definitions of relevant words
nij-jhāna definition
CPED: nijjhāna: insight. (nt.)
PTS: Nijjhāna1 (nt.) [*Sk. nidhyāna, ni+jhāna1] understanding, insight, perception, comprehension; favour, indulgence (=nijjhāpana), pleasure, delight J vi.207. Often as ˚ŋ khamati: to be pleased with, to find pleasure in S iii.225, 228; M i.133, 480; Vv 8417. Thus also diṭṭhinijjhāna -- kkhanti delighting in speculation A i.189 sq. ii.191. Cp. upa˚.
upa-par-ikkhati = investigation
upaparikkhati: investigates; examines. (upa + pari + ikkh + a)
Upaparikkhati [upa + pari + īkṣ; cp. BSk. upaparīkṣate Divy 5, 230] to investigate, ascertain, test, examine M i.133, 292, 443; S ii.216; iii.42, 140; iv.174; J i.489 ii.400; v.235; Miln 91, 293; Dāvs v.27; Sdhp 539; PvA 60 (paññāya u. = ñatvā), 140 (= viceyya).
upekkha in jhāna has insight functionality, despite this definition
upekkhā: neutrality; equanimity; indifference. (f.)
Upekkhā & Upekhā (f.) [fr. upa + īkṣ, cp. BSk. upekṣā Divy 483; Jtm 211. On spelling upekhā for upekkhā see Müller P. Gr. 16] "looking on", hedonic neutrality or indifference, zero point between joy & sorrow (Cpd. 66) disinterestedness, neutral feeling, equanimity. Sometimes equivalent to adukkham -- asukha -- vedanā "feeling which is neither pain nor pleasure". See detailed discussion of term at Cpd. 229 -- 232, & cp. ;Dhs trsln. 39. -- Ten kinds of upekkhā are enumd. at DhsA 172 (cp. Dhs trsln. 48; Hardy, Man. Buddhism 505). -- D 138 (˚sati -- parisuddhi purity of mindfulness which comes of disinterestedness cp. Vin iii.4; Dhs 165 & Dhs trsln;n. 50), 251 ii.279 (twofold); iii.50, 78, 106, 224 sq., 239, 245 (six ˚upavicāras), 252, 282; M i.79, 364; iii 219; S iv.71 114 sq., v.209 sq. (˚indriya); A i 42; 81 (˚sukha), 256 (˚nimitta); iii.185, 291 (˚cetovimutti); iv.47 sq., 70 sq. 300, 443; v.301, 360; Sn 67, 73, 972, 1107, (˚satisaŋsuddha); Nd1 501 = Nd2 166; Ps i.8, 36, 60, 167 177; Pug 59 (˚sati); Nett 25, 97 (˚dhātu), 121 sq.; Vbh 12, 15 (˚indriya), 54 (id.), 69, 85 (˚dhātu), 228, 324, 326 (˚sambojjhanga), 381 (˚upavicāra); Dhs 150, 153, 165 262, 556, 1001, 1278, 1582; Vism 134 (˚sambojjhanga 5 conditions of), 148 (˚ânubrūhanā), 160 (def. & tenfold) 317 (˚bhāvanā), 319 (˚brahmavihāra), 325 (˚vihārin), 461 SnA 128; Sdhp 461.
ikkhati is in upa-pari-ikkhati and upekhha
CPED: ikkhati: looks at. (ikkh +a)
PTS: Ikkhati [fr. īkṣ] to look J v.153; ThA 147; DhsA 172.
īkṣ ईक्ष्
Definition: cl.1 A1. /īkṣate-, īkṣāṃ-cakre- (), īkṣiṣyate-, aikṣiṣṭa-, īkṣitum-, to see, look, view, behold, look at, gaze at ; to watch over (with accusative or rarely locative case) etc. ; to see in one's mind, think, have a thought etc. ; to regard, consider ; to observe (the stars etc.) ; to foretell for (dative case; literally to observe the stars for any one) : Causal īkṣayati-, to make one look at (with accusative) (This root is perhaps connected with akṣi- q.v)
khamanti = approval, acceptance
CPED khamati: is patient; endures; forbears; pardons. (kham + a)
PTS: Khamati [Dhtp 218: sahane, cp. Sk. kṣamate, perhaps to Lat. humus, cp. Sk. kṣāh, kṣāman soil; Gr. xqw/n xamai] 1. to be patient, to endure, to forgive (acc. of object and gen. of person): n' âhaŋ bhayā khamāmi Vepacittino (not do I forgive V. out of fear) S i.221 222; aparādhaŋ kh. to forgive a fault J iii.394. khamatha forgive DhA ii.254; khamatha me pardon me Miln 13; DhA i.40.
2. (impers.) to be fit, to seem good; esp. in phrase yathā te khameyya "as may seem good to you; if you please" D i.60, 108; M i.487 sabbaŋ me na khamati "I do not approve of" M i.497 sq.; na khamati "it is not right" D ii.67.
here is nijjhana khamanti context
3. to be fit for, to indulge in, to approve of, in nijjhānaŋ khamanti M i.133, 480; cp. diṭṭhi -- nijjhāna -- kkhanti M i.480 & A ;i.189. -- ppr. med. khamamāna Vin i.281 (uppaḍḍhakāsinaŋ kh˚) fit for, allowing of, worth, cp Bdhgh. note Vin Texts i.195. -- grd. khamanīya to be allayed, becoming better (of a disease) Vin i.204 D ii.99. -- caus. khamāpeti to pacify, to ask one's pardon, to apologize (to=acc.) J i.267; PvA 123, 195 DhA i.38, 39; ii.75, 254. -- to ask permission or leave (i. e. to say good -- bye) DhA i.14.
ākāra-pari-vitakko = methodical-circumspect-thinking
bodhi: reasoned cogitation
CPED: parivitakka: reflection; consideration. (m.)
PTS: Parivitakka [pari+vitakka, cp. BSk. parivitarka Divy 291] reflection, meditation, thought, consideration M ii.170 (ākāra˚), Vin ii.74; S ii.115 (id.); A ii.193 (id.); Miln 13; DhA ii.62; DhsA 74; VvA 3; PvA 282 (vutta -- ˚e nipāta in expln of nūna). Usually in phrase cetasā ceto -- parivitakka mental reflection, e. g. D i.117; ii.218 S i.121, 178; iii.96; v.294; A iii.374; and cetasoparivitakka, e. g. D i.134; S i.71, 103, 139; ii.273 iii.96, 103; iv.105; v.167; A ii.20.
view (based on) jhāna insight
diṭṭhinijjhānakkhanti
diṭṭhi-nij-jhānak-khanti = view (based on) jhānic acceptance
bodhi in MN: reflective acceptance of view
bodhi in AN & SN: acceptance of a view after pondering it
to retain the connection to jhāna, I translate it as:
view (based on) jhāna insight
AN 3.65 takka, vitakka, ākāra-pari-vitakkena
AN 3, 2. dutiyapaṇṇāsakaṃ, (7) 2. mahāvaggo, 5. kesamuttisuttaṃ (AN 3.66), para. 4 ⇒
AN 3.65 Kesaputti [Kālāma] |
AN 3.65 Kesaputti [Kālāma] |
“alañhi vo, kālāmā, kaṅkhituṃ |
“It is fitting for you to be perplexed, Kālāmas, |
alaṃ vicikicchituṃ. |
fitting for you to be in doubt. |
kaṅkhanīyeva pana VAR vo ṭhāne vicikicchā uppannā”. |
Doubt has arisen in you about a perplexing matter. |
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“etha tumhe, kālāmā, |
Come, you Kālāmas, |
mā anussavena, |
not (by) oral tradition, |
mā paramparāya, |
not (by) lineage of teaching, |
mā itikirāya, |
not (by) hearsay, |
mā piṭaka-sampadānena, |
not (by) scripture-collection, |
mā takka-hetu, |
not (by) thinking-logically, |
mā naya-hetu, |
not (by) inferential-reasoning, |
mā ākāra-pari-vitakkena, |
not (by) methodical-circumspect-thinking, |
mā diṭṭhi-nij-jhāna-k-khantiyā, |
not (by) view (based on) jhāna insight, |
mā bhabba-rūpatāya, |
not (by) competent-appearance [of a speaker], |
mā samaṇo no garūti. |
not (because you think:) ‘The ascetic is our guru.’ |
yadā tumhe, kālāmā, attanāva jāneyyātha — |
But when, Kālāmas, you-yourselves know: |
‘ime dhammā a-kusalā, |
‘These things (are) un-wholesome; |
ime dhammā sāvajjā, |
these things (are) blameworthy; |
ime dhammā viññugarahitā, |
these things (the) wise (censure); |
ime dhammā samattā samādinnā |
these things, if accepted and undertaken, |
ahitāya dukkhāya saṃvattantī’”ti, |
harm (and) suffering (it) leads (to),’ |
atha tumhe, kālāmā, pajaheyyātha. |
then you, ******, (should) abandon (them). |
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AN 3.66, AN 4.193 has same passage
AN 3.66 Sāḷha, just like AN 3.65
same as AN 3.65 passage, substitute in Salha for the Kalamas:
“Come, Sāḷha, do not go by oral tradition,...these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them.
AN 4.193 same as AN 3.66
exactly the same as AN 3.66, but substitue in Bhaddiya:
“Come, Bhaddiya, do not go by oral tradition, ...
MN 95
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“pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. katame pañca? saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti — ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. api ca, bhāradvāja, surucitaṃyeva hoti . pe . svānussutaṃyeva hoti . pe . suparivitakkitaṃyeva hoti . pe . sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ — ‘idameva saccaṃ, moghamañña’n”ti. |
“Bhāradvāja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bhāradvāja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reasoned cogitation, and reflective acceptance of a view.884 "" These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again, [171] something may be fully approved of…well transmitted…well cogitated…well reflected upon, yet it may be empty, hollow, and false; but something else may not be well reflected upon, yet it may be factual, true, and unmistaken. [Under these conditions] it is not proper for a wise man who preserves truth to come to the definite conclusion: ‘Only this is true, anything else is wrong.’”885 |
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‘evaṃ me diṭṭhinijjhānakkhantī’’ti — iti vadaṃ saccamanurakkhati, |
“If a person approves of something…if he receives an oral tradition…if he [reaches a conclusion based on] reasoned cogitation…if he gains a reflective acceptance of a view, he preserves truth when he says: ‘My reflective acceptance of a view is thus’; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.’ In this way too, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.” |
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(later , the non-view jhana leading to nirvana - instead of the vitakka with view, it's upekkha with jhana)
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♦ “yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ VAR dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī”ti. |
“When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard the Dhamma, he memorises it and examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinises;889 "" having scrutinised, he strives;890 "" resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom.891 "" In this way, Bhāradvāja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth.”892 (final is arahantship, discovery is stream entry) |
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MN 101, same as MN 95's 5 types
“When this was said, I told the Nigaṇṭhas:924 "" ‘There are five things, friend Nigaṇṭhas, that may turn out in two different ways here and now. What five? They are: faith, approval, oral tradition, reasoned cogitation, and reflective acceptance of a view. These five things may turn out in two different ways here and now. Herein, what kind of faith do the venerable Nigaṇṭhas have in a teacher who speaks about the past? What kind of approval, what kind of oral tradition, what kind of reasoned cogitation, what kind of reflective acceptance of a view?’ Speaking thus, bhikkhus, I did not see any legitimate defence of their position by the Nigaṇṭhas.
MN 102 same as MN 95's 5 types
MN 3, 1. devadahavaggo, 2. pañcattayasuttaṃ {pañcāyatanasutta (ka0)} (MN 102.1), para. 8 ⇒
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28. “tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti — netaṃ ṭhānaṃ vijjati. paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti — iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
(1) “Therein, bhikkhus, as to those recluses and brahmins who hold such a doctrine and view as this: ‘The self and the world are eternal: only this is true, anything else is wrong,’ that apart from faith, apart from approval, apart from oral tradition, apart from reasoned cogitation, apart from reflective acceptance of a view, they will have any pure and clear personal knowledge of this—that is impossible.956 "" Since they have no pure and clear personal knowledge, even the mere fragmentary knowledge that those good recluses and brahmins clarify [about their view] is declared to be clinging on their part.957 "" That is conditioned and gross, but there is cessation of formations. Having known‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that. |
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SN 12.68
SN 2, 1. nidānasaṃyuttaṃ, 7. mahāvaggo, 8. kosambisuttaṃ (SN 12.68), para. 1 ⇒
68. ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme. atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca — “aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ — ‘jātipaccayā jarāmaraṇa’n”ti? “aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi — ‘jātipaccayā jarāmaraṇa’n”ti.
Then the Venerable Saviṭṭha said to the Venerable Musı̄la: “Friend Musı̄la, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it,198 "
" does the Venerable Musı̄la have personal knowledge thus: ‘With birth as condition, aging-and-death [comes to be]’?”
(and so on for all 12ps links)
SN 35.136
SN 4, 1. saḷāyatanasaṃyuttaṃ, 15. navapurāṇavaggo, 8. atthinukhopariyāyasuttaṃ (SN 35.136), para. 1 ⇒
153. “atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya — ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti ? “bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. bhagavato sutvā bhikkhū dhāressantī”ti. “tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca — “atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya — ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
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SN 35.153. Is There a Method?
1“Is there a method of exposition, bhikkhus, by means of which a bhikkhu—apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it150 "" —[139] can declare final knowledge thus: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”
MN 70, dhamma-nij-jhāna leads to arahantship
“And how is final knowledge achieved by gradual training, gradual practice, gradual progress? Here one who has faith [in a teacher] visits him; when he visits him, he pays respect to him; when he pays respect to him, he gives ear; one who gives ear hears the Dhamma; having heard the Dhamma, he memorises it; he examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings (dhamma-nij-jhāna); when he has gained a reflective acceptance of those teachings, zeal springs up in him; when zeal has sprung up, he applies his will; having applied his will, he scrutinises; having scrutinised, he strives; resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom.708
sutta refs
DN 1 gazing at each other obsessively
DN 1, 1. brahmajālasuttaṃ, ekaccasassatavādo DN 1.7, para. 13 ⇒
47. “tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccāsassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. te devā tamhā kāyā cavanti.
DN 1, 1. brahmajālasuttaṃ, ekaccasassatavādo DN 1.7, para. 15 ⇒
“so evamāha — ‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccāsassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
DN 24 upanijjhāyantā, gods gazing at each other obsessively
DN 3, 1. pāthikasuttaṃ, aggaññapaññattikathā DN 24.6, para. 16 ⇒
44. ‘santāvuso, manopadosikā nāma devā. te ativelaṃ aññamaññaṃ upanijjhāyanti. te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. te devā tamhā kāyā cavanti.
DN 3, 1. pāthikasuttaṃ, aggaññapaññattikathā DN 24.6, para. 18 ⇒
‘so evamāha — ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. te devā tamhā {akilantacittā tamhā (ka.)} kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā {padosiyimhā (syā.), padūsayimhā (?)} . te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. evaṃ mayaṃ {kilantacittāeva mayaṃ (sī. pī.), kilantacittā (ka.)} tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘te evamāhaṃsu — evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “aggaññañcāhaṃ, bhaggava, pajānāmi. pe. yadabhijānaṃ tathāgato no anayaṃ āpajjati.
DN 27 upanijjhāyantā, men and women gazing at each other obsessively
DN 3, 4. aggaññasuttaṃ, itthipurisaliṅgapātubhāvo DN 27.8, para. 1 ⇒
126. “yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyosomattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ. itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ. tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi, pariḷāho kāyasmiṃ okkami. te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu.
MN 22 reflective acceptance of view
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But they don’t examine the meaning of those teachings with wisdom, |
Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. |
and so don’t come to a reflective acceptance of them. |
Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. |
They just memorize the teaching for the sake of finding fault and winning debates. |
Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. |
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MN 1, 3. opammavaggo, 2. alagaddūpamasuttaṃ MN 22.1, para. 9 ⇒
238. “idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti — suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. taṃ kissa hetu? duggahitattā, bhikkhave, dhammānaṃ.
MN 1, 3. opammavaggo, 2. alagaddūpamasuttaṃ MN 22.1, para. 10 ⇒
“seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. so passeyya mahantaṃ alagaddaṃ. tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. tassa so alagaddo paṭiparivattitvā {paṭinivattitvā (syā. ka.)} hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya {ḍaseyya (sī. pī.)} . so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. taṃ kissa hetu? duggahitattā, bhikkhave, alagaddassa. evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti — suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. taṃ kissa hetu? duggahitattā bhikkhave dhammānaṃ.
MN 1, 3. opammavaggo, 2. alagaddūpamasuttaṃ MN 22.1, para. 11 ⇒
239. “idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti — suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca {na ca itivādappamokkhānisaṃsā (?)} . yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti. tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. taṃ kissa hetu? suggahitattā bhikkhave dhammānaṃ.
MN 1, 3. opammavaggo, 2. alagaddūpamasuttaṃ MN 22.1, para. 12 ⇒
“seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. so passeyya mahantaṃ alagaddaṃ. tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya. ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya. kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. taṃ kissa hetu? suggahitattā, bhikkhave, alagaddassa. evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti — suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca. yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti. tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti. taṃ kissa hetu? suggahitattā, bhikkhave, dhammānaṃ. tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha. yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.
MN 48 ni+jhāpeti (causative) kosambi monks couldn't persuade each other
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They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced. |
Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. |
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MN 1, 5. cūḷayamakavaggo, 8. kosambiyasuttaṃ MN 48.1, para. 1 ⇒
491. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca — “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī”ti.
MN 1, 5. cūḷayamakavaggo, 8. kosambiyasuttaṃ MN 48.1, para. 2 ⇒
atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi — “ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi — ‘satthā vo āyasmante āmantetī’”ti. “evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca — “satthā āyasmante āmantetī”ti. “evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca — “saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā”ti? “evaṃ, bhante”. “taṃ kiṃ maññatha, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ. pe. mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā”ti? “no hetaṃ, bhante”. “iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ. pe. na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha? tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
MN 50 wrong jhanas based on 5 hindrances
MN 1, 5. cūḷayamakavaggo, 10. māratajjanīyasuttaṃ MN 50.1, para. 6 ⇒
“atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti — ‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā {kaṇhā (syā. kaṃ. ka.)} bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati, evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī”ti.
MN 70 dhamma-nij-jhāna leads to arahantship
MN 2, 2. bhikkhuvaggo, 10. kīṭāgirisuttaṃ MN 70.1, para. 16 ⇒
“katamo ca, bhikkhave, puggalo dhammānusārī? idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā {disvā āsavā aparikkhīṇā (sī. pī.)} honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ — saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. taṃ kissa hetu? appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ — brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
MN 2, 2. bhikkhuvaggo, 10. kīṭāgirisuttaṃ MN 70.1, para. 18 ⇒
183. “nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ {dhātānaṃ (ka.)} dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi; tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.
MN 95 oral tradition, reasoned thinking, may turn out unexpected
MN 2, 5. brāhmaṇavaggo, 5. caṅkīsuttaṃ MN 95.1, para. 8 ⇒
428. “seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati — purimopi na passati majjhimopi na passati pacchimopi na passati. taṃ kiṃ maññasi, bhāradvāja, nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī”ti? “na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. “pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. katame pañca? saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti — ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. api ca, bhāradvāja, surucitaṃyeva hoti. pe. svānussutaṃyeva hoti. pe. suparivitakkitaṃyeva hoti. pe. sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ — ‘idameva saccaṃ, moghamañña’n”ti.
MN 2, 5. brāhmaṇavaggo, 5. caṅkīsuttaṃ MN 95.1, para. 9 ⇒
429. “kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti — iti vadaṃ saccamanurakkhati {evameva sijjhatīti iti vā, taṃ saccamanurakkhati (ka.)}, natveva tāva ekaṃsena niṭṭhaṃ gacchati — ‘idameva saccaṃ, moghamaññan’ti ( ) {(ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññāpema, na tveva tāva saccānubodho hoti) (sī. syā. kaṃ. pī.)} . ruci cepi, bhāradvāja, purisassa hoti. pe. anussavo cepi, bhāradvāja, purisassa hoti. pe. ākāraparivitakko cepi, bhāradvāja, purisassa hoti. pe. diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’’ti — iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati — ‘idameva saccaṃ, moghamaññan’ti. ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī”ti.
MN 2, 5. brāhmaṇavaggo, 5. caṅkīsuttaṃ MN 95.1, para. 13 ⇒
“yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ {dhāritānaṃ (ka.)} dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī”ti.
MN 2, 5. brāhmaṇavaggo, 5. caṅkīsuttaṃ MN 95.1, para. 19 ⇒
“chandassa pana, bho gotama, katamo dhammo bahukāro? chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. no cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.
MN 2, 5. brāhmaṇavaggo, 5. caṅkīsuttaṃ MN 95.1, para. 20 ⇒
“dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. no cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.
MN 101 same as MN 95's 5 types
MN 3, 1. devadahavaggo, 1. devadahasuttaṃ MN 101.1, para. 14 ⇒
5. “evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ — ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. katame pañca? saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti — ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’’ti. evaṃvādī {evaṃvādīsu (ka.)} kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci {kiñci (sī. pī. ka.)} sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.
MN 102 same as MN 95's 5 types
MN 3, 1. devadahavaggo, 2. pañcattayasuttaṃ {pañcāyatanasutta (ka0)} MN 102.1, para. 8 ⇒
28. “tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti — netaṃ ṭhānaṃ vijjati. paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi {yadipi (ka.)} te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti — iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
MN 3, 1. devadahavaggo, 2. pañcattayasuttaṃ {pañcāyatanasutta (ka0)} MN 102.1, para. 9 ⇒
29. “tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. pe. {yathā sassatavāre, tathā vitthāretabbaṃ} sassato ca asassato ca attā ca loko ca. nevasassato nāsassato attā ca loko ca. antavā attā ca loko ca. anantavā attā ca loko ca. antavā ca anantavā ca attā ca loko ca. nevantavā nānantavā attā ca loko ca. ekattasaññī attā ca loko ca. nānattasaññī attā ca loko ca. parittasaññī attā ca loko ca. appamāṇasaññī attā ca loko ca. ekantasukhī attā ca loko ca. ekantadukkhī attā ca loko ca. sukhadukkhī attā ca loko ca. adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti — netaṃ ṭhānaṃ vijjati. paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti — iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
MN 108 buddha didn't praise jhana based on 5 hindrances
MN 3, 1. devadahavaggo, 8. gopakamoggallānasuttaṃ MN 108.1, para. 23 ⇒
84. “na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.
MN 128 excessive nijjhana of rupa caused samadhi to fall
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While meditating diligent, keen, and resolute, I perceived both light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Excessive concentration on forms arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’ |
So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṃ, anuruddhā, etadahosi: ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpānan’ti. (11) |
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MN 3, 3. suññatavaggo, 8. upakkilesasuttaṃ MN 128.1, para. 47 ⇒
“so kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. so kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. tassa mayhaṃ anuruddhā etadahosi — ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. tassa mayhaṃ, anuruddhā, etadahosi — ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpāna’n”ti.
MN 3, 3. suññatavaggo, 8. upakkilesasuttaṃ MN 128.1, para. 48 ⇒
242. “so kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti — iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti — iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti — iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti — iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti — iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti — iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti — iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti — iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti — iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti — iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti — iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.
MN 3, 3. suññatavaggo, 8. upakkilesasuttaṃ MN 128.1, para. 51 ⇒
244. yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti — iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti — iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṃ cittassa upakkileso’ti — iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti — iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti — iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti — iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti — iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti — iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti — iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti — iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti — iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.