇi akusalamūlāni na catutthāni na pañcamāni, tayo phassāti tisso vedanā yāva saṅkhatadukkhatāti, yo koci akusalapakkho, sabbo so tīsu akusalamūlesu samosarati.

Thus, there are three unwholesome roots, not a fourth and not a fifth. The contacts are three, the feelings are three, and so on up to suffering due to conditioned formations. Whatever belongs to the unwholesome side, all of it converges in these three unwholesome roots.

Tattha katamo kusalapakkho? Tīṇi kusalamūlāni, tisso paññā sutamayī paññā cintāmayī paññā bhāvanāmayī paññā. Tayo samādhī savitakkasavicāro…pe… tisso sikkhā adhisīlasikkhā…pe… sikkhā. Tīṇi nimittāni samathanimittaṃ paggahanimittaṃ upekkhānimittaṃ. Tayo vitakkā nekkhammavitakko…pe… avihiṃsāvitakko. Tīṇi indriyāni anaññātaññassāmītindriyanti vitthāro. Tayo upavicārā nekkhammūpavicāro abyāpādūpavicāro avihiṃsūpavicāro. Tisso esanā kāmesanā bhavesanā brahmacariyesanā. Tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho.

Herein, what is the wholesome side? The three wholesome roots; the three wisdoms: wisdom based on learning, wisdom based on reflection, and wisdom based on development. The three concentrations: with initial and sustained application… and so on. The three trainings: the training in higher virtue… and so on. The three signs: the sign of serenity, the sign of exertion, and the sign of equanimity. The three thoughts: the thought of renunciation… and the thought of non-harming. The three faculties: the faculty of 'I shall come to know the unknown,' and so on in detail. The three investigations: investigation associated with renunciation, investigation associated with non-ill will, and investigation associated with non-harming. The three quests: the quest for sensual pleasures, the quest for existence, and the quest for the holy life. The three aggregates: the aggregate of virtue, the aggregate of concentration, and the aggregate of wisdom.

Tattha [Pg.336] yaṃ alobho kusalamūlaṃ, taṃ sutamayipaññaṃ paripūreti, sutamayī paññā paripuṇṇā savitakkaṃ savicāraṃ samādhiṃ paripūreti, savitakko savicāro samādhi paripuṇṇo adhicittasikkhaṃ paripūreti, adhicittasikkhā paripuṇṇā samathanimittaṃ paripūreti, samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti, nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti, anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammūpavicāraṃ paripūreti, nekkhammūpavicāro paripuṇṇo kāmesanaṃ pajahati, kāmesanappahānaṃ samādhikkhandhaṃ paripūreti.

Herein, non-greed, the wholesome root, fulfills wisdom based on learning. Wisdom based on learning, when fulfilled, fulfills concentration with initial and sustained application. Concentration with initial and sustained application, when fulfilled, fulfills the training in higher mind. The training in higher mind, when fulfilled, fulfills the sign of serenity. The sign of serenity, when fulfilled, fulfills the thought of renunciation. The thought of renunciation, when fulfilled, fulfills the faculty of 'I shall come to know the unknown.' The faculty of 'I shall come to know the unknown,' when fulfilled, fulfills investigation associated with renunciation. Investigation associated with renunciation, when fulfilled, abandons the quest for sensual pleasures. The abandonment of the quest for sensual pleasures fulfills the aggregate of concentration.

Adoso kusalamūlaṃ cintāmayipaññaṃ paripūreti, cintāmayī paññā paripuṇṇā avitakkavicāramattaṃ samādhiṃ paripūreti. Avitakkavicāramatto samādhi paripuṇṇo adhisīlasikkhaṃ paripūreti, adhisīlasikkhā paripuṇṇā upekkhānimittaṃ paripūreti, upekkhānimittaṃ paripuṇṇaṃ abyāpādavitakkaṃ paripūreti, abyāpādavitakko paripuṇṇo aññindriyaṃ paripūreti, aññindriyaṃ paripuṇṇaṃ abyāpādūpavicāraṃ paripūreti, abyāpādūpavicāro paripuṇṇo bhavesanaṃ pajahati, bhavesanappahānaṃ sīlakkhandhaṃ paripūreti.

Non-hatred, the wholesome root, fulfills wisdom based on reflection. Wisdom based on reflection, when fulfilled, fulfills concentration without initial application, with only sustained application. Concentration without initial application, with only sustained application, when fulfilled, fulfills the training in higher virtue. The training in higher virtue, when fulfilled, fulfills the sign of equanimity. The sign of equanimity, when fulfilled, fulfills the thought of non-ill will. The thought of non-ill will, when fulfilled, fulfills the faculty of final knowledge. The faculty of final knowledge, when fulfilled, fulfills investigation associated with non-ill will. Investigation associated with non-ill will, when fulfilled, abandons the quest for existence. The abandonment of the quest for existence fulfills the aggregate of virtue.

Amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti, bhāvanāmayīpaññā paripuṇṇā avitakkaavicāraṃ samādhiṃ paripūreti, avitakko avicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti, adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti, paggahanimittaṃ paripuṇṇaṃ aññātāvino indriyaṃ paripūreti, aññātāvino indriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti, avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti, brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.

Non-delusion, the wholesome root, fulfills wisdom consisting of development. Wisdom consisting of development, when fulfilled, fulfills concentration without thought-conception and discursive thinking. Concentration without thought-conception and discursive thinking, when fulfilled, fulfills the training in higher wisdom. The training in higher wisdom, when fulfilled, fulfills the sign of exertion. The sign of exertion, when fulfilled, fulfills the faculty of one who has finally known. The faculty of one who has finally known, when fulfilled, fulfills investigation associated with non-harming. Investigation associated with non-harming, when fulfilled, fulfills the search for the noble practice. The search for the noble practice, when fulfilled, fulfills the aggregate of wisdom.

Iti ime tayo dhammā kusalapakkhikā sabbe kusalā dhammā tīhi tikaniddesehi niddisiyanti tīṇi vimokkhamukhāni tassa pariyosānaṃ. Tattha paṭhamena appaṇihitaṃ, dutiyena suññataṃ, tatiyena animittaṃ. Ayaṃ vuccati dutiyo tipukkhalo nāma nayo.

Thus, these three qualities are of the wholesome side. All wholesome qualities are indicated by means of three expositions of triads. The three gateways to liberation are the conclusion of that wholesome side. Herein, by the first term is the desireless; by the second, emptiness; by the third, the signless. This is called the second method, named the Three Persons.

Tattha ye ime tayo puggalā ugghaṭitaññū vipañcitaññū neyyoti. Imesaṃ tiṇṇaṃ puggalānaṃ ye ca puggalā sukhāya paṭipadāya khippābhiññāya, sukhāya paṭipadāya dandhābhiññāya ca niyyanti, te dve puggalā. Ye ca dve puggalā dukkhāya paṭipadāya khippābhiññāya, dukkhāya paṭipadāya dandhābhiññāya ca niyyanti[Pg.337], ime cattāro tena visesena dve bhavanti diṭṭhicarito ca taṇhācarito ca. Ime cattāro bhavitvā tayo bhavanti, tayo bhavitvā dve bhavanti. Imesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, avijjā ca taṇhā ca, ahirikañca anottappañca, assati ca asampajaññañca, nīvaraṇāni ca saṃyojanāni ca, ajjhosānañca abhiniveso ca, ahaṃkāro ca mamaṃkāro ca, assaddhiyañca dovacassañca, kosajjañca ayoniso ca manasikāro, vicikicchā ca abhijjhā ca, asaddhammassavanañca asamāpatti ca.

Herein, there are these three persons: one who understands upon utterance, one who understands upon elaboration, and one who is to be led. Among these three persons, those who are led out of the cycle of rebirth by a pleasant practice with quick direct knowledge, and by a pleasant practice with slow direct knowledge—they are two persons. And those who are led out by a painful practice with quick direct knowledge, and by a painful practice with slow direct knowledge—they are two persons. Thus, these four, by this distinction, become two: the one of speculative-view-temperament and the one of craving-temperament. These four become three; the three become two. For these two persons, this is the cause of defilement: ignorance and craving; lack of moral shame and lack of moral dread; lack of mindfulness and lack of clear comprehension; the hindrances and the fetters; engulfing and adherence; the conceit of 'I' and the conceit of 'mine'; lack of faith and difficulty of admonition; laziness and improper attention; doubt and covetousness; not listening to the good Dhamma and non-attainment of meditative absorption.

Tattha avijjā ca ahirikañca assati ca nīvaraṇāni ca ajjhosānañca ahaṃkāro ca assaddhiyañca kosajjañca vicikicchā ca asaddhammassavanañca, ayaṃ ekā disā.

Herein, ignorance, lack of moral shame, lack of mindfulness, the hindrances, engulfing, the conceit of 'I', lack of faith, laziness, doubt, and not listening to the good Dhamma—this is one direction.

Taṇhā ca anottappañca asampajaññañca saṃyojanāni ca abhiniveso ca mamaṃkāro ca dovacassatā ca ayoniso manasikāro ca abhijjhā ca asamāpatti ca, ayaṃ dutiyā disā. Dasannaṃ dukānaṃ dasa padāni paṭhamāni kātabbāni. Saṃkhittena atthaṃ ñāpenti paṭipakkhe kaṇhapakkhassa sabbesaṃ dukānaṃ dasa padāni dutiyakāni, ayaṃ dutiyā disā.

Craving, lack of moral dread, lack of clear comprehension, the fetters, adherence, the conceit of 'mine', difficulty of admonition, improper attention, covetousness, and non-attainment of meditative absorption—this is the second direction. The first ten terms of the ten dyads should be stated. Briefly, they make known the meaning in opposition to the unwholesome side. The second ten terms of all the dyads are the second direction.

Iti akusalānaṃ dhammānaṃ dukkhaniddeso, ayaṃ samudayo. Yaṃ taṃ dhammaṃ ajjhāvasati nāmañca rūpañca idaṃ dukkhaṃ iti ayañca samudayo, idañca dukkhaṃ, imāni dve saccāni dukkhañca samudayo ca nandiyāvaṭṭassa nayassa paṭhamaniddeso.

Thus is the exposition of suffering regarding unwholesome states; this is the origin. That which dwells in that state—name-and-form—this is suffering. Thus, this origin and this suffering—these two truths, suffering and its origin, are the first exposition of the Nandiyāvaṭṭa method.

Tattha katamo kusalapakkho? Samatho ca vipassanā ca, vijjā ca caraṇañca, sati ca sampajaññañca, hirī ca ottappañca, ahaṃkārappahānañca mamaṃkārappahānañca, sammāvāyāmo ca yoniso ca manasikāro, sammāsati ca sammāsamādhi ca, paññā ca nibbidā ca, samāpatti ca saddhammassavanañca, somanassañca dhammānudhammappaṭipatti ca.

Herein, what is the wholesome side? Serenity and insight; knowledge and conduct; mindfulness and clear comprehension; moral shame and moral dread; the abandoning of the conceit of 'I' and the conceit of 'mine'; right effort and proper attention; right mindfulness and right concentration; wisdom and disenchantment; meditative attainment and listening to the good Dhamma; gladness and practice in accordance with the Dhamma.

Tattha samatho ca vijjā ca sati ca hirī ca ahaṃkārappahānañca sammāvāyāmo ca sammāsati ca paññā ca samāpatti ca somanassañca, ime dhammā ekā disā. Vipassanā ca caraṇañca sampajaññañca ottappañca mamaṃkārappahānañca yoniso manasikāro ca sammāsamādhi ca nibbidā ca saddhammassavanañca dhammānudhammappaṭipatti ca, ayaṃ dutiyā disā. Iti kusalapakkhe ca akusalapakkhe ca nandiyāvaṭṭassa pana nayassa catasso disā.

Herein, serenity, knowledge, mindfulness, moral shame, the abandoning of the conceit of 'I', right effort, right mindfulness, wisdom, meditative attainment, and gladness—these states are one direction. Insight, conduct, clear comprehension, moral dread, the abandoning of the conceit of 'mine', proper attention, right concentration, disenchantment, listening to the good Dhamma, and practice in accordance with the Dhamma—this is the second direction. Thus, in the wholesome side and in the unwholesome side, the Nandiyāvaṭṭa method has four directions.

Tāsu [Pg.338] yāni akusalapakkhassa paṭhamāni padāni akusalāni kusalehi pahānaṃ gacchanti, tāni kusalapakkhe dutiyehi padehi pahānaṃ gacchanti. Tesaṃ pahānā rāgavirāgā cetovimutti yāni akusalapakkhassa dutiyāni akusalapadāni pahānaṃ gacchanti, tāni kusalapakkhassa paṭhamehi padehi pahānaṃ gacchanti. Tesaṃ pahānā avijjāvirāgā paññāvimutti pariyosānaṃ. Imesaṃ tiṇṇaṃ nayānaṃ paṭhamo nayo sīhavikkīḷito nāma. Aṭṭha padāni cattāri ca kusalāni cattāri ca akusalāni imāni aṭṭha padāni mūlapadāni, atthanayena dutiyo tipukkhalo. So chahi dhammehi neti kusalamūlāni ca neti akusalamūlāni ca, iti imāni cha padāni purimakāni ca aṭṭha mūlapadāni imāni cuddasa padāni aṭṭhārasannaṃ mūlapadānaṃ. Tattha yo pacchimako nayo nandiyāvaṭṭo, so catūhi dhammehi neti. Avijjāya ca taṇhāya ca samathena ca vipassanāya ca, ime cattāro dhammā imāni aṭṭhārasa mūlapadāni tīsu nayesu niddiṭṭhāni.

Among these, whichever first unwholesome terms of the unwholesome side are abandoned by wholesome terms, they are abandoned by the second terms of the wholesome side. Through their abandonment, there is liberation of mind by the fading away of lust. Whichever second unwholesome terms of the unwholesome side are abandoned, they are abandoned by the first terms of the wholesome side. Through their abandonment, the culmination is liberation by wisdom through the fading away of ignorance. Of these three methods, the first method is named the Lion's Sport. There are eight root terms: four wholesome and four unwholesome; these eight terms are the root terms. By way of meaning, the second is the Tipukkhala. It proceeds by six states: it proceeds by the wholesome roots and the unwholesome roots. Thus, these six terms and the previous eight root terms—these fourteen terms are part of the eighteen root terms. Herein, the final method is the Nandiyāvaṭṭa; it proceeds by four states: by ignorance and craving, and by serenity and insight. These four states and these eighteen root terms are set forth in the three methods.

Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ samosarati. Tesañca navannaṃ mūlānaṃ cattāri padāni sīhavikkīḷitanaye tīṇi tipukkhale dve nandiyāvaṭṭe, iccete kusalassa pakkhā. Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ yujjati. Tattha sīhavikkīḷite naye cattāri padāni tīṇi tipukkhale dve nandiyāvaṭṭe imāni nava padāni kusalāni niddiṭṭhāni.

Herein, in those nine terms that are wholesome, all that is wholesome converges. Of these nine root terms, four terms are in the Sīhavikkīḷita method, three in the Tipukkhala method, and two in the Nandiyāvaṭṭa method—thus, these are the portions of the wholesome. Herein, in those nine terms that are wholesome, all that is wholesome is comprised. Therein, in the Sīhavikkīḷita method four terms, in the Tipukkhala three, and in the Nandiyāvaṭṭa two—these nine wholesome terms are set forth.

Tattha yāni nandiyāvaṭṭe naye cattāri padāni, tattha aṭṭhārasa mūlapadāni samosaranti. Yathā kathaṃ, samatho ca alobho ca adoso ca asubhasaññā ca dukkhasaññā ca imāni kusalapakkhe pañca padāni samathaṃ bhajanti. Vipassanā ca amoho ca aniccasaññā ca anattasaññā ca imāni cattāri padāni vipassanaṃ bhajanti. Imāni nava padāni kusalāni dvīsu padesu yojitāni, tattha akusalapakkhe navannaṃ akusalamūlapadānaṃ yā ca taṇhā yo ca lobho yo ca doso yā ca subhasaññā yā ca sukhasaññā, imāni pañca padāni taṇhaṃ bhajanti. Yā ca avijjā yo ca moho yā ca niccasaññā yā ca attasaññā, imāni cattāri padāni avijjaṃ bhajanti. Etāni nava padāni akusalāni susaṃkhittāni. Iti tayo nayā ekaṃ nayaṃ na paviṭṭhā. Evaṃ aṭṭhārasa mūlapadāni nandiyāvaṭṭanaye niddisitabbāni.

Herein, in those four terms that are in the Nandiyāvaṭṭa method, the eighteen root terms converge. How so? Serenity, non-greed, non-hatred, perception of unattractiveness, and perception of suffering—these five terms on the wholesome portion partake of serenity. Insight, non-delusion, perception of impermanence, and perception of non-self—these four terms partake of insight. These nine wholesome terms are applied in two sections. Therein, on the unwholesome portion, of the nine unwholesome root terms: whatever craving there is, and whatever greed, and whatever hatred, and whatever perception of attractiveness, and whatever perception of pleasure—these five terms partake of craving. And whatever ignorance there is, and whatever delusion, and whatever perception of permanence, and whatever perception of self—these four terms partake of ignorance. These nine unwholesome terms are well condensed. Thus, the three methods do not enter into one method. In this way, the eighteen root terms are to be set forth in the Nandiyāvaṭṭa method.

Kathaṃ [Pg.339] aṭṭhārasa mūlapadāni, tipukkhale naye yujjanti? Navannaṃ padānaṃ kusalānaṃ, vipassanā ca amoho ca aniccasaññā ca anattasaññā ca, imāni cattāri padāni; amoho ca samatho ca alobho ca asubhasaññā ca, imāni cattāri padāni; lobho ca doso ca, evaṃ imāni nava padāni tīsu kusalesu yojetabbāni. Tattha navannaṃ padānaṃ akusalānaṃ taṇhā ca lobho ca subhasaññā ca sukhasaññā ca, imāni cattāri padāni lobho akusalamūlaṃ; avijjā ca moho ca niccasaññā ca attasaññā ca ayaṃ moho ayaṃ doso, ye ca imāni nava padāni tīsu akusalesu yojitāni. Evaṃ aṭṭhārasa mūlapadāni kusalamūlesu ca yojetvā tipukkhalena nayena niddisitabbāni.

How are the eighteen root terms comprised in the Tipukkhala method? Of the nine wholesome terms: insight, non-delusion, perception of impermanence, and perception of non-self—these are four terms; non-delusion, serenity, non-greed, and perception of unattractiveness—these are four terms; greed and hatred. Thus these nine terms are to be applied to the three wholesome [roots]. Therein, of the nine unwholesome terms: craving, greed, perception of attractiveness, and perception of pleasure—these four terms; greed is an unwholesome root. Ignorance, delusion, perception of permanence, and perception of self—this is delusion, this is hatred. And these nine terms are applied to the three unwholesome [roots]. Thus the eighteen root terms, having been applied also to the wholesome roots, are to be set forth by the Tipukkhala method.

Kathaṃ aṭṭhārasa mūlapadāni sīhavikkīḷite naye yujjanti? Taṇhā ca subhasaññā ca, ayaṃ paṭhamo vipallāso. Lobho ca sukhasaññā ca, ayaṃ dutiyo vipallāso. Avijjā ca niccasaññā ca, ayaṃ tatiyo vipallāso. Moho ca attasaññā ca, ayaṃ catuttho vipallāso. Iti nava padāni akusalamūlāni catūsu padesu yojitāni. Tattha navannaṃ mūlapadānaṃ kusalānaṃ samatho ca asubhasaññā ca, idaṃ paṭhamaṃ satipaṭṭhānaṃ. Alobho ca dukkhasaññā ca, idaṃ dutiyaṃ satipaṭṭhānaṃ. Vipassanā ca aniccasaññā ca, idaṃ tatiyaṃ satipaṭṭhānaṃ. Amoho ca anattasaññā ca, idaṃ catutthaṃ satipaṭṭhānaṃ. Imāni aṭṭhārasa mūlapadāni sīhavikkīḷitanayaṃ anupaviṭṭhāni. Imesaṃ tiṇṇaṃ nayānaṃ yā bhūmi ca yo rāgo ca yo doso ca ekaṃ nayaṃ pavisati. Ekassa nayassa akusale vā dhamme kusale vā dhamme viññāte paṭipakkho anvesitabbo, paṭipakkhe anvesitvā so nayo niddisitabbo, tamhi naye niddiṭṭho. Yathā ekamhi naye sabbe nayā paviṭṭhā tathā niddisitabbā. Ekamhi ca naye aṭṭhārasa mūlapadāni paviṭṭhāni, tamhi dhamme viññāte sabbe dhammā viññātā honti. Imesaṃ tiṇṇaṃ nayānaṃ sīhavikkīḷitanayassa cattāri phalāni pariyosānaṃ. Paṭhamāya disāya paṭhamaṃ phalaṃ, dutiyāya disāya dutiyaṃ phalaṃ, tatiyāya disāya tatiyaṃ phalaṃ, catutthāya disāya catutthaṃ phalaṃ. Tipukkhalassa nayassa tīṇi vimokkhamukhāni pariyosānaṃ. Paṭhamāya disāya appaṇihitaṃ, dutiyāya disāya suññataṃ, tatiyāya disāya animittaṃ. Nandiyāvaṭṭassa nayassa rāgavirāgā cetovimutti avijjāvirāgā ca paññāvimutti pariyosānaṃ[Pg.340]. Paṭhamāya disāya rāgavirāgā cetovimutti, dutiyāya disāya avijjāvirāgā paññāvimutti. Ime tayo nayā imesaṃ tiṇṇaṃ nayānaṃ aṭṭhārasannaṃ mūlapadānaṃ ālokanā, ayaṃ vuccati disālokano nayo. Āloketvāna jānāti ‘‘ayaṃ dhammo imaṃ dhammaṃ bhajatī’’ti sammā yojanā. Kusalapakkhe akusalapakkhe ca ayaṃ nayo aṅkuso nāma. Ime pañca nayā.

How are the eighteen root terms comprised in the Sīhavikkīḷita method? Craving and the perception of attractiveness—this is the first distortion. Greed and the perception of pleasure—this is the second distortion. Ignorance and the perception of permanence—this is the third distortion. Delusion and the perception of self—this is the fourth distortion. Thus, the nine unwholesome root terms are applied in four sections. Therein, of the nine wholesome root terms: serenity and the perception of unattractiveness—this is the first foundation of mindfulness. Non-greed and the perception of suffering—this is the second foundation of mindfulness. Insight and the perception of impermanence—this is the third foundation of mindfulness. Non-delusion and the perception of non-self—this is the fourth foundation of mindfulness. These eighteen root terms have entered into the Sīhavikkīḷita method. Of these three methods, whatever ground, lust, and hatred enters into one method. When a state of one method, whether unwholesome or wholesome, is known, its counterpart should be sought. Having sought the counterpart, that method should be set forth; it is set forth in that method. Just as all methods have entered into one method, so should they be set forth. And in one method the eighteen root terms have entered. When that state is known, all states are known. Of these three methods, the Sīhavikkīḷita method has the four fruits as its culmination. For the first direction, the first fruit; for the second direction, the second fruit; for the third direction, the third fruit; for the fourth direction, the fourth fruit. The Tipukkhala method has the three gateways to liberation as its culmination. For the first direction, the desireless; for the second direction, emptiness; for the third direction, the signless. The Nandiyāvaṭṭa method has liberation of mind through the fading away of lust and liberation by wisdom through the fading away of ignorance as its culmination. For the first direction, liberation of mind through the fading away of lust; for the second direction, liberation by wisdom through the fading away of ignorance. These three methods are the illumination of the eighteen root terms of these three methods. This is called the method of Directional Illumination. Having illuminated, one knows, 'This state partakes of that state'; this is right application. On the wholesome portion and the unwholesome portion, this method is called the Hook. These are the five methods.

Tatthimā uddānagāthā

In that regard, these are the summary verses:

Taṇhā ca avijjāpi ca, lobho doso tatheva moho ca;

Cattāro ca vipallāsā, kilesabhūmī nava padāni.

Craving and ignorance, greed, hatred, and likewise delusion, and the four distortions: this is the plane of defilements, comprising nine terms.

Ye ca satipaṭṭhānā, samatho ca vipassanā kusalamūlā;

Etaṃ sabbaṃ kusalaṃ, indriyabhūmī nava padāni.

The establishments of mindfulness, serenity and insight, the wholesome roots; all this is wholesome, the plane of the faculties, comprising nine terms.

Sabbakusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;

Ete te mūlapadā, ubhato aṭṭhārasa padāni.

All that is wholesome is connected with nine terms, and likewise the unwholesome with nine; these are the root terms, eighteen terms on both sides.

Taṇhā ceva avijjā ca, samatho ca vipassanā;

Yo neti sabbesu yogayutto, ayaṃ nayo nandiyāvaṭṭo.

Craving and ignorance, serenity and insight; the method that leads by these in all respects, being connected to the practice—this is the Nandiyāvaṭṭa method.

Yaṃ kusalamūlehi, nayati kusalaakusalamūlehi;

Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhu.

That which leads by wholesome roots, and by wholesome and unwholesome roots, leading to what is actual, real, and not otherwise—that method they call the Tipukkhala.

So neti vipallāsehi, kilesaindriyehi ca;

Dhamme taṃ nayaṃ vinayamāhu, sīhavikkīḷitaṃ nāma.

That which leads the dhammas by means of distortions and by the defiled faculties, that method they call the one named 'Lion's Play'.

Veyyākaraṇe vutte, kusalatāhi akusalatāhi ca;

Tayo ālokayati, ayaṃ nayo disālocano nāma.

When the explanation has been given by means of wholesomeness and unwholesomeness, it illuminates the three directions; this method is named 'Illumination of Directions'.

Oloketvā disālocanena, ukkhipiya yaṃ samāneti;

Sabbe kusalākusale, ayaṃ nayo aṅkuso nāma.

Having surveyed with the Illumination of Directions, the method which, having lifted up, brings together all wholesome and unwholesome states—this method is called 'The Goad'.

Nayasamuṭṭhānaṃ.

The Arising of the Methods.

Peṭakopadese mahākaccāyanassa therassa suttavibhaṅgassa

In the Peṭakopadesa of the Elder Mahākaccāyana, the Analysis of Discourses.

Dassanaṃ samattaṃ.

The Exposition is completed.

Yāni [Pg.341] catukkāni akusalāni kusalāni ca sīhavikkīḷite naye niddiṭṭhāni, tikāni kusalāni ca akusalāni ca tipukkhale naye niddiṭṭhāni, dukāni kusalāni ca akusalāni ca nandiyāvaṭṭe naye niddiṭṭhāni. Yesu dvīsu dhammesu kusalesu so attho tikesu vibhajjamānassa bhavabhūmi, atha ca sabbo ca attho tīhi byañjanehi niddisati. Tattakāni vuccati. Yo attho catūhi padehi aṭṭhavīsatibhāgehi natthibhūmi niddisituṃ, avacarantova catūhi padehi niddisati. Iti yaṃ yathāniddiṭṭhassa avikosanā idaṃ pamāṇaṃ. Yathā sabbe samādhayo tīsu samādhīsu pariyesitabbā, savitakkasavicāre avitakkavicāramatte avitakkaavicāre idaṃ pamāṇaṃ, natthi catuttho samādhi. Tathā tisso paññā cintāmayī sutamayī bhāvanāmayī sabbāsu paññāsu niddisati, natthi catutthī paññā na cintāmayī na sutamayī na bhāvanāmayī, paññā nāssa atthi imesaṃ dhammānaṃ yā avikkhepanā, idaṃ vuccati pamāṇanti.

The tetrads that are unwholesome and wholesome are pointed out in the Sīhavikkīḷita method; the triads that are wholesome and unwholesome are pointed out in the Tipukkhala method; and the dyads that are wholesome and unwholesome are pointed out in the Nandiyāvaṭṭa method. In whichever two wholesome dhammas, that meaning, when being analyzed into triads, is the plane of existence. And the entire meaning is indicated by three expressions. This is called 'just that much'. The meaning that is to be pointed out as the plane of non-existence by four terms and twenty-eight divisions, is pointed out by four terms without going further. Thus, the non-curtailment of what has been pointed out is the measure. Just as all concentrations are to be sought within the three concentrations—with applied and sustained thought, without applied thought but with sustained thought only, and without applied and sustained thought—this is the measure; there is no fourth concentration. Likewise, the three wisdoms—wisdom born of thought, wisdom born of learning, and wisdom born of cultivation—are indicated in all wisdoms. There is no fourth wisdom. If there is no wisdom born of thought, no wisdom born of learning, and no wisdom born of cultivation, for that one there is no wisdom. That which is the non-rejection of these dhammas, this is called the measure.

Therassa mahākaccāyanassa jambuvanavāsino peṭakopadeso

The Peṭakopadesa of the Elder Mahākaccāyana, the resident of the Jambu Grove.

Samatto.

Completed.

Peṭakopadesapakaraṇaṃ niṭṭhitaṃ.

The treatise, the Peṭakopadesa, is concluded.