4👑☸sabba saṅkhāra samatho

AN

AN 3.32 nirvana, experienced within samādhi

AN 3.32

AN 3, 1. paṭhamapaṇṇāsakaṃ, 4. devadūtavaggo, 2. ānandasuttaṃ AN 3.32, para. 4 ⇒


	(arahant experiencing nirvana is a type of “samādhi”)

“Bhante, could a bhikkhu obtain such a state of concentration that	♦ “siyā nu kho, bhante, bhikkhuno tathārūpo samādhi-paṭilābho
(1) he would have no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body;	1. yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu,
(2) he would have no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and	2. bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
(3) he would enter and dwell in that liberation of mind, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it?”	3. yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?

“He could, Ānanda.”	“siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti.

“But how, Bhante, could he obtain such a state of concentration?”	♦ “yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?
	(nirvana formula)

“Here, Ānanda, a bhikkhu thinks thus:	♦ “idhānanda, bhikkhuno evaṃ hoti —
‘This is peaceful, this is sublime,	‘etaṃ santaṃ etaṃ paṇītaṃ
that is,	yadidaṃ
the stilling of all activities,	sabbasaṅkhārasamatho
the relinquishing of all acquisitions,	sabbūpadhipaṭinissaggo
the destruction of craving,	taṇhākkhayo
dispassion,	virāgo
cessation,	nirodho
nibbāna.’	nibbānan’ti.

AN 4.114 simile of king's bull elephant, 4pd → nirvana

AN 4.114

AN 4, 3. tatiyapaṇṇāsakaṃ, (12) 2. kesivaggo, 4. nāgasuttaṃ AN 4.114, para. 10 ⇒


And how does a royal bull elephant go fast?	Kathañca, bhikkhave, rañño nāgo gantā hoti?
It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it,	Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti—
whether or not it has been there before.	yadi vā gatapubbaṃ yadi vā agatapubbaṃ—
	…
And how does a monk go fast?	Kathañca, bhikkhave, bhikkhu gantā hoti?
It’s when a monk swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti.

AN 5.140 same as AN 4.114 simile of king's bull elephant, 4pd → nirvana

AN 5.140

AN 5, 3. tatiyapaṇṇāsakaṃ, (14) 4. rājavaggo, 10. sotasuttaṃ AN 5.140, para. 13 ⇒


And how does a monk go fast?	Kathañca, bhikkhave, bhikkhu gantā hoti?
It’s when a monk swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti.

AN 9.36 nirvana experienced within 4 jhānas, 3 formless perception attainments (7 string matches)

AN 9.36

AN 9, 1. paṭhamapaṇṇāsakaṃ, 4. mahāvaggo, 5. jhānasuttaṃ AN 9.36, para. 2 ⇒

	STED Jhāna
withdrawn (from) sensuality,	vivicceva kāmehi
withdrawn (from) unskillful qualities,	vivicca akusalehi dhammehi
With-thinking, with-evaluation,	sa-vitakkaṃ sa-vicāraṃ
withdrawal rapture-pleasure,	vivekajaṃ pīti-sukhaṃ
first jhana (he) enters, dwells.	paṭhamaṃ jhānaṃ upasampajja viharati.
	(doing vipassana while in jhana, can realize Nirvana)


What ever [dharma] there are	So yadeva tattha hoti
connected to – form	rūpagataṃ
connected to – feelings	vedanāgataṃ
connected to – perception	saññāgataṃ
connected to – co-activities	Saṅ-khāragataṃ
connected to – consciousness,	viññāṇagataṃ,
those dharmas (are)	te dhamme
(1) im-permanent, (2) pain-&-suffering,	a-niccato dukkhato
(3) diseased, (4) an abscess,	rogato gaṇḍato
(5) a dart, (6) misery,	sallato aghato
(7) an affliction, (8) alien,	ābādhato parato
(9) falling apart, (10) empty,	palokato suññato
(11) not-self,	anattato
{He} continuously-sees [dharma in those 11 ways].	Sam-anu-passati.

he, (in regard to) those dharmas, (his) mind turns-away.	So tehi dhammehi cittaṃ paṭivāpeti.
he, (in regard to) those dharmas, (his) mind having-turned-away,	So tehi dhammehi cittaṃ paṭivāpetvā
(to the) death-less element (his) mind inclines:	A-matāya dhātuyā cittaṃ upasaṃharati:
This (is) peace, this (is) exquisite —	‘etaṃ santaṃ etaṃ paṇītaṃ
that is,	yadidaṃ
All-co-activities-stilled.	Sabba-saṅkhāra-samatho
All-acquisitions-relinquished.	Sabb—ūpadhi-paṭinissaggo
Craving-destroyed.	Taṇhāk-khayo
Dis-passion.	Vi-rāgo
cessation.	nirodho
Nirvana.	nibbānan’

AN 10.6 similar to AN 3.32 nirvana, experienced within samādhi, but is not 9 samapatti

AN 10.6

AN 10, 1. paṭhamapaṇṇāsakaṃ, 1. ānisaṃsavaggo, 6. samādhisuttaṃ AN 10.6, para. 3 ⇒


“Ānanda, it’s when a mendicant perceives:	“Idhānanda, bhikkhu evaṃsaññī hoti:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’	‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
That’s how a mendicant might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”	Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.

AN 10.60 nirvana formula without the nirvana part, for perception of nirodha and viraga

AN 10.60

AN 10, 2. dutiyapaṇṇāsakaṃ, (6) 1. sacittavaggo, 10. girimānandasuttaṃ AN 10.60, para. 9 ⇒

And what is the perception of fading away?	Katamā cānanda, virāgasaññā?
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:	Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, nirvana.’	‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.
This is called the perception of fading away.	Ayaṃ vuccatānanda, virāgasaññā. (6)

AN 10.60

AN 10, 2. dutiyapaṇṇāsakaṃ, (6) 1. sacittavaggo, 10. girimānandasuttaṃ AN 10.60, para. 10 ⇒

And what is the perception of cessation?	Katamā cānanda, nirodhasaññā?
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:	Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’	‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti.
This is called the perception of cessation.	Ayaṃ vuccatānanda, nirodhasaññā. (7)

AN 11.7 same as AN 10.6, nirvana, experienced within samādhi, but is not 9 samapatti

AN 11.7

AN 11, 1. nissayavaggo, 7. saññāsuttaṃ AN 11.7, para. 5 ⇒

“idhānanda, bhikkhu evaṃsaññī hoti — ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.

AN 11.7 almost same as AN 11.7, but expressed as attention instead of samaadhi perception

AN 11, 1. nissayavaggo, 7. saññāsuttaṃ AN 11.7, para. 9 ⇒

“idha, āvuso ānanda, bhikkhu evaṃsaññī hoti — ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. evaṃ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa . pe . yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.

AN 11.8 like AN 11.7, but monks ask question instead of ananda

AN 11.8

AN 11, 1. nissayavaggo, 8. manasikārasuttaṃ AN 11.8, para. 5 ⇒

“idhānanda, bhikkhu evaṃ manasi karoti — ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya . pe . yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā”ti. aṭṭhamaṃ.

AN 11.18

AN 11, 2. anussativaggo, 8. paṭhamasamādhisuttaṃ AN 11.18, para. 5 ⇒

“idha, bhikkhave, bhikkhu evaṃsaññī hoti — ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. aṭṭhamaṃ.

AN 11.19 like AN 11.7, but monks ask question instead of ananda

AN 11.19

AN 11, 2. anussativaggo, 9. dutiyasamādhisuttaṃ AN 11.19, para. 6 ⇒

AN 11.20 like AN 11.8, but monks ask sariputta instead of ananda

AN 11.20

AN 11, 2. anussativaggo, 10. tatiyasamādhisuttaṃ AN 11.20, para. 4 ⇒

AN 11.21 like AN 11.8, but monks ask sariputta instead of ananda

AN 11.21

AN 11, 2. anussativaggo, 11. catutthasamādhisuttaṃ AN 11.21, para. 6 ⇒

“idha, āvuso, bhikkhu evaṃsaññī hoti — ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. ekādasamaṃ.

KN

KN Iti 72 four jhanas are escape from kāma, formless attainment is escape from form

KN Iti 72

KN It, 3. tikanipāto, 3. tatiyavaggo, 3. nissaraṇiyasuttaṃ 72, para. 4 ⇒


This is the escape from sensuality: renunciation.1	kāmānam-etaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ,
This is the escape from form: formlessness.	rūpānam-etaṃ nissaraṇaṃ yadidaṃ āruppaṃ,
And as for whatever has come into being,	yaṃ kho pana kiñci bhūtaṃ
is fabricated & dependently co-arisen,	saṅkhataṃ paṭiccasamuppannaṃ
the escape from that is cessation.	nirodho tassa nissaraṇaṃ —
These are the three properties for escape.”	imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.

{that was what the Buddha said}	etamatthaṃ bhagavā avoca.
{then he said some more}	tatthetaṃ iti vuccati —
	(verse)

Knowing the escape from sensuality,	♦ “kāma-nissaraṇaṃ ñatvā,
& the overcoming of forms	rūpānañca atikkamaṃ.
–ardent always– touching the stilling	♦ sabba-saṅkhāra-samathaṃ,
of all fabrications:	phusaṃ ātāpi sabbadā.
he is a monk who’s seen rightly.	♦ “sa ve sammaddaso bhikkhu,
From that he is there released.	yato tattha vimuccati.
A master of direct knowing,	♦ abhiññā-vosito santo,
at peace, he is a sage gone beyond bonds.	sa ve yogātigo munī”ti.

KN Iti 85 very similar to 4 meditations, great summary of whole path

KN Iti 85, 4 meditations, also similar to SN 8.4

KN It, 3. tikanipāto, 4. catutthavaggo, 6. asubhānupassīsuttaṃ 85, para. 4 ⇒

§85. This was said by the Blessed One, said by the Arahant, so I have heard:	♦ 85. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --
“Remain focused, monks, on foulness in the body.	♦ “asubhānupassī, bhikkhave, kāyasmiṃ viharatha;
Have mindfulness of in-&-out breathing well-established to the fore within you.	ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu;
Remain focused on the inconstancy of all fabrications.	sabbasaṅkhāresu aniccānupassino viharatha.
For one who remains focused on the foulness of the body,	asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ
the obsession with passion for the property of beauty is abandoned.	yo subhāya dhātuyā rāgānusayo so pahīyati VAR .

For one who has mindfulness of in-&-out breathing well-established to the fore within oneself,	ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya
annoying external thoughts & inclinations don’t exist.	ye bāhirā vitakkāsayā vighātapakkhikā, te na honti.
For one who remains focused on the inconstancy of all fabrications,	sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ
ignorance is abandoned,	yā avijjā sā pahīyati,
clear knowing arises.”	yā vijjā sā uppajjatī”ti.
	etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —

	(verse)

Focusing on foulness	♦ “asubhānupassī kāyasmiṃ,
in the body,
mindful	ānāpāne paṭissato.
of in-&-out breathing,
seeing	♦ sabbasaṅkhārasamathaṃ,
the stilling of all fabrications	passaṃ ātāpi sabbadā.
–ardent
always:
he is a monk	♦ “sa ve sammaddaso bhikkhu,
who’s seen rightly.
From that he is there released.	yato tattha vimuccati.
A master of direct knowing,
at peace,	♦ abhiññāvosito santo,
he is a sage	sa ve yogātigo munī”ti.
gone beyond bonds.	♦ ayampi attho vutto bhagavatā, iti me sutanti. chaṭṭhaṃ.
See also: SN 8:4

KN Snp 3.12 seeing dukkha comes from sankhara

KN Snp 3.12

KN Sn, 3. mahāvaggo, 12. dvayatānupassanāsuttaṃ 38, para. 37 ⇒

coming into play.	♦ 736.
Knowing this drawback—	♦ “yaṃ kiñci dukkhaṃ sambhoti,
that stress comes from fabrication	sabbaṃ saṅkhārapaccayā.
as a requisite	♦ saṅkhārānaṃ nirodhena,
condition—	natthi dukkhassa sambhavo.
with the tranquilizing of all fabrication,
with the stopping of perception:	♦ 737.
That’s how there is	♦ “etamādīnavaṃ ñatvā,
the ending of stress.	dukkhaṃ saṅkhārapaccayā.
Knowing this as it actually is,	♦ sabbasaṅkhārasamathā,
an attainer-of-knowledge	saññānaṃ uparodhanā.
sees rightly.	♦ evaṃ dukkhakkhayo hoti,
Seeing rightly,	etaṃ ñatvā yathātathaṃ.

KN Nidd I, 1. kāmasuttaniddeso, para. 106 ⇒

nāvaṃ sitvāva pāragūti. yathā garukaṃ nāvaṃ bhārikaṃ udakaṃ sitvā osiñcitvā chaḍḍetvā lahukāya nāvāya khippaṃ lahuṃ appakasireneva pāraṃ gaccheyya; evameva vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gamitvā; kāmacchandanīvaraṇaṃ. byāpādanīvaraṇaṃ. thinamiddhanīvaraṇaṃ. uddhaccakukkuccanīvaraṇaṃ. vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gamitvā khippaṃ lahuṃ appakasireneva pāraṃ gaccheyya. pāraṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ . pāraṃ gaccheyyāti — pāraṃ adhigaccheyya, pāraṃ phuseyya, pāraṃ sacchikareyya. pāragūti yopi pāraṃ gantukāmo sopi pāragū; yopi pāraṃ gacchati sopi pāragū; yopi pāraṃ gato, sopi pāragū.

KN Nidd I, 2. guhaṭṭhakasuttaniddeso, para. 15 ⇒

katamo upadhiviveko? upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. upadhiviveko vuccati amataṃ nibbānaṃ. yo sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. ayaṃ upadhiviveko. kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ.

KN Nidd I, 3. duṭṭhaṭṭhakasuttaniddeso, para. 58 ⇒

taṃ nissito kuppapaṭiccasantinti. tisso santiyo — accantasanti, tadaṅgasanti, sammutisanti. katamā accantasanti? accantasanti vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. ayaṃ accantasanti. katamā tadaṅgasanti? paṭhamaṃ jhānaṃ samāpannassa nīvaraṇā santā honti; dutiyaṃ jhānaṃ samāpannassa vitakkavicārā santā honti; tatiyaṃ jhānaṃ samāpannassa pīti santā hoti; catutthaṃ jhānaṃ samāpannassa sukhadukkhā santā honti; ākāsānañcāyatanaṃ samāpannassa rūpasaññā paṭighasaññā nānattasaññā santā hoti; viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā santā hoti; ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā santā hoti; nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā santā hoti. ayaṃ tadaṅgasanti. katamā sammutisanti? sammutisantiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo. api ca sammutisanti imasmiṃ atthe adhippetā santīti. taṃ nissito kuppapaṭiccasantinti. kuppasantiṃ pakuppasantiṃ eritasantiṃ sameritasantiṃ calitasantiṃ ghaṭṭitasantiṃ kappitasantiṃ pakappitasantiṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ, santiṃ nissito asito allīno upagato ajjhosito adhimuttoti — taṃ nissito kuppapaṭiccasantiṃ.

KN Nidd I, 5. paramaṭṭhakasuttaniddeso, para. 75 ⇒

pāraṅgato na pacceti tādīti. pāraṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. so pāraṅgato pārappatto antagato antappatto koṭigato koṭippatto [vitthāro] jātimaraṇasaṃsāro, natthi tassa punabbhavoti — pāraṅgato. na paccetīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. sakadāgāmimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. anāgāmimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti — pāraṅgato na pacceti. tādīti arahā pañcahākārehi tādī — iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

KN Nidd I, 6. jarāsuttaniddeso, para. 104 ⇒

tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassinoti. tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamānā mamattesūti — tasmā. munayoti monaṃ vuccati ñāṇaṃ. yā paññā pajānanā . pe . amoho dhammavicayo sammādiṭṭhi. tena ñāṇena samannāgatā munayo monappattā. tīṇi moneyyāni — kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ . pe . saṅgajālamaticca so muni. pariggahoti dve pariggahā — taṇhāpariggaho ca diṭṭhipariggaho ca . pe . ayaṃ taṇhāpariggaho . pe . ayaṃ diṭṭhipariggaho. munayo taṇhāpariggahaṃ pariccajitvā diṭṭhipariggahaṃ paṭinissajjitvā cajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā acariṃsu vihariṃsu iriyiṃsu vattiṃsu pāliṃsu yapiṃsu yāpiṃsu. khemadassinoti khemaṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. khemadassinoti khemadassino tāṇadassino leṇadassino saraṇadassino abhayadassino accutadassino amatadassino nibbānadassinoti — tasmā munayo pariggahaṃ hitvā acariṃsu khemadassino.

KN Nidd I, 7. tissametteyyasuttaniddeso, para. 13 ⇒

katamo upadhiviveko? upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. upadhiviveko vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ — ayaṃ upadhiviveko. kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ; cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ; upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. viveke sikkhissāmaseti. so thero pakatiyā sikkhitasikkho. api ca dhammadesanaṃ upādāya dhammadesanaṃ sāvento evamāha — viveke sikkhissāmaseti.

KN Nidd I, 12. cūḷaviyūhasuttaniddeso, para. 65 ⇒

ekañhi saccaṃ na dutīyamatthīti. ekaṃ saccaṃ vuccati dukkhanirodho nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. atha vā ekaṃ saccaṃ vuccati — maggasaccaṃ, niyyānasaccaṃ, dukkhanirodhagāminī paṭipadā, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ — sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhīti — ekañhi saccaṃ na dutīyamatthi.

KN Nidd I, 12. cūḷaviyūhasuttaniddeso, para. 86 ⇒

aññatra saññāya niccāni loketi aññatra saññāya niccaggāhā ekaññeva saccaṃ loke kathīyati bhaṇīyati dīpīyati voharīyati — dukkhanirodho nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. atha vā ekaṃ saccaṃ vuccati maggasaccaṃ, niyyānasaccaṃ, dukkhanirodhagāminī paṭipadā, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ — sammādiṭṭhi . pe . sammāsamādhīti — aññatra saññāya niccāni loke.

KN Nidd I, 13. mahāviyūhasuttaniddeso, para. 18 ⇒

khemābhipassaṃ avivādabhūminti. avivādabhūmiṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. etaṃ avivādabhūmiṃ khemato tāṇato leṇato saraṇato abhayato accutato amatato nibbānato passanto dakkhanto olokento nijjhāyanto upaparikkhantoti — khemābhipassaṃ avivādabhūmiṃ.

KN Nidd I, 14. tuvaṭṭakasuttaniddeso, para. 11 ⇒

katamo upadhiviveko? upadhi vuccati kilesā ca khandhā ca abhisaṅkhārā ca. upadhiviveko vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ — ayaṃ upadhiviveko. kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. santīti ekena ākārena santipi santipadampi taṃyeva amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. vuttañhetaṃ bhagavatā — “santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan”ti. atha aparena ākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ — cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo — ime vuccanti santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ.

KN Nidd I, 15. attadaṇḍasuttaniddeso, para. 142 ⇒

nibbānamanaso naroti. idhekacco dānaṃ dento sīlaṃ samādiyanto uposathakammaṃ karonto pānīyaṃ paribhojanīyaṃ upaṭṭhapento pariveṇaṃ sammajjanto cetiyaṃ vandanto cetiye gandhamālaṃ āropento cetiyaṃ padakkhiṇaṃ karonto yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ abhisaṅkharonto na gatihetu na upapattihetu na paṭisandhihetu na bhavahetu na saṃsārahetu na vaṭṭahetu, sabbaṃ taṃ visaṃyogādhippāyo nibbānaninno nibbānapoṇo nibbānapabbhāro abhisaṅkharotīti. evampi nibbānamanaso naro. atha vā sabbasaṅkhāradhātuyā cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati — “etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan”ti. evampi nibbānamanaso naro.

KN Nidd I, 15. attadaṇḍasuttaniddeso, para. 189 ⇒

thale tiṭṭhati brāhmaṇoti. thalaṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo . pe . asito tādi pavuccate sa brahmā. thale tiṭṭhati brāhmaṇoti. thale tiṭṭhati dīpe tiṭṭhati tāṇe tiṭṭhati leṇe tiṭṭhati saraṇe tiṭṭhati abhaye tiṭṭhati accute tiṭṭhati amate tiṭṭhati nibbāne tiṭṭhatīti — thale tiṭṭhati brāhmaṇo.

KN Nidd I, 16. sāriputtasuttaniddeso, para. 149 ⇒

gacchato agataṃ disanti. agatā disā vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. agatapubbā sā disā na sā disā gatapubbā iminā dīghena addhunā.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 4. mettagūmāṇavapucchāniddeso, para. 106 ⇒

mahesi dhammamuttamanti. mahesīti kiṃ mahesi bhagavā, mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ . pe . mahantaṃ paññākkhandhaṃ. mahantaṃ vimuttikkhandhaṃ. mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi, mahato tamokāyassa padālanaṃ esī gavesī pariyesīti mahesi, mahato vipallāsassa pabhedanaṃ esī gavesī pariyesīti mahesi, mahato taṇhāsallassa abbahanaṃ esī gavesī pariyesīti mahesi, mahato diṭṭhisaṅghātassa viniveṭhanaṃ esī gavesī pariyesīti mahesi, mahato mānadhajassa papātanaṃ esī gavesī pariyesīti mahesi, mahato abhisaṅkhārassa vūpasamaṃ esī gavesī pariyesīti mahesi, mahato oghassa nittharaṇaṃ esī gavesī pariyesīti mahesi, mahato bhārassa nikkhepanaṃ esī gavesī pariyesīti mahesi, mahato saṃsāravaṭṭassa upacchedaṃ esī gavesī pariyesīti mahesi, mahato santāpassa nibbāpanaṃ esī gavesī pariyesīti mahesi, mahato pariḷāhassa paṭippassaddhiṃ esī gavesī pariyesīti mahesi, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne . pe . mahante sammappadhāne. mahante iddhipāde. mahantāni indriyāni. mahantāni balāni. mahante bojjhaṅge. mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ. mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi, mahesakkhehi sattehi esito gavesito pariyesito — “kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho”ti mahesi. dhammamuttamanti dhammamuttaṃmaṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammanti — mahesi dhammamuttamaṃ.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 4. mettagūmāṇavapucchāniddeso, para. 169 ⇒

tiṇṇo ca pāranti pāraṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. so pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. so vuttavāso ciṇṇacaraṇo . pe . jātimaraṇasaṃsāro, natthi tassa punabbhavoti — tiṇṇo ca pāraṃ.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 5. dhotakamāṇavapucchāniddeso, para. 53 ⇒

dhammañca seṭṭhaṃ ājānamānoti dhammaṃ seṭṭhaṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. seṭṭhanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ ājānamāno vijānamāno paṭivijānamāno paṭivijjhamānoti — dhammañca seṭṭhaṃ ājānamāno.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 5. dhotakamāṇavapucchāniddeso, para. 61 ⇒

vivekadhammaṃ yamahaṃ vijaññanti vivekadhammaṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti — vivekadhammaṃ yamahaṃ vijaññaṃ.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 5. dhotakamāṇavapucchāniddeso, para. 82 ⇒

mahesisantimuttamanti. mahesīti kiṃ mahesi bhagavā? mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ . pe . kahaṃ narāsabhoti mahesi. santimuttamanti santi vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti — mahesi santimuttamaṃ.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 8. hemakamāṇavapucchāniddeso, para. 37 ⇒

etadaññāya ye satāti. etanti amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. “sabbe saṅkhārā aniccā”ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. “sabbe saṅkhārā dukkhā”ti. “sabbe dhammā anattā”ti . pe . “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. yeti arahanto khīṇāsavā. satāti catūhi kāraṇehi satā — kāye kāyānupassanāsatipaṭṭhānaṃ bhāvitattā satā . pe . te vuccanti satāti — etadaññāya ye satā.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 10. kappamāṇavapucchāniddeso, para. 45 ⇒

etadaññāya ye satāti. etanti amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, “sabbe saṅkhārā aniccā”ti . pe . “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. yeti arahanto khīṇāsavā. satāti catūhi kāraṇehi satā — kāye kāyānupassanāsatipaṭṭhānaṃ bhāventā satā . pe . te vuccanti satāti — etadaññāya ye satā.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 11. jatukaṇṇimāṇavapucchāniddeso, para. 11 ⇒

santipadaṃ brūhi sahajanettāti. santīti ekena ākārena santipi santipadampi taṃyeva amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ . vuttañhetaṃ bhagavatā — “santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan”ti. athāparenākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ — cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo — ime vuccanti santipadā. santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. sahajanettāti nettaṃ vuccati sabbaññutañāṇaṃ. buddhassa bhagavato nettañca jinabhāvo ca bodhiyā mūle apubbaṃ acarimaṃ ekasmiṃ khaṇe uppanno, tasmā buddho sahajanettoti — santipadaṃ brūhi sahajanetta.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 17. pārāyanatthutigāthāniddeso, para. 7 ⇒

atthamaññāya dhammamaññāyāti sveva pañho dhammo, visajjanaṃ atthoti atthaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti — atthamaññāya. dhammamaññāyāti dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti — dhammamaññāyāti — atthamaññāya dhammamaññāya. dhammānudhammaṃ paṭipajjeyyāti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti — dhammānudhammaṃ paṭipajjeyya. gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ adhiphasseyya, pāraṃ sacchikareyyāti — gaccheyyeva jarāmaraṇassa pāraṃ. pāraṅgamanīyā ime dhammāti ime dhammā pāraṅgamanīyā. pāraṃ pāpenti pāraṃ sampāpenti pāraṃ samanupāpenti, jarāmaṇassa taraṇāya saṃvattantīti — pāraṅgamanīyā ime dhammāti.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 18. pārāyanānugītigāthāniddeso, para. 171 ⇒

gamissasi tvaṃ piṅgiya maccudheyyassa pāranti maccudheyyaṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. maccudheyyassa pāraṃ vuccati amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. gamissasi tvaṃ piṅgiya maccudheyyassa pāranti tvaṃ pāraṃ gamissasi, pāraṃ adhigamissasi, pāraṃ phassissasi, pāraṃ sacchikarissasīti — gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ. tenāha bhagavā —

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 18. pārāyanānugītigāthāniddeso, para. 201 ⇒

asaṃhīraṃ asaṃkuppanti asaṃhīraṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. asaṃhīranti rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbapariḷāhehi sabbāsavehi sabbadarathehi sabbasantāpehi sabbākusalābhisaṅkhārehi asaṃhāriyaṃ nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti — asaṃhīraṃ.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 18. pārāyanānugītigāthāniddeso, para. 202 ⇒

asaṃkuppanti asaṃkuppaṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho . pe . nirodho nibbānaṃ. nibbānassa na uppādo paññāyati, vayo natthi, na tassa aññathattaṃ paññāyati. nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti — asaṃhīraṃ asaṃkuppaṃ.

KN Nidd II, khaggavisāṇasutto, catutthavaggo, para. 34 ⇒

āraddhavīriyo paramatthapattiyāti paramatthaṃ vuccati amataṃ nibbānaṃ. yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. paramatthassa pattiyā lābhāya paṭilābhāya adhigamāya phassanāya sacchikiriyāya āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesūti — āraddhavīriyo paramatthapattiyā.

KN Paṭis, 2. yuganaddhavaggo, 10. suññakathā, 2. niddeso, para. 6 ⇒

katamaṃ aggasuññaṃ? aggametaṃ padaṃ seṭṭhametaṃ padaṃ visiṭṭhametaṃ padaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. idaṃ aggasuññaṃ.

KN Mil, 5. anumānapañho, 3. vessantaravaggo, 11. nibbānasacchikaraṇapañho, para. 10 ⇒

“tassa pavatte bhayadassāvissa evaṃ cittaṃ uppajjati ‘santattaṃ kho panetaṃ pavattaṃ sampajjalitaṃ bahudukkhaṃ bahūpāyāsaṃ, yadi koci labhetha appavattaṃ etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan’ti. iti hetaṃ tassa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdhaṃ kho me nissaraṇan’ti.

MN

MN 22 hearing Buddha teach about nirvana, other brahmans thinks their souls will be annihilated at deat

MN 22

MN 1, 3. opammavaggo, 2. alagaddūpamasuttaṃ MN 22.1, para. 17 ⇒

They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, dedications, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa.
They think:	Tassa evaṃ hoti:
‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’	‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.
They sorrow and pine and lament, beating their breast and falling into confusion.	So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.
That’s how there is anxiety about what doesn’t exist internally.”	Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī”ti.

MN 22

MN 1, 3. opammavaggo, 2. alagaddūpamasuttaṃ MN 22.1, para. 18 ⇒

“siyā pana, bhante, ajjhattaṃ asati aparitassanā”ti? “siyā, bhikkhū”ti bhagavā avoca. “idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti — ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. so suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. tassa na evaṃ hoti — ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. so na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti”.

MN 26 Buddha discovers 12ps and nirvana, not sure if humans ready to learn

MN 26

MN 1, 3. opammavaggo, 6. pāsarāsisuttaṃ MN 26.1, para. 31 ⇒

281. “tassa mayhaṃ, bhikkhave, etadahosi — ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ — idappaccayatā paṭiccasamuppādo. idampi kho ṭhānaṃ duddasaṃ yadidaṃ — sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā —

MN 64 like AN 9.36, nirvana experienced within 4 jhānas, 3 formless perception attainments

MN 64

MN 2, 2. bhikkhuvaggo, 4. mahāmālukyasuttaṃ MN 64.1, para. 8 ⇒

And what, Ānanda, is the path and the practice for giving up the five lower fetters?	Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya?
It’s when a monk—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.	So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They turn their mind away from those things,	So tehi dhammehi cittaṃ paṭivāpeti.
and apply it to the deathless element:	So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’	‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
Abiding in that they attain the ending of defilements.	So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.	no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.

MN 85 Buddha discovers 12ps and nirvana, not sure if humans ready to learn like MN 26

MN 85

MN 2, 4. rājavaggo, 5. bodhirājakumārasuttaṃ MN 85.1, para. 26 ⇒

337. “tassa mayhaṃ, rājakumāra, etadahosi — ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ — idappaccayatāpaṭiccasamuppādo. idampi kho ṭhānaṃ duddasaṃ — yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ . ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā —

SN

SN 6.1 Buddha discovers 12ps and nirvana, not sure if humans ready to learn like MN 26

SN 6.1

SN 1, 6. brahmasaṃyuttaṃ, 1. paṭhamavaggo, 1. brahmāyācanasuttaṃ SN 6.1, para. 1 ⇒

172. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo. idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. ahañceva kho pana dhammaṃ deseyyaṃ; pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti. apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā —

SN 22.90 Channa sees 5uk as not self, but still can’t settle into nirvana, and asks, where is self?

SN 22.90, 5uk

SN 3, 1. khandhasaṃyuttaṃ, 9. theravaggo, 8. channasuttaṃ SN 22.90, para. 3 ⇒

And yet my mind isn’t eager, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.	Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
Anxiety and grasping arise.	Paritassanā upādānaṃ uppajjati;
And the mind reverts to thinking:	paccudāvattati mānasaṃ:
‘So then who exactly is my self?’	‘atha ko carahi me attā’ti?
But that doesn’t happen for someone who sees the teaching.	Na kho panevaṃ dhammaṃ passato hoti.
Who can teach me the Dhamma so that I can see the teaching?”	Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan”ti.

SN 22.90

SN 3, 1. khandhasaṃyuttaṃ, 9. theravaggo, 8. channasuttaṃ SN 22.90, para. 6 ⇒

“tassa mayhaṃ, āvuso, etadahosi — ‘mayhampi kho etaṃ evaṃ hoti — rūpaṃ aniccaṃ . pe . viññāṇaṃ aniccaṃ, rūpaṃ anattā, vedanā. saññā. saṅkhārā. viññāṇaṃ anattā. sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ — ‘atha ko carahi me attā’ti? na kho panevaṃ dhammaṃ passato hoti. ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyanti!

SN 48.50 seeing nirvana is part of pañña indriiya, and affects definition of saddha indriya

SN 48.50, 5ind🖐️

SN 5, 4. indriyasaṃyuttaṃ, 5. jarāvaggo, 10. āpaṇasuttaṃ SN 48.50, para. 5 ⇒

You can expect that a faithful, energetic, rememberful noble disciple with their mind undistractify-&-lucidifyd in samādhi will understand this:	Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati—
‘Transmigration has no known beginning.	anamataggo kho saṃsāro.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.	Pubbakoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime.	Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ—
That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’	sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.
For their noble wisdom is the faculty of wisdom.	Yā hissa, bhante, paññā tadassa paññindriyaṃ.


When a noble disciple has tried again and again, recollected again and again, entered undistractible-lucidity again and again, and understood with wisdom again and again, they will be confident of this:	Saddho so, bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati:
‘I have previously heard of these things.	‘ime kho te dhammā ye me pubbe sutavā ahesuṃ.
But now I have direct meditative experience of them, and see them with penetrating wisdom.’	Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti.
For their faith is the faculty of faith.”	Yā hissa, bhante, saddhā tadassa saddhindriyan”ti.


“Good, good, Sāriputta!	“Sādhu sādhu, sāriputta.
“Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”	Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.

SN 48.50

SN 5, 4. indriyasaṃyuttaṃ, 5. jarāvaggo, 10. āpaṇasuttaṃ SN 48.50, para. 10 ⇒

“saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati — anamataggo kho saṃsāro. pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ — sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. yā hissa, sāriputta, paññā tadassa paññindriyaṃ.

‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.	‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
But people like attachment, they love it and enjoy it.	Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.
It’s hard for them to see this thing; that is, specific conditionality, dependent origination.	Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.	Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.
And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’	Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā’ti.

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