♦ 1. khandhavibhaṅgo |
♦ 1. The Analysis of the Aggregates |
♦ 1. suttantabhājanīyaṃ |
♦ 1. The Sutta Method of Analysis |
♦ [unnamed] |
♦ [unnamed] |
♦ 1. pañcakkhandhā — rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho. |
♦ 1. The five aggregates — the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness. |
♦ 1. rūpakkhandho |
♦ 1. The Aggregate of Form |
♦ 2. tattha katamo rūpakkhandho? |
♦ 2. Therein, what is the aggregate of form? |
yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati rūpakkhandho. |
Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; which is far or near—having been gathered and collected together into one, this is called the aggregate of form. |
♦ 3. tattha katamaṃ rūpaṃ atītaṃ? |
♦ 3. Therein, what is past form? |
yaṃ rūpaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ — idaṃ vuccati rūpaṃ atītaṃ. |
Whatever form is past, ceased, departed, changed, gone to rest, completely gone to rest, having arisen has departed, past, included in the past portion, and the four great elements and form derived from the four great elements — this is called past form. |
♦ tattha katamaṃ rūpaṃ anāgataṃ? |
♦ Therein, what is future form? |
yaṃ rūpaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ — idaṃ vuccati rūpaṃ anāgataṃ. |
Whatever form is unborn, un-become, unproduced, ungenerated, not fully generated, unmanifested, unarisen, not co-arisen, not risen up, not co-risen up, future, included in the future portion, and the four great elements and form derived from the four great elements — this is called future form. |
♦ tattha katamaṃ rūpaṃ paccuppannaṃ? |
♦ Therein, what is present form? |
yaṃ rūpaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ — idaṃ vuccati rūpaṃ paccuppannaṃ. |
Whatever form is born, become, produced, generated, fully generated, manifested, arisen, co-arisen, risen up, co-risen up, present, included in the present portion, and the four great elements and form derived from the four great elements — this is called present form. |
♦ 4. tattha katamaṃ rūpaṃ ajjhattaṃ? |
♦ 4. Therein, what is internal form? |
yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ — idaṃ vuccati rūpaṃ ajjhattaṃ. |
Whatever form of these various beings is internal, personal, one's own, individual, and clung-to, and the four great elements and form derived from the four great elements — this is called internal form. |
♦ tattha katamaṃ rūpaṃ bahiddhā? |
♦ Therein, what is external form? |
yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ — idaṃ vuccati rūpaṃ bahiddhā. |
Whatever form of these various other beings, other individuals, is internal, personal, one's own, individual, and clung-to, and the four great elements and form derived from the four great elements — this is called external form. |
♦ 5. tattha katamaṃ rūpaṃ oḷārikaṃ? |
♦ 5. Therein, what is gross form? |
cakkhāyatanaṃ ... pe ... phoṭṭhabbāyatanaṃ — idaṃ vuccati rūpaṃ oḷārikaṃ. |
The eye-base... up to... the tangible-base — this is called gross form. |
♦ tattha katamaṃ rūpaṃ sukhumaṃ? |
♦ Therein, what is subtle form? |
itthindriyaṃ ... pe ... kabaḷīkāro āhāro — idaṃ vuccati rūpaṃ sukhumaṃ. |
The femininity faculty... up to... physical nutriment — this is called subtle form. |
♦ 6. tattha katamaṃ rūpaṃ hīnaṃ? |
♦ 6. Therein, what is inferior form? |
yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ uññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ hīnaṃ hīnamataṃ hīnasammataṃ aniṭṭhaṃ akantaṃ amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā — idaṃ vuccati rūpaṃ hīnaṃ. |
Whatever form of these various beings is despised, disdained, looked down upon, held in contempt, not respected, inferior, considered inferior, regarded as inferior, undesirable, unpleasing, disagreeable—forms, sounds, smells, tastes, tangibles — this is called inferior form. |
♦ tattha katamaṃ rūpaṃ paṇītaṃ? |
♦ Therein, what is superior form? |
yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ anuññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ paṇītaṃ paṇītamataṃ paṇītasammataṃ iṭṭhaṃ kantaṃ manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā — idaṃ vuccati rūpaṃ paṇītaṃ. |
Whatever form of these various beings is approved, not disdained, not looked down upon, not held in contempt, respected, superior, considered superior, regarded as superior, desirable, pleasing, agreeable—forms, sounds, smells, tastes, tangibles — this is called superior form. |
taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ. |
Or, with reference to this or that form, form should be seen as inferior or superior. |
♦ 7. tattha katamaṃ rūpaṃ dūre? |
♦ 7. Therein, what is form that is far? |
itthindriyaṃ ... pe ... kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ anāsanne anupakaṭṭhe dūre asantike — idaṃ vuccati rūpaṃ dūre. |
The femininity faculty... up to... physical nutriment, or whatever other form there is that is not near, not close, far, not at hand — this is called form that is far. |
♦ tattha katamaṃ rūpaṃ santike? |
♦ Therein, what is form that is near? |
cakkhāyatanaṃ ... pe ... phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ āsanne upakaṭṭhe avidūre santike — idaṃ vuccati rūpaṃ santike. |
The eye-base... up to... the tangible-base, or whatever other form there is that is near, close, not far, at hand — this is called form that is near. |
taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ. |
Or, with reference to this or that form, form should be seen as far or near. |
♦ 2. vedanākkhandho |
♦ 2. The Aggregate of Feeling |
♦ 8. tattha katamo vedanākkhandho? |
♦ 8. Therein, what is the aggregate of feeling? |
yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati vedanākkhandho. |
Whatever feeling there is—past, future, or present; internal or external; gross or subtle; inferior or superior; which is far or near—having been gathered and collected together into one, this is called the aggregate of feeling. |
♦ 9. tattha katamā vedanā atītā? |
♦ 9. Therein, what is past feeling? |
yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā — ayaṃ vuccati vedanā atītā. |
Whatever feeling is past, ceased, departed, changed, gone to rest, completely gone to rest, having arisen has departed, past, included in the past portion—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling — this is called past feeling. |
♦ tattha katamā vedanā anāgatā? |
♦ Therein, what is future feeling? |
yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā — ayaṃ vuccati vedanā anāgatā. |
Whatever feeling is unborn, un-become, unproduced, ungenerated, not fully generated, unmanifested, unarisen, not co-arisen, not risen up, not co-risen up, future, included in the future portion—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling — this is called future feeling. |
♦ tattha katamā vedanā paccuppannā? |
♦ Therein, what is present feeling? |
yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā — ayaṃ vuccati vedanā paccuppannā. |
Whatever feeling is born, become, produced, generated, fully generated, manifested, arisen, co-arisen, risen up, co-risen up, present, included in the present portion—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling — this is called present feeling. |
♦ 10. tattha katamā vedanā ajjhattā? |
♦ 10. Therein, what is internal feeling? |
yā vedanā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā — ayaṃ vuccati vedanā ajjhattā. |
Whatever feeling of these various beings is internal, personal, one's own, individual, and clung-to—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling — this is called internal feeling. |
♦ tattha katamā vedanā bahiddhā? |
♦ Therein, what is external feeling? |
yā vedanā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā — ayaṃ vuccati vedanā bahiddhā. |
Whatever feeling of these various other beings, other individuals, is internal, personal, one's own, individual, and clung-to—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling — this is called external feeling. |
♦ 11. tattha katamā vedanā oḷārikā sukhumā? |
♦ 11. Therein, what is gross or subtle feeling? |
akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. |
Unwholesome feeling is gross; wholesome and indeterminate feelings are subtle. |
kusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. |
Wholesome and unwholesome feelings are gross; indeterminate feeling is subtle. |
dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. |
Painful feeling is gross; pleasant and neither-painful-nor-pleasant feelings are subtle. |
sukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. |
Pleasant and painful feelings are gross; neither-painful-nor-pleasant feeling is subtle. |
asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. |
The feeling of one not in meditative attainment is gross; the feeling of one in meditative attainment is subtle. |
sāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. |
Feeling with cankers is gross; feeling without cankers is subtle. |
taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā. |
Or, with reference to this or that feeling, feeling should be seen as gross or subtle. |
♦ 12. tattha katamā vedanā hīnā paṇītā? |
♦ 12. Therein, what is inferior or superior feeling? |
akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. |
Unwholesome feeling is inferior; wholesome and indeterminate feelings are superior. |
kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. |
Wholesome and unwholesome feelings are inferior; indeterminate feeling is superior. |
dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. |
Painful feeling is inferior; pleasant and neither-painful-nor-pleasant feelings are superior. |
sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. |
Pleasant and painful feelings are inferior; neither-painful-nor-pleasant feeling is superior. |
asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. |
The feeling of one not in meditative attainment is inferior; the feeling of one in meditative attainment is superior. |
sāsavā vedanā hīnā, anāsavā vedanā paṇītā. |
Feeling with cankers is inferior; feeling without cankers is superior. |
taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā. |
Or, with reference to this or that feeling, feeling should be seen as inferior or superior. |
♦ 13. tattha katamā vedanā dūre? |
♦ 13. Therein, what is feeling that is far? |
akusalā vedanā kusalābyākatāhi vedanāhi dūre; |
Unwholesome feeling is far from wholesome and indeterminate feelings; |
kusalābyākatā vedanā akusalāya vedanāya dūre; |
Wholesome and indeterminate feelings are far from unwholesome feeling; |
kusalā vedanā akusalābyākatāhi vedanāhi dūre; |
Wholesome feeling is far from unwholesome and indeterminate feelings; |
akusalābyākatā vedanā kusalāya vedanāya dūre; |
Unwholesome and indeterminate feelings are far from wholesome feeling; |
abyākatā vedanā kusalākusalāhi vedanāhi dūre; |
Indeterminate feeling is far from wholesome and unwholesome feelings; |
kusalākusalā vedanā abyākatāya vedanāya dūre. |
Wholesome and unwholesome feelings are far from indeterminate feeling. |
dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre; |
Painful feeling is far from pleasant and neither-painful-nor-pleasant feelings; |
sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; |
Pleasant and neither-painful-nor-pleasant feelings are far from painful feeling; |
sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre; |
Pleasant feeling is far from painful and neither-painful-nor-pleasant feelings; |
dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; |
Painful and neither-painful-nor-pleasant feelings are far from pleasant feeling; |
adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; |
Neither-painful-nor-pleasant feeling is far from pleasant and painful feelings; |
sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre. |
Pleasant and painful feelings are far from neither-painful-nor-pleasant feeling. |
asamāpannassa vedanā samāpannassa vedanāya dūre; |
The feeling of one not in meditative attainment is far from the feeling of one in meditative attainment; |
samāpannassa vedanā asamāpannassa vedanāya dūre. |
The feeling of one in meditative attainment is far from the feeling of one not in meditative attainment. |
sāsavā vedanā anāsavāya vedanāya dūre; |
Feeling with cankers is far from feeling without cankers; |
anāsavā vedanā sāsavāya vedanāya dūre — ayaṃ vuccati vedanā dūre. |
Feeling without cankers is far from feeling with cankers — this is called feeling that is far. |
♦ tattha katamā vedanā santike? |
♦ Therein, what is feeling that is near? |
akusalā vedanā akusalāya vedanāya santike; |
Unwholesome feeling is near to unwholesome feeling; |
kusalā vedanā kusalāya vedanāya santike; |
Wholesome feeling is near to wholesome feeling; |
abyākatā vedanā abyākatāya vedanāya santike. |
Indeterminate feeling is near to indeterminate feeling. |
dukkhā vedanā dukkhāya vedanāya santike; |
Painful feeling is near to painful feeling; |
sukhā vedanā sukhāya vedanāya santike; |
Pleasant feeling is near to pleasant feeling; |
adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike . |
Neither-painful-nor-pleasant feeling is near to neither-painful-nor-pleasant feeling. |
asamāpannassa vedanā asamāpannassa vedanāya santike; |
The feeling of one not in meditative attainment is near to the feeling of one not in meditative attainment; |
samāpannassa vedanā samāpannassa vedanāya santike. |
The feeling of one in meditative attainment is near to the feeling of one in meditative attainment. |
sāsavā vedanā sāsavāya vedanāya santike; |
Feeling with cankers is near to feeling with cankers; |
anāsavā vedanā anāsavāya vedanāya santike. |
Feeling without cankers is near to feeling without cankers. |
ayaṃ vuccati vedanā santike. |
This is called feeling that is near. |
taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūre santike daṭṭhabbā. |
Or, with reference to this or that feeling, feeling should be seen as far or near. |
♦ 3. saññākkhandho |
♦ 3. The Aggregate of Perception |
♦ 14. tattha katamo saññākkhandho? |
♦ 14. Therein, what is the aggregate of perception? |
yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati saññākkhandho. |
Whatever perception there is—past, future, or present; internal or external; gross or subtle; inferior or superior; which is far or near—having been gathered and collected together into one, this is called the aggregate of perception. |
♦ 15. tattha katamā saññā atītā? |
♦ 15. Therein, what is past perception? |
yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā — ayaṃ vuccati saññā atītā. |
Whatever perception is past, ceased, departed, changed, gone to rest, completely gone to rest, having arisen has departed, past, included in the past portion—perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact — this is called past perception. |
♦ tattha katamā saññā anāgatā? |
♦ Therein, what is future perception? |
yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā — ayaṃ vuccati saññā anāgatā. |
Whatever perception is unborn, un-become, unproduced, ungenerated, not fully generated, unmanifested, unarisen, not co-arisen, not risen up, not co-risen up, future, included in the future portion—perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact — this is called future perception. |
♦ tattha katamā saññā paccuppannā? |
♦ Therein, what is present perception? |
yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā — ayaṃ vuccati saññā paccuppannā. |
Whatever perception is born, become, produced, generated, fully generated, manifested, arisen, co-arisen, risen up, co-risen up, present, included in the present portion—perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact — this is called present perception. |
♦ 16. tattha katamā saññā ajjhattā? |
♦ 16. Therein, what is internal perception? |
yā saññā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā — ayaṃ vuccati saññā ajjhattā. |
Whatever perception of these various beings is internal, personal, one's own, individual, and clung-to—perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact — this is called internal perception. |
♦ tattha katamā saññā bahiddhā? |
♦ Therein, what is external perception? |
yā saññā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā — ayaṃ vuccati saññā bahiddhā. |
Whatever perception of these various other beings, other individuals, is internal, personal, one's own, individual, and clung-to—perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact — this is called external perception. |
♦ 17. tattha katamā saññā oḷārikā sukhumā? |
♦ 17. Therein, what is gross or subtle perception? |
paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā. |
Perception born of resistance-contact is gross; perception born of designation-contact is subtle. |
akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. |
Unwholesome perception is gross; wholesome and indeterminate perceptions are subtle. |
kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. |
Wholesome and unwholesome perceptions are gross; indeterminate perception is subtle. |
dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā. |
Perception conjoined with painful feeling is gross; perceptions conjoined with pleasant and neither-painful-nor-pleasant feelings are subtle. |
sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saññā sukhumā. |
Perceptions conjoined with pleasant and painful feelings are gross; perception conjoined with neither-painful-nor-pleasant feeling is subtle. |
asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. |
The perception of one not in meditative attainment is gross; the perception of one in meditative attainment is subtle. |
sāsavā saññā oḷārikā, anāsavā saññā sukhumā. |
Perception with cankers is gross; perception without cankers is subtle. |
taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā. |
Or, with reference to this or that perception, perception should be seen as gross or subtle. |
♦ 18. tattha katamā saññā hīnā paṇītā? |
♦ 18. Therein, what is inferior or superior perception? |
akusalā saññā hīnā, kusalābyākatā saññā paṇītā. |
Unwholesome perception is inferior; wholesome and indeterminate perceptions are superior. |
kusalākusalā saññā hīnā, abyākatā saññā paṇītā. |
Wholesome and unwholesome perceptions are inferior; indeterminate perception is superior. |
dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā. |
Perception conjoined with painful feeling is inferior; perceptions conjoined with pleasant and neither-painful-nor-pleasant feelings are superior. |
sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā. |
Perceptions conjoined with pleasant and painful feelings are inferior; perception conjoined with neither-painful-nor-pleasant feeling is superior. |
asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. |
The perception of one not in meditative attainment is inferior; the perception of one in meditative attainment is superior. |
sāsavā saññā hīnā, anāsavā saññā paṇītā. |
Perception with cankers is inferior; perception without cankers is superior. |
taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā. |
Or, with reference to this or that perception, perception should be seen as inferior or superior. |
♦ 19. tattha katamā saññā dūre? |
♦ 19. Therein, what is perception that is far? |
akusalā saññā kusalābyākatāhi saññāhi dūre; |
Unwholesome perception is far from wholesome and indeterminate perceptions; |
kusalābyākatā saññā akusalāya saññāya dūre; |
Wholesome and indeterminate perceptions are far from unwholesome perception; |
kusalā saññā akusalābyākatāhi saññāhi dūre; |
Wholesome perception is far from unwholesome and indeterminate perceptions; |
akusalābyākatā saññā kusalāya saññāya dūre. |
Unwholesome and indeterminate perceptions are far from wholesome perception. |
abyākatā saññā kusalākusalāhi saññāhi dūre; |
Indeterminate perception is far from wholesome and unwholesome perceptions; |
kusalākusalā saññā abyākatāya saññāya dūre. |
Wholesome and unwholesome perceptions are far from indeterminate perception. |
dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; |
Perception conjoined with painful feeling is far from perceptions conjoined with pleasant and neither-painful-nor-pleasant feelings; |
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; |
Perceptions conjoined with pleasant and neither-painful-nor-pleasant feelings are far from perception conjoined with painful feeling; |
sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; |
Perception conjoined with pleasant feeling is far from perceptions conjoined with painful and neither-painful-nor-pleasant feelings; |
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; |
Perceptions conjoined with painful and neither-painful-nor-pleasant feelings are far from perception conjoined with pleasant feeling; |
adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; |
Perception conjoined with neither-painful-nor-pleasant feeling is far from perceptions conjoined with pleasant and painful feelings; |
sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya dūre. |
Perceptions conjoined with pleasant and painful feelings are far from perception conjoined with neither-painful-nor-pleasant feeling. |
asamāpannassa saññā samāpannassa saññāya dūre; |
The perception of one not in meditative attainment is far from the perception of one in meditative attainment; |
samāpannassa saññā asamāpannassa saññāya dūre. |
The perception of one in meditative attainment is far from the perception of one not in meditative attainment. |
sāsavā saññā anāsavāya saññāya dūre; |
Perception with cankers is far from perception without cankers; |
anāsavā saññā sāsavāya saññāya dūre — ayaṃ vuccati saññā dūre. |
Perception without cankers is far from perception with cankers — this is called perception that is far. |
♦ tattha katamā saññā santike? |
♦ Therein, what is perception that is near? |
akusalā saññā akusalāya saññāya santike; |
Unwholesome perception is near to unwholesome perception; |
kusalā saññā kusalāya saññāya santike; |
Wholesome perception is near to wholesome perception; |
abyākatā saññā abyākatāya saññāya santike. |
Indeterminate perception is near to indeterminate perception. |
dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; |
Perception conjoined with painful feeling is near to perception conjoined with painful feeling; |
sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; |
Perception conjoined with pleasant feeling is near to perception conjoined with pleasant feeling; |
adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya santike. |
Perception conjoined with neither-painful-nor-pleasant feeling is near to perception conjoined with neither-painful-nor-pleasant feeling. |
asamāpannassa saññā asamāpannassa saññāya santike; |
The perception of one not in meditative attainment is near to the perception of one not in meditative attainment; |
samāpannassa saññā samāpannassa saññāya santike. |
The perception of one in meditative attainment is near to the perception of one in meditative attainment. |
sāsavā saññā sāsavāya saññāya santike; |
Perception with cankers is near to perception with cankers; |
anāsavā saññā anāsavāya saññāya santike. |
Perception without cankers is near to perception without cankers. |
ayaṃ vuccati saññā santike. |
This is called perception that is near. |
taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā. |
Or, with reference to this or that perception, perception should be seen as far or near. |
♦ 4. saṅkhārakkhandho |
♦ 4. The Aggregate of Formations |
♦ 20. tattha katamo saṅkhārakkhandho? |
♦ 20. Therein, what is the aggregate of formations? |
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati saṅkhārakkhandho. |
Whatever formations there are—past, future, or present; internal or external; gross or subtle; inferior or superior; which are far or near—having been gathered and collected together into one, this is called the aggregate of formations. |
♦ 21. tattha katame saṅkhārā atītā? |
♦ 21. Therein, what are past formations? |
ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā — ime vuccanti saṅkhārā atītā. |
Whatever formations are past, ceased, departed, changed, gone to rest, completely gone to rest, having arisen have departed, past, included in the past portion—volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact — these are called past formations. |
♦ tattha katame saṅkhārā anāgatā? |
♦ Therein, what are future formations? |
ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā — ime vuccanti saṅkhārā anāgatā. |
Whatever formations are unborn, un-become, unproduced, ungenerated, not fully generated, unmanifested, unarisen, not co-arisen, not risen up, not co-risen up, future, included in the future portion—volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact — these are called future formations. |
♦ tattha katame saṅkhārā paccuppannā? |
♦ Therein, what are present formations? |
ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā — ime vuccanti saṅkhārā paccuppannā. |
Whatever formations are born, become, produced, generated, fully generated, manifested, arisen, co-arisen, risen up, co-risen up, present, included in the present portion—volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact — these are called present formations. |
♦ 22. tattha katame saṅkhārā ajjhattā? |
♦ 22. Therein, what are internal formations? |
ye saṅkhārā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā — ime vuccanti saṅkhārā ajjhattā. |
Whatever formations of these various beings are internal, personal, one's own, individual, and clung-to—volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact — these are called internal formations. |
♦ tattha katame saṅkhārā bahiddhā? |
♦ Therein, what are external formations? |
ye saṅkhārā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā — ime vuccanti saṅkhārā bahiddhā. |
Whatever formations of these various other beings, other individuals, are internal, personal, one's own, individual, and clung-to—volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact — these are called external formations. |
♦ 23. tattha katame saṅkhārā oḷārikā sukhumā? |
♦ 23. Therein, what are gross or subtle formations? |
akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. |
Unwholesome formations are gross; wholesome and indeterminate formations are subtle. |
kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. |
Wholesome and unwholesome formations are gross; indeterminate formations are subtle. |
dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā. |
Formations conjoined with painful feeling are gross; formations conjoined with pleasant and neither-painful-nor-pleasant feelings are subtle. |
sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā. |
Formations conjoined with pleasant and painful feelings are gross; formations conjoined with neither-painful-nor-pleasant feeling are subtle. |
asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. |
The formations of one not in meditative attainment are gross; the formations of one in meditative attainment are subtle. |
sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. |
Formations with cankers are gross; formations without cankers are subtle. |
te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā. |
Or, with reference to these or those formations, formations should be seen as gross or subtle. |
♦ 24. tattha katame saṅkhārā hīnā paṇītā? |
♦ 24. Therein, what are inferior or superior formations? |
akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. |
Unwholesome formations are inferior; wholesome and indeterminate formations are superior. |
kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. |
Wholesome and unwholesome formations are inferior; indeterminate formations are superior. |
dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā. |
Formations conjoined with painful feeling are inferior; formations conjoined with pleasant and neither-painful-nor-pleasant feelings are superior. |
sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā. |
Formations conjoined with pleasant and painful feelings are inferior; formations conjoined with neither-painful-nor-pleasant feeling are superior. |
asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. |
The formations of one not in meditative attainment are inferior; the formations of one in meditative attainment are superior. |
sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. |
Formations with cankers are inferior; formations without cankers are superior. |
te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā. |
Or, with reference to these or those formations, formations should be seen as inferior or superior. |
♦ 25. tattha katame saṅkhārā dūre? |
♦ 25. Therein, what are formations that are far? |
akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre; |
Unwholesome formations are far from wholesome and indeterminate formations; |
kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; |
Wholesome and indeterminate formations are far from unwholesome formations; |
kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre; |
Wholesome formations are far from unwholesome and indeterminate formations; |
akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; |
Unwholesome and indeterminate formations are far from wholesome formations; |
abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; |
Indeterminate formations are far from wholesome and unwholesome formations; |
kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. |
Wholesome and unwholesome formations are far from indeterminate formations. |
dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; |
Formations conjoined with painful feeling are far from formations conjoined with pleasant and neither-painful-nor-pleasant feelings; |
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; |
Formations conjoined with pleasant and neither-painful-nor-pleasant feelings are far from formations conjoined with painful feeling; |
sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; |
Formations conjoined with pleasant feeling are far from formations conjoined with painful and neither-painful-nor-pleasant feelings; |
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; |
Formations conjoined with painful and neither-painful-nor-pleasant feelings are far from formations conjoined with pleasant feeling; |
adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; |
Formations conjoined with neither-painful-nor-pleasant feeling are far from formations conjoined with pleasant and painful feelings; |
sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttehi saṅkhārehi dūre . |
Formations conjoined with pleasant and painful feelings are far from formations conjoined with neither-painful-nor-pleasant feeling. |
asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; |
The formations of one not in meditative attainment are far from the formations of one in meditative attainment; |
samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. |
The formations of one in meditative attainment are far from the formations of one not in meditative attainment. |
sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; |
Formations with cankers are far from formations without cankers; |
anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. |
Formations without cankers are far from formations with cankers. |
ime vuccanti saṅkhārā dūre. |
These are called formations that are far. |
♦ tattha katame saṅkhārā santike? |
♦ Therein, what are formations that are near? |
akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; |
Unwholesome formations are near to unwholesome formations; |
kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; |
Wholesome formations are near to wholesome formations; |
abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike. |
Indeterminate formations are near to indeterminate formations. |
dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; |
Formations conjoined with painful feeling are near to formations conjoined with painful feeling; |
sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; |
Formations conjoined with pleasant feeling are near to formations conjoined with pleasant feeling; |
adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike. |
Formations conjoined with neither-painful-nor-pleasant feeling are near to formations conjoined with neither-painful-nor-pleasant feeling. |
asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; |
The formations of one not in meditative attainment are near to the formations of one not in meditative attainment; |
samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike. |
The formations of one in meditative attainment are near to the formations of one in meditative attainment. |
sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; |
Formations with cankers are near to formations with cankers; |
anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike. |
Formations without cankers are near to formations without cankers. |
ime vuccanti saṅkhārā santike. |
These are called formations that are near. |
te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā. |
Or, with reference to these or those formations, formations should be seen as far or near. |
♦ 5. viññāṇakkhandho |
♦ 5. The Aggregate of Consciousness |
♦ 26. tattha katamo viññāṇakkhandho? |
♦ 26. Therein, what is the aggregate of consciousness? |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati viññāṇakkhandho. |
Whatever consciousness there is—past, future, or present; internal or external; gross or subtle; inferior or superior; which is far or near—having been gathered and collected together into one, this is called the aggregate of consciousness. |
♦ 27. tattha katamaṃ viññāṇaṃ atītaṃ? |
♦ 27. Therein, what is past consciousness? |
yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ — idaṃ vuccati viññāṇaṃ atītaṃ. |
Whatever consciousness is past, ceased, departed, changed, gone to rest, completely gone to rest, having arisen has departed, past, included in the past portion—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness — this is called past consciousness. |
♦ tattha katamaṃ viññāṇaṃ anāgataṃ? |
♦ Therein, what is future consciousness? |
yaṃ viññāṇaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ — idaṃ vuccati viññāṇaṃ anāgataṃ. |
Whatever consciousness is unborn, un-become, unproduced, ungenerated, not fully generated, unmanifested, unarisen, not co-arisen, not risen up, not co-risen up, future, included in the future portion—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness — this is called future consciousness. |
♦ tattha katamaṃ viññāṇaṃ paccuppannaṃ? |
♦ Therein, what is present consciousness? |
yaṃ viññāṇaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ — idaṃ vuccati viññāṇaṃ paccuppannaṃ. |
Whatever consciousness is born, become, produced, generated, fully generated, manifested, arisen, co-arisen, risen up, co-risen up, present, included in the present portion—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness — this is called present consciousness. |
♦ 28. tattha katamaṃ viññāṇaṃ ajjhattaṃ? |
♦ 28. Therein, what is internal consciousness? |
yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ — idaṃ vuccati viññāṇaṃ ajjhattaṃ. |
Whatever consciousness of these various beings is internal, personal, one's own, individual, and clung-to—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness — this is called internal consciousness. |
♦ tattha katamaṃ viññāṇaṃ bahiddhā? |
♦ Therein, what is external consciousness? |
yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ — idaṃ vuccati viññāṇaṃ bahiddhā. |
Whatever consciousness of these various other beings, other individuals, is internal, personal, one's own, individual, and clung-to—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness — this is called external consciousness. |
♦ 29. tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ? |
♦ 29. Therein, what is gross or subtle consciousness? |
akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā. |
Unwholesome consciousness is gross; wholesome and indeterminate consciousnesses are subtle. |
kusalākusalā viññāṇā oḷārikā, abyākataṃ viññāṇaṃ sukhumaṃ. |
Wholesome and unwholesome consciousnesses are gross; indeterminate consciousness is subtle. |
dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā. |
Consciousness conjoined with painful feeling is gross; consciousnesses conjoined with pleasant and neither-painful-nor-pleasant feelings are subtle. |
sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ. |
Consciousnesses conjoined with pleasant and painful feelings are gross; consciousness conjoined with neither-painful-nor-pleasant feeling is subtle. |
asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ. |
The consciousness of one not in meditative attainment is gross; the consciousness of one in meditative attainment is subtle. |
sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ. |
Consciousness with cankers is gross; consciousness without cankers is subtle. |
taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ. |
Or, with reference to this or that consciousness, consciousness should be seen as gross or subtle. |
♦ 30. tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ? |
♦ 30. Therein, what is inferior or superior consciousness? |
akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā . |
Unwholesome consciousness is inferior; wholesome and indeterminate consciousnesses are superior. |
kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ. |
Wholesome and unwholesome consciousnesses are inferior; indeterminate consciousness is superior. |
dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā. |
Consciousness conjoined with painful feeling is inferior; consciousnesses conjoined with pleasant and neither-painful-nor-pleasant feelings are superior. |
sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ. |
Consciousnesses conjoined with pleasant and painful feelings are inferior; consciousness conjoined with neither-painful-nor-pleasant feeling is superior. |
asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ. |
The consciousness of one not in meditative attainment is inferior; the consciousness of one in meditative attainment is superior. |
sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ. |
Consciousness with cankers is inferior; consciousness without cankers is superior. |
taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ. |
Or, with reference to this or that consciousness, consciousness should be seen as inferior or superior. |
♦ 31. tattha katamaṃ viññāṇaṃ dūre? |
♦ 31. Therein, what is consciousness that is far? |
akusalaṃ viññāṇaṃ kusalābyākatehi viññāṇehi dūre; |
Unwholesome consciousness is far from wholesome and indeterminate consciousnesses; |
kusalābyākatā viññāṇā akusalā viññāṇā dūre; |
Wholesome and indeterminate consciousnesses are far from unwholesome consciousness; |
kusalaṃ viññāṇaṃ akusalābyākatehi viññāṇehi dūre; |
Wholesome consciousness is far from unwholesome and indeterminate consciousnesses; |
akusalābyākatā viññāṇā kusalā viññāṇā dūre; |
Unwholesome and indeterminate consciousnesses are far from wholesome consciousness; |
abyākataṃ viññāṇaṃ kusalākusalehi viññāṇehi dūre; |
Indeterminate consciousness is far from wholesome and unwholesome consciousnesses; |
kusalākusalā viññāṇā abyākatā viññāṇā dūre. |
Wholesome and unwholesome consciousnesses are far from indeterminate consciousness. |
dukkhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; |
Consciousness conjoined with painful feeling is far from consciousnesses conjoined with pleasant and neither-painful-nor-pleasant feelings; |
sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; |
Consciousnesses conjoined with pleasant and neither-painful-nor-pleasant feelings are far from consciousness conjoined with painful feeling; |
sukhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; |
Consciousness conjoined with pleasant feeling is far from consciousnesses conjoined with painful and neither-painful-nor-pleasant feelings; |
dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; |
Consciousnesses conjoined with painful and neither-painful-nor-pleasant feelings are far from consciousness conjoined with pleasant feeling; |
adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; |
Consciousness conjoined with neither-painful-nor-pleasant feeling is far from consciousnesses conjoined with pleasant and painful feelings; |
sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya sampayuttā viññāṇā dūre. |
Consciousnesses conjoined with pleasant and painful feelings are far from consciousness conjoined with neither-painful-nor-pleasant feeling. |
asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; |
The consciousness of one not in meditative attainment is far from the consciousness of one in meditative attainment; |
samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre. |
The consciousness of one in meditative attainment is far from the consciousness of one not in meditative attainment. |
sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; |
Consciousness with cankers is far from consciousness without cankers; |
anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre — idaṃ vuccati viññāṇaṃ dūre. |
Consciousness without cankers is far from consciousness with cankers — this is called consciousness that is far. |
♦ tattha katamaṃ viññāṇaṃ santike? |
♦ Therein, what is consciousness that is near? |
akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; |
Unwholesome consciousness is near to unwholesome consciousness; |
kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; |
Wholesome consciousness is near to wholesome consciousness; |
abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike. |
Indeterminate consciousness is near to indeterminate consciousness. |
dukkhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya vedanāya sampayuttassa viññāṇassa santike; |
Consciousness conjoined with painful feeling is near to consciousness conjoined with painful feeling; |
sukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya vedanāya sampayuttassa viññāṇassa santike; |
Consciousness conjoined with pleasant feeling is near to consciousness conjoined with pleasant feeling; |
adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ adukkhamasukhāya vedanāya sampayuttassa viññāṇassa santike. |
Consciousness conjoined with neither-painful-nor-pleasant feeling is near to consciousness conjoined with neither-painful-nor-pleasant feeling. |
asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; |
The consciousness of one not in meditative attainment is near to the consciousness of one not in meditative attainment; |
samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike. |
The consciousness of one in meditative attainment is near to the consciousness of one in meditative attainment. |
sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; |
Consciousness with cankers is near to consciousness with cankers; |
anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike — idaṃ vuccati viññāṇaṃ santike. |
Consciousness without cankers is near to consciousness without cankers — this is called consciousness that is near. |
taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ. |
Or, with reference to this or that consciousness, consciousness should be seen as far or near. |
♦ suttantabhājanīyaṃ. |
♦ The Sutta Method of Analysis. |
♦ 2. abhidhammabhājanīyaṃ |
♦ 2. The Abhidhamma Method of Analysis |
♦ [unnamed] |
♦ [unnamed] |
♦ 32. pañcakkhandhā — rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho. |
♦ 32. The five aggregates — the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness. |
♦ 1. rūpakkhandho |
♦ 1. The Aggregate of Form |
♦ 33. tattha katamo rūpakkhandho? |
♦ 33. Therein, what is the aggregate of form? |
ekavidhena rūpakkhandho — sabbaṃ rūpaṃ na hetu, ahetukaṃ, hetuvippayuttaṃ, sappaccayaṃ, saṅkhataṃ, rūpaṃ, lokiyaṃ, sāsavaṃ, saṃyojaniyaṃ, ganthaniyaṃ, oghaniyaṃ, yoganiyaṃ, nīvaraṇiyaṃ, parāmaṭṭhaṃ, upādāniyaṃ, saṃkilesikaṃ, abyākataṃ, anārammaṇaṃ, acetasikaṃ, cittavippayuttaṃ, nevavipākanavipākadhammadhammaṃ, asaṃkiliṭṭhasaṃkilesikaṃ, na savitakkasavicāraṃ, na avitakkavicāramattaṃ, avitakkāvicāraṃ, na pītisahagataṃ, na sukhasahagataṃ, na upekkhāsahagataṃ, neva dassanena na bhāvanāya pahātabbaṃ, neva dassanena na bhāvanāya pahātabbahetukaṃ, nevācayagāmināpacayagāmī, nevasekkhanāsekkhaṃ, parittaṃ, kāmāvacaraṃ, na rūpāvacaraṃ, na arūpāvacaraṃ, pariyāpannaṃ, no apariyāpannaṃ, aniyataṃ, aniyyānikaṃ, uppannaṃ, chahi viññāṇehi viññeyyaṃ, aniccaṃ, jarābhibhūtaṃ. |
By one way, the aggregate of form is: all form is not a cause, is causeless, is dissociated from a cause, is conditioned, is constructed, is form, is worldly, is with cankers, is subject to fetters, is subject to ties, is subject to floods, is subject to yokes, is subject to hindrances, is clung to, is subject to clinging, is subject to defilement, is indeterminate, is not an object, is not a mental concomitant, is dissociated from mind, is neither resultant nor productive of result, is undefiled yet subject to defilement, is not with thought and examination, is not without thought but with mere examination, is without thought and without examination, is not accompanied by joy, is not accompanied by pleasure, is not accompanied by equanimity, is to be abandoned neither by seeing nor by cultivation, is not a cause of what is to be abandoned by seeing or by cultivation, is neither accumulative nor de-accumulative, is neither of a trainee nor of a non-trainee, is limited, is of the sense-sphere, is not of the form-sphere, is not of the formless-sphere, is included, is not included, is unfixed, is not leading to release, has arisen, is cognizable by the six consciousnesses, is impermanent, is overcome by old age. |
evaṃ ekavidhena rūpakkhandho. |
Thus by one way, the aggregate of form. |
♦ duvidhena rūpakkhandho — atthi rūpaṃ upādā, atthi rūpaṃ no upādā . |
♦ By two ways, the aggregate of form is: there is form that is derived, there is form that is not derived. |
atthi rūpaṃ upādinnaṃ, atthi rūpaṃ anupādinnaṃ. |
There is form that is clung to, there is form that is not clung to. |
atthi rūpaṃ upādinnupādāniyaṃ, atthi rūpaṃ anupādinnupādāniyaṃ. |
There is form that is clung to and a basis for clinging, there is form that is not clung to and a basis for clinging. |
atthi rūpaṃ sanidassanaṃ, atthi rūpaṃ anidassanaṃ. |
There is form with appearance, there is form without appearance. |
atthi rūpaṃ sappaṭighaṃ, atthi rūpaṃ appaṭighaṃ. |
There is form with resistance, there is form without resistance. |
atthi rūpaṃ indriyaṃ, atthi rūpaṃ na indriyaṃ. |
There is form that is a faculty, there is form that is not a faculty. |
atthi rūpaṃ mahābhūtaṃ, atthi rūpaṃ na mahābhūtaṃ. |
There is form that is a great element, there is form that is not a great element. |
atthi rūpaṃ viññatti, atthi rūpaṃ na viññatti. |
There is form that is intimation, there is form that is not intimation. |
atthi rūpaṃ cittasamuṭṭhānaṃ, atthi rūpaṃ na cittasamuṭṭhānaṃ. |
There is form arisen from mind, there is form not arisen from mind. |
atthi rūpaṃ cittasahabhu, atthi rūpaṃ na cittasahabhu. |
There is form co-arisen with mind, there is form not co-arisen with mind. |
atthi rūpaṃ cittānuparivatti, atthi rūpaṃ na cittānuparivatti. |
There is form that changes along with mind, there is form that does not change along with mind. |
atthi rūpaṃ ajjhattikaṃ, atthi rūpaṃ bāhiraṃ. |
There is form that is internal, there is form that is external. |
atthi rūpaṃ oḷārikaṃ, atthi rūpaṃ sukhumaṃ. |
There is form that is gross, there is form that is subtle. |
atthi rūpaṃ dūre, atthi rūpaṃ santike ... pe ... atthi rūpaṃ kabaḷīkāro āhāro, atthi rūpaṃ na kabaḷīkāro āhāro. |
There is form that is far, there is form that is near... up to... there is form that is physical nutriment, there is form that is not physical nutriment. |
evaṃ duvidhena rūpakkhandho. |
Thus by two ways, the aggregate of form. |
♦ (yathā rūpakaṇḍe vibhattaṃ, tathā idha vibhajitabbaṃ. |
♦ (As it is analyzed in the chapter on form, so it should be analyzed here.) |
) |
|
♦ tividhena rūpakkhandho — yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā, atthi no upādā. |
♦ By three ways, the aggregate of form is: that form which is internal is derived; that form which is external, some is derived, some is not derived. |
yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnaṃ, atthi anupādinnaṃ. |
That form which is internal is clung to; that form which is external, some is clung to, some is not clung to. |
yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnupādāniyaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ ... pe ... yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ na kabaḷīkāro āhāro, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi kabaḷīkāro āhāro, atthi na kabaḷīkāro āhāro. |
That form which is internal is clung to and a basis for clinging; that form which is external, some is clung to and a basis for clinging, some is not clung to and a basis for clinging... up to... that form which is internal is not physical nutriment; that form which is external, some is physical nutriment, some is not physical nutriment. |
evaṃ tividhena rūpakkhandho. |
Thus by three ways, the aggregate of form. |
♦ catubbidhena rūpakkhandho — yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ; |
♦ By four ways, the aggregate of form is: that form which is derived, some is clung to, some is not clung to; |
yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ. |
that form which is not derived, some is clung to, some is not clung to. |
yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ; |
That form which is derived, some is clung to and a basis for clinging, some is not clung to and a basis for clinging; |
yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ. |
that form which is not derived, some is clung to and a basis for clinging, some is not clung to and a basis for clinging. |
yaṃ taṃ rūpaṃ upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ; |
That form which is derived, some is with resistance, some is without resistance; |
yaṃ taṃ rūpaṃ no upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ . |
that form which is not derived, some is with resistance, some is without resistance. |
yaṃ taṃ rūpaṃ upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ; |
That form which is derived, some is gross, some is subtle; |
yaṃ taṃ rūpaṃ no upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ. |
that form which is not derived, some is gross, some is subtle. |
yaṃ taṃ rūpaṃ upādā taṃ atthi dūre, atthi santike; |
That form which is derived, some is far, some is near; |
yaṃ taṃ rūpaṃ no upādā taṃ atthi dūre, atthi santike ... pe ... diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ rūpaṃ. |
that form which is not derived, some is far, some is near... up to... form that is seen, heard, sensed, cognized. |
evaṃ catubbidhena rūpakkhandho. |
Thus by four ways, the aggregate of form. |
♦ pañcavidhena rūpakkhandho — pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṃ upādā. |
♦ By five ways, the aggregate of form is: the earth element, the water element, the fire element, the wind element, and that which is derived form. |
evaṃ pañcavidhena rūpakkhandho. |
Thus by five ways, the aggregate of form. |
♦ chabbidhena rūpakkhandho — cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manoviññeyyaṃ rūpaṃ. |
♦ By six ways, the aggregate of form is: form cognizable by the eye, form cognizable by the ear, form cognizable by the nose, form cognizable by the tongue, form cognizable by the body, form cognizable by the mind. |
evaṃ chabbidhena rūpakkhandho. |
Thus by six ways, the aggregate of form. |
♦ sattavidhena rūpakkhandho — cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. |
♦ By seven ways, the aggregate of form is: form cognizable by the eye, form cognizable by the ear, form cognizable by the nose, form cognizable by the tongue, form cognizable by the body, form cognizable by the mind-element, form cognizable by the mind-consciousness-element. |
evaṃ sattavidhena rūpakkhandho . |
Thus by seven ways, the aggregate of form. |
♦ aṭṭhavidhena rūpakkhandho — cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ atthi sukhasamphassaṃ, atthi dukkhasamphassaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. |
♦ By eight ways, the aggregate of form is: form cognizable by the eye, form cognizable by the ear, form cognizable by the nose, form cognizable by the tongue, form cognizable by the body—some with pleasant contact, some with painful contact—form cognizable by the mind-element, form cognizable by the mind-consciousness-element. |
evaṃ aṭṭhavidhena rūpakkhandho. |
Thus by eight ways, the aggregate of form. |
♦ navavidhena rūpakkhandho — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, yañca rūpaṃ na indriyaṃ. |
♦ By nine ways, the aggregate of form is: the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the femininity faculty, the masculinity faculty, the life faculty, and that form which is not a faculty. |
evaṃ navavidhena rūpakkhandho. |
Thus by nine ways, the aggregate of form. |
♦ dasavidhena rūpakkhandho — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, na indriyaṃ rūpaṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. |
♦ By ten ways, the aggregate of form is: the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the femininity faculty, the masculinity faculty, the life faculty, form that is not a faculty—some with resistance, some without resistance. |
evaṃ dasavidhena rūpakkhandho. |
Thus by ten ways, the aggregate of form. |
♦ ekādasavidhena rūpakkhandho — cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, yañca rūpaṃ anidassanāppaṭighaṃ dhammāyatanapariyāpannaṃ. |
♦ By eleven ways, the aggregate of form is: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the form-base, the sound-base, the smell-base, the taste-base, the tangible-base, and that form which is without appearance and without resistance, included in the dhamma-base. |
evaṃ ekādasavidhena rūpakkhandho. |
Thus by eleven ways, the aggregate of form. |
♦ ayaṃ vuccati rūpakkhandho. |
♦ This is called the aggregate of form. |
♦ 2. vedanākkhandho |
♦ 2. The Aggregate of Feeling |
♦ 34. tattha katamo vedanākkhandho? |
♦ 34. Therein, what is the aggregate of feeling? |
ekavidhena vedanākkhandho — phassasampayutto. |
By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of feeling is: there is that with a cause, there is that without a cause. |
♦ tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato. |
♦ By three ways, the aggregate of feeling is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate. |
♦ catubbidhena vedanākkhandho — atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ By four ways, the aggregate of feeling is: there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is that which is not included. |
♦ pañcavidhena vedanākkhandho — atthi sukhindriyaṃ, atthi dukkhindriyaṃ, atthi somanassindriyaṃ, atthi domanassindriyaṃ, atthi upekkhindriyaṃ. |
♦ By five ways, the aggregate of feeling is: there is the pleasure faculty, there is the pain faculty, there is the mental pleasure faculty, there is the mental pain faculty, there is the equanimity faculty. |
evaṃ pañcavidhena vedanākkhandho. |
Thus by five ways, the aggregate of feeling. |
♦ chabbidhena vedanākkhandho — cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
♦ By six ways, the aggregate of feeling is: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. |
evaṃ chabbidhena vedanākkhandho. |
Thus by six ways, the aggregate of feeling. |
♦ sattavidhena vedanākkhandho — cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. |
♦ By seven ways, the aggregate of feeling is: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact. |
evaṃ sattavidhena vedanākkhandho. |
Thus by seven ways, the aggregate of feeling. |
♦ aṭṭhavidhena vedanākkhandho — cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. |
♦ By eight ways, the aggregate of feeling is: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact—some pleasant, some painful—feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact. |
evaṃ aṭṭhavidhena vedanākkhandho. |
Thus by eight ways, the aggregate of feeling. |
♦ navavidhena vedanākkhandho — cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ By nine ways, the aggregate of feeling is: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact—some wholesome, some unwholesome, some indeterminate. |
evaṃ navavidhena vedanākkhandho. |
Thus by nine ways, the aggregate of feeling. |
♦ dasavidhena vedanākkhandho — cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ By ten ways, the aggregate of feeling is: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact—some pleasant, some painful—feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact—some wholesome, some unwholesome, some indeterminate. |
evaṃ dasavidhena vedanākkhandho. |
Thus by ten ways, the aggregate of feeling. |
♦ 35. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 35. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of feeling is: there is that with a cause, there is that without a cause. |
♦ tividhena vedanākkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. |
♦ By three ways, the aggregate of feeling is: there is that which is resultant, there is that which is a state productive of result, there is that which is neither resultant nor a state productive of result. |
atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo. |
There is that which is clung to and a basis for clinging, there is that which is not clung to and a basis for clinging, there is that which is not clung to and not a basis for clinging. |
atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko. |
There is that which is defiled and subject to defilement, there is that which is undefiled and subject to defilement, there is that which is undefiled and not subject to defilement. |
atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro. |
There is that with thought and examination, there is that without thought but with mere examination, there is that without thought and without examination. |
atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. |
There is that to be abandoned by seeing, there is that to be abandoned by cultivation, there is that to be abandoned neither by seeing nor by cultivation. |
atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. |
There is that which has a cause to be abandoned by seeing, there is that which has a cause to be abandoned by cultivation, there is that which has a cause to be abandoned neither by seeing nor by cultivation. |
atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. |
There is that which is accumulative, there is that which is de-accumulative, there is that which is neither accumulative nor de-accumulative. |
atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. |
There is that of a trainee, there is that of a non-trainee, there is that which is neither of a trainee nor of a non-trainee. |
atthi paritto, atthi mahaggato, atthi appamāṇo. |
There is that which is limited, there is that which is exalted, there is that which is immeasurable. |
atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. |
There is that with a limited object, there is that with an exalted object, there is that with an immeasurable object. |
atthi hīno, atthi majjhimo, atthi paṇīto. |
There is that which is inferior, there is that which is middling, there is that which is superior. |
atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. |
There is that which is fixed in wrongness, there is that which is fixed in rightness, there is that which is unfixed. |
atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. |
There is that with the path as object, there is that with the path as cause, there is that with the path as predominant factor. |
atthi uppanno, atthi anuppanno, atthi uppādī. |
There is that which has arisen, there is that which has not arisen, there is that which is bound to arise. |
atthi atīto, atthi anāgato, atthi paccuppanno. |
There is that which is past, there is that which is future, there is that which is present. |
atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. |
There is that with a past object, there is that with a future object, there is that with a present object. |
atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. |
There is that which is internal, there is that which is external, there is that which is internal-external. |
atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
There is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 36. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 36. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi hetusampayutto, atthi hetuvippayutto ... pe ... atthi na hetusahetuko, atthi na hetuahetuko. |
♦ By two ways, the aggregate of feeling is: there is that associated with a cause, there is that dissociated from a cause... up to... there is that which is not a cause with a cause, there is that which is not a cause without a cause. |
atthi lokiyo, atthi lokuttaro. |
There is that which is worldly, there is that which is transcendent. |
atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
There is that cognizable by some, there is that not cognizable by some. |
atthi sāsavo, atthi anāsavo. |
There is that with cankers, there is that without cankers. |
atthi āsavasampayutto, atthi āsavavippayutto. |
There is that associated with cankers, there is that dissociated from cankers. |
atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
There is that dissociated from cankers but with cankers, there is that dissociated from cankers and without cankers. |
atthi saṃyojaniyo, atthi asaṃyojaniyo. |
There is that which is subject to fetters, there is that which is not subject to fetters. |
atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
There is that associated with fetters, there is that dissociated from fetters. |
atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
There is that dissociated from fetters but subject to fetters, there is that dissociated from fetters and not subject to fetters. |
atthi ganthaniyo, atthi aganthaniyo. |
There is that which is subject to ties, there is that which is not subject to ties. |
atthi ganthasampayutto, atthi ganthavippayutto . |
There is that associated with ties, there is that dissociated from ties. |
atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttāganthaniyo. |
There is that dissociated from ties but subject to ties, there is that dissociated from ties and not subject to ties. |
atthi oghaniyo, atthi anoghaniyo. |
There is that which is subject to floods, there is that which is not subject to floods. |
atthi oghasampayutto, atthi oghavippayutto. |
There is that associated with floods, there is that dissociated from floods. |
atthi oghavippayuttaoghaniyo, atthi oghavippayuttānoghaniyo. |
There is that dissociated from floods but subject to floods, there is that dissociated from floods and not subject to floods. |
atthi yoganiyo, atthi ayoganiyo. |
There is that which is subject to yokes, there is that which is not subject to yokes. |
atthi yogasampayutto, atthi yogavippayutto. |
There is that associated with yokes, there is that dissociated from yokes. |
atthi yogavippayuttayoganiyo, atthi yogavippayuttāyoganiyo. |
There is that dissociated from yokes but subject to yokes, there is that dissociated from yokes and not subject to yokes. |
atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
There is that which is subject to hindrances, there is that which is not subject to hindrances. |
atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. |
There is that associated with hindrances, there is that dissociated from hindrances. |
atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttānīvaraṇiyo. |
There is that dissociated from hindrances but subject to hindrances, there is that dissociated from hindrances and not subject to hindrances. |
atthi parāmaṭṭho, atthi aparāmaṭṭho. |
There is that which is clung to, there is that which is not clung to. |
atthi parāmāsasampayutto, atthi parāmāsavippayutto . |
There is that associated with misapprehension, there is that dissociated from misapprehension. |
atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttāparāmaṭṭho. |
There is that dissociated from misapprehension but clung to, there is that dissociated from misapprehension and not clung to. |
atthi upādinno, atthi anupādinno. |
There is that which is clung to, there is that which is not clung to. |
atthi upādāniyo, atthi anupādāniyo. |
There is that which is a basis for clinging, there is that which is not a basis for clinging. |
atthi upādānasampayutto, atthi upādānavippayutto. |
There is that associated with clinging, there is that dissociated from clinging. |
atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttānupādāniyo. |
There is that dissociated from clinging but a basis for clinging, there is that dissociated from clinging and not a basis for clinging. |
atthi saṃkilesiko, atthi asaṃkilesiko. |
There is that which is subject to defilement, there is that which is not subject to defilement. |
atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. |
There is that which is defiled, there is that which is undefiled. |
atthi kilesasampayutto, atthi kilesavippayutto. |
There is that associated with defilements, there is that dissociated from defilements. |
atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttāsaṃkilesiko. |
There is that dissociated from defilements but subject to defilement, there is that dissociated from defilements and not subject to defilement. |
atthi dassanena pahātabbo, atthi na dassanena pahātabbo. |
There is that to be abandoned by seeing, there is that not to be abandoned by seeing. |
atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. |
There is that to be abandoned by cultivation, there is that not to be abandoned by cultivation. |
atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. |
There is that which has a cause to be abandoned by seeing, there is that which does not have a cause to be abandoned by seeing. |
atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. |
There is that which has a cause to be abandoned by cultivation, there is that which does not have a cause to be abandoned by cultivation. |
atthi savitakko, atthi avitakko. |
There is that with thought, there is that without thought. |
atthi savicāro, atthi avicāro. |
There is that with examination, there is that without examination. |
atthi sappītiko, atthi appītiko. |
There is that with joy, there is that without joy. |
atthi pītisahagato, atthi na pītisahagato. |
There is that accompanied by joy, there is that not accompanied by joy. |
atthi kāmāvacaro, atthi na kāmāvacaro. |
There is that of the sense-sphere, there is that not of the sense-sphere. |
atthi rūpāvacaro, atthi na rūpāvacaro. |
There is that of the form-sphere, there is that not of the form-sphere. |
atthi arūpāvacaro, atthi na arūpāvacaro. |
There is that of the formless-sphere, there is that not of the formless-sphere. |
atthi pariyāpanno, atthi apariyāpanno. |
There is that which is included, there is that which is not included. |
atthi niyyāniko, atthi aniyyāniko. |
There is that which leads to release, there is that which does not lead to release. |
atthi niyato, atthi aniyato. |
There is that which is fixed, there is that which is unfixed. |
atthi sauttaro, atthi anuttaro. |
There is that with a superior, there is that without a superior. |
atthi saraṇo, atthi araṇo. |
There is that with conflict, there is that without conflict. |
♦ tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 37. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 37. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi saraṇo, atthi araṇo. |
♦ By two ways, the aggregate of feeling is: there is that with conflict, there is that without conflict. |
♦ tividhena vedanākkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. |
♦ By three ways, the aggregate of feeling is: there is that which is resultant, there is that which is a state productive of result, there is that which is neither resultant nor a state productive of result. |
atthi upādinnupādāniyo ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
There is that which is clung to and a basis for clinging... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of feeling. |
♦ dukamūlakaṃ. |
♦ The dyad-root. |
♦ 38. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 38. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of feeling is: there is that with a cause, there is that without a cause. |
♦ tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 39. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 39. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ By two ways, the aggregate of feeling is: there is that associated with a cause, there is that dissociated from a cause. |
♦ tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 40. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 40. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi na hetusahetuko, atthi na hetuahetuko. |
♦ By two ways, the aggregate of feeling is: there is that which is not a cause with a cause, there is that which is not a cause without a cause. |
atthi lokiyo, atthi lokuttaro. |
There is that which is worldly, there is that which is transcendent. |
atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
There is that cognizable by some, there is that not cognizable by some. |
atthi sāsavo, atthi anāsavo. |
There is that with cankers, there is that without cankers. |
atthi āsavasampayutto, atthi āsavavippayutto. |
There is that associated with cankers, there is that dissociated from cankers. |
atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo ... pe ... atthi saraṇo, atthi araṇo. |
There is that dissociated from cankers but with cankers, there is that dissociated from cankers and without cankers... up to... there is that with conflict, there is that without conflict. |
♦ tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 41. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 41. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of feeling is: there is that with a cause, there is that without a cause. |
♦ tividhena vedanākkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. |
♦ By three ways, the aggregate of feeling is: there is that which is resultant, there is that which is a state productive of result, there is that which is neither resultant nor a state productive of result. |
atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo. |
There is that which is clung to and a basis for clinging, there is that which is not clung to and a basis for clinging, there is that which is not clung to and not a basis for clinging. |
atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko. |
There is that which is defiled and subject to defilement, there is that which is undefiled and subject to defilement, there is that which is undefiled and not subject to defilement. |
atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro. |
There is that with thought and examination, there is that without thought but with mere examination, there is that without thought and without examination. |
atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. |
There is that to be abandoned by seeing, there is that to be abandoned by cultivation, there is that to be abandoned neither by seeing nor by cultivation. |
atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. |
There is that which has a cause to be abandoned by seeing, there is that which has a cause to be abandoned by cultivation, there is that which has a cause to be abandoned neither by seeing nor by cultivation. |
atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. |
There is that which is accumulative, there is that which is de-accumulative, there is that which is neither accumulative nor de-accumulative. |
atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. |
There is that of a trainee, there is that of a non-trainee, there is that which is neither of a trainee nor of a non-trainee. |
atthi paritto, atthi mahaggato, atthi appamāṇo. |
There is that which is limited, there is that which is exalted, there is that which is immeasurable. |
atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. |
There is that with a limited object, there is that with an exalted object, there is that with an immeasurable object. |
atthi hīno, atthi majjhimo, atthi paṇīto. |
There is that which is inferior, there is that which is middling, there is that which is superior. |
atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. |
There is that which is fixed in wrongness, there is that which is fixed in rightness, there is that which is unfixed. |
atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. |
There is that with the path as object, there is that with the path as cause, there is that with the path as predominant factor. |
atthi uppanno, atthi anuppanno, atthi uppādī. |
There is that which has arisen, there is that which has not arisen, there is that which is bound to arise. |
atthi atīto, atthi anāgato, atthi paccuppanno. |
There is that which is past, there is that which is future, there is that which is present. |
atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. |
There is that with a past object, there is that with a future object, there is that with a present object. |
atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. |
There is that which is internal, there is that which is external, there is that which is internal-external. |
atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
There is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 42. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 42. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ By two ways, the aggregate of feeling is: there is that associated with a cause, there is that dissociated from a cause. |
atthi na hetusahetuko, atthi na hetuahetuko. |
There is that which is not a cause with a cause, there is that which is not a cause without a cause. |
atthi lokiyo, atthi lokuttaro. |
There is that which is worldly, there is that which is transcendent. |
atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
There is that cognizable by some, there is that not cognizable by some. |
atthi sāsavo, atthi anāsavo. |
There is that with cankers, there is that without cankers. |
atthi āsavasampayutto, atthi āsavavippayutto. |
There is that associated with cankers, there is that dissociated from cankers. |
atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
There is that dissociated from cankers but with cankers, there is that dissociated from cankers and without cankers. |
atthi saṃyojaniyo, atthi asaṃyojaniyo ... pe ... atthi saraṇo, atthi araṇo. |
There is that which is subject to fetters, there is that which is not subject to fetters... up to... there is that with conflict, there is that without conflict. |
♦ tividhena vedanākkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of feeling. |
♦ tikamūlakaṃ. |
♦ The triad-root. |
♦ 43. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 43. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of feeling is: there is that with a cause, there is that without a cause. |
♦ tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 44. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 44. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ By two ways, the aggregate of feeling is: there is that associated with a cause, there is that dissociated from a cause. |
♦ tividhena vedanākkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is resultant, there is that which is a state productive of result, there is that which is neither resultant nor a state productive of result... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 45. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 45. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi na hetusahetuko, atthi na hetuahetuko. |
♦ By two ways, the aggregate of feeling is: there is that which is not a cause with a cause, there is that which is not a cause without a cause. |
♦ tividhena vedanākkhandho — atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is clung to and a basis for clinging, there is that which is not clung to and a basis for clinging, there is that which is not clung to and not a basis for clinging... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 46. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 46. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi lokiyo, atthi lokuttaro. |
♦ By two ways, the aggregate of feeling is: there is that which is worldly, there is that which is transcendent. |
♦ tividhena vedanākkhandho — atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is defiled and subject to defilement, there is that which is undefiled and subject to defilement, there is that which is undefiled and not subject to defilement... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 47. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 47. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
♦ By two ways, the aggregate of feeling is: there is that cognizable by some, there is that not cognizable by some. |
♦ tividhena vedanākkhandho — atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that with thought and examination, there is that without thought but with mere examination, there is that without thought and without examination... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 48. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 48. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi sāsavo, atthi anāsavo. |
♦ By two ways, the aggregate of feeling is: there is that with cankers, there is that without cankers. |
♦ tividhena vedanākkhandho — atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that to be abandoned by seeing, there is that to be abandoned by cultivation, there is that to be abandoned neither by seeing nor by cultivation... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 49. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 49. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi āsavasampayutto, atthi āsavavippayutto. |
♦ By two ways, the aggregate of feeling is: there is that associated with cankers, there is that dissociated from cankers. |
♦ tividhena vedanākkhandho — atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which has a cause to be abandoned by seeing, there is that which has a cause to be abandoned by cultivation, there is that which has a cause to be abandoned neither by seeing nor by cultivation... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 50. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 50. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
♦ By two ways, the aggregate of feeling is: there is that dissociated from cankers but with cankers, there is that dissociated from cankers and without cankers. |
♦ tividhena vedanākkhandho — atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is accumulative, there is that which is de-accumulative, there is that which is neither accumulative nor de-accumulative... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 51. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 51. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi saṃyojaniyo, atthi asaṃyojaniyo. |
♦ By two ways, the aggregate of feeling is: there is that which is subject to fetters, there is that which is not subject to fetters. |
♦ tividhena vedanākkhandho — atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that of a trainee, there is that of a non-trainee, there is that which is neither of a trainee nor of a non-trainee... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 52. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 52. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi saṃyojanasampayutto, atthi saṃyojanavippayutto . |
♦ By two ways, the aggregate of feeling is: there is that associated with fetters, there is that dissociated from fetters. |
♦ tividhena vedanākkhandho — atthi paritto, atthi mahaggato, atthi appamāṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is limited, there is that which is exalted, there is that which is immeasurable... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 53. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 53. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
♦ By two ways, the aggregate of feeling is: there is that dissociated from fetters but subject to fetters, there is that dissociated from fetters and not subject to fetters. |
♦ tividhena vedanākkhandho — atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that with a limited object, there is that with an exalted object, there is that with an immeasurable object... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 54. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 54. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi ganthaniyo, atthi aganthaniyo. |
♦ By two ways, the aggregate of feeling is: there is that which is subject to ties, there is that which is not subject to ties. |
♦ tividhena vedanākkhandho — atthi hīno, atthi majjhimo, atthi paṇīto ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is inferior, there is that which is middling, there is that which is superior... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 55. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 55. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi ganthasampayutto, atthi ganthavippayutto. |
♦ By two ways, the aggregate of feeling is: there is that associated with ties, there is that dissociated from ties. |
♦ tividhena vedanākkhandho — atthi micchattaniyato, atthi sammattaniyato, atthi aniyato ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is fixed in wrongness, there is that which is fixed in rightness, there is that which is unfixed... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 56. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 56. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttāganthaniyo. |
♦ By two ways, the aggregate of feeling is: there is that dissociated from ties but subject to ties, there is that dissociated from ties and not subject to ties. |
♦ tividhena vedanākkhandho — atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that with the path as object, there is that with the path as cause, there is that with the path as predominant factor... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 57. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 57. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi oghaniyo, atthi anoghaniyo. |
♦ By two ways, the aggregate of feeling is: there is that which is subject to floods, there is that which is not subject to floods. |
♦ tividhena vedanākkhandho — atthi uppanno, atthi anuppanno, atthi uppādī ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which has arisen, there is that which has not arisen, there is that which is bound to arise... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 58. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 58. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi oghasampayutto, atthi oghavippayutto. |
♦ By two ways, the aggregate of feeling is: there is that associated with floods, there is that dissociated from floods. |
♦ tividhena vedanākkhandho — atthi atīto, atthi anāgato, atthi paccuppanno ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is past, there is that which is future, there is that which is present... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 59. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 59. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi oghavippayuttaoghaniyo, atthi oghavippayuttānoghaniyo. |
♦ By two ways, the aggregate of feeling is: there is that dissociated from floods but subject to floods, there is that dissociated from floods and not subject to floods. |
♦ tividhena vedanākkhandho — atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that with a past object, there is that with a future object, there is that with a present object... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 60. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 60. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi yoganiyo, atthi ayoganiyo. |
♦ By two ways, the aggregate of feeling is: there is that which is subject to yokes, there is that which is not subject to yokes. |
♦ tividhena vedanākkhandho — atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that which is internal, there is that which is external, there is that which is internal-external... up to.... Thus by ten ways, the aggregate of feeling. |
♦ 61. ekavidhena vedanākkhandho — phassasampayutto. |
♦ 61. By one way, the aggregate of feeling is: associated with contact. |
♦ duvidhena vedanākkhandho — atthi yogasampayutto, atthi yogavippayutto. |
♦ By two ways, the aggregate of feeling is: there is that associated with yokes, there is that dissociated from yokes. |
♦ tividhena vedanākkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena vedanākkhandho. |
♦ By three ways, the aggregate of feeling is: there is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of feeling. |
♦ ubhatovaḍḍhakaṃ. |
♦ Both expanding. |
♦ sattavidhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ By seven ways, the aggregate of feeling is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is that which is not included. |
evaṃ sattavidhena vedanākkhandho. |
Thus by seven ways, the aggregate of feeling. |
♦ aparopi sattavidhena vedanākkhandho — atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ Also by seven ways, the aggregate of feeling is: there is that which is resultant... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is that which is not included. |
evaṃ sattavidhena vedanākkhandho. |
Thus by seven ways, the aggregate of feeling. |
♦ catuvīsatividhena vedanākkhandho — cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
♦ By twenty-four ways, the aggregate of feeling is: the aggregate of feeling conditioned by eye-contact—some is wholesome, some is unwholesome, some is indeterminate; |
sotasamphassapaccayā vedanākkhandho ... pe ... ghānasamphassapaccayā vedanākkhandho ... pe ... jivhāsamphassapaccayā vedanākkhandho ... pe ... kāyasamphassapaccayā vedanākkhandho ... pe ... manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
the aggregate of feeling conditioned by ear-contact... up to... the aggregate of feeling conditioned by nose-contact... up to... the aggregate of feeling conditioned by tongue-contact... up to... the aggregate of feeling conditioned by body-contact... up to... the aggregate of feeling conditioned by mind-contact—some is wholesome, some is unwholesome, some is indeterminate; |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. |
evaṃ catuvīsatividhena vedanākkhandho. |
Thus by twenty-four ways, the aggregate of feeling. |
♦ aparopi catuvīsatividhena vedanākkhandho — cakkhusamphassapaccayā vedanākkhandho atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā ... pe ... manosamphassajā vedanā; |
♦ Also by twenty-four ways, the aggregate of feeling is: the aggregate of feeling conditioned by eye-contact—some is resultant... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, feeling born of eye-contact... up to... feeling born of mind-contact; |
sotasamphassapaccayā vedanākkhandho ... pe ... ghānasamphassapaccayā vedanākkhandho ... pe ... jivhāsamphassapaccayā vedanākkhandho ... pe ... kāyasamphassapaccayā vedanākkhandho ... pe ... manosamphassapaccayā vedanākkhandho atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā ... pe ... manosamphassajā vedanā. |
the aggregate of feeling conditioned by ear-contact... up to... the aggregate of feeling conditioned by nose-contact... up to... the aggregate of feeling conditioned by tongue-contact... up to... the aggregate of feeling conditioned by body-contact... up to... the aggregate of feeling conditioned by mind-contact—some is resultant... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, feeling born of eye-contact... up to... feeling born of mind-contact. |
evaṃ catuvīsatividhena vedanākkhandho. |
Thus by twenty-four ways, the aggregate of feeling. |
♦ tiṃsavidhena vedanākkhandho — cakkhusamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ By thirty ways, the aggregate of feeling is: the aggregate of feeling conditioned by eye-contact—some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
conditioned by ear-contact... up to... conditioned by nose-contact... up to... conditioned by tongue-contact... up to... conditioned by body-contact... up to... the aggregate of feeling conditioned by mind-contact—some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. |
evaṃ tiṃsavidhena vedanākkhandho. |
Thus by thirty ways, the aggregate of feeling. |
♦ bahuvidhena vedanākkhandho — cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ By many ways, the aggregate of feeling is: the aggregate of feeling conditioned by eye-contact—some is wholesome, some is unwholesome, some is indeterminate, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
conditioned by ear-contact... up to... conditioned by nose-contact... up to... conditioned by tongue-contact... up to... conditioned by body-contact... up to... the aggregate of feeling conditioned by mind-contact—some is wholesome, some is unwholesome, some is indeterminate, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. |
evaṃ bahuvidhena vedanākkhandho. |
Thus by many ways, the aggregate of feeling. |
♦ aparopi bahuvidhena vedanākkhandho — cakkhusamphassapaccayā vedanākkhandho atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ Also by many ways, the aggregate of feeling is: the aggregate of feeling conditioned by eye-contact—some is resultant... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; |
sotasamphassapaccayā vedanākkhandho ... pe ... ghānasamphassapaccayā vedanākkhandho ... pe ... jivhāsamphassapaccayā vedanākkhandho ... pe ... kāyasamphassapaccayā vedanākkhandho ... pe ... manosamphassapaccayā vedanākkhandho atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
the aggregate of feeling conditioned by ear-contact... up to... the aggregate of feeling conditioned by nose-contact... up to... the aggregate of feeling conditioned by tongue-contact... up to... the aggregate of feeling conditioned by body-contact... up to... the aggregate of feeling conditioned by mind-contact—some is resultant... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. |
evaṃ bahuvidhena vedanākkhandho. |
Thus by many ways, the aggregate of feeling. |
♦ ayaṃ vuccati vedanākkhandho. |
♦ This is called the aggregate of feeling. |
♦ 3. saññākkhandho |
♦ 3. The Aggregate of Perception |
♦ 62. tattha katamo saññākkhandho? |
♦ 62. Therein, what is the aggregate of perception? |
ekavidhena saññākkhandho — phassasampayutto. |
By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of perception is: there is that with a cause, there is that without a cause. |
♦ tividhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato. |
♦ By three ways, the aggregate of perception is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate. |
♦ catubbidhena saññākkhandho — atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ By four ways, the aggregate of perception is: there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is that which is not included. |
♦ pañcavidhena saññākkhandho — atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. |
♦ By five ways, the aggregate of perception is: there is that associated with the pleasure faculty, there is that associated with the pain faculty, there is that associated with the mental pleasure faculty, there is that associated with the mental pain faculty, there is that associated with the equanimity faculty. |
evaṃ pañcavidhena saññākkhandho. |
Thus by five ways, the aggregate of perception. |
♦ chabbidhena saññākkhandho — cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. |
♦ By six ways, the aggregate of perception is: perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact. |
evaṃ chabbidhena saññākkhandho. |
Thus by six ways, the aggregate of perception. |
♦ sattavidhena saññākkhandho — cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. |
♦ By seven ways, the aggregate of perception is: perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact. |
evaṃ sattavidhena saññākkhandho. |
Thus by seven ways, the aggregate of perception. |
♦ aṭṭhavidhena saññākkhandho — cakkhusamphassajā saññā ... pe ... kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. |
♦ By eight ways, the aggregate of perception is: perception born of eye-contact... up to... perception born of body-contact—some accompanied by pleasure, some accompanied by pain—perception born of mind-element-contact, perception born of mind-consciousness-element-contact. |
evaṃ aṭṭhavidhena saññākkhandho. |
Thus by eight ways, the aggregate of perception. |
♦ navavidhena saññākkhandho — cakkhusamphassajā saññā ... pe ... kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ By nine ways, the aggregate of perception is: perception born of eye-contact... up to... perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact—some wholesome, some unwholesome, some indeterminate. |
evaṃ navavidhena saññākkhandho. |
Thus by nine ways, the aggregate of perception. |
♦ dasavidhena saññākkhandho — cakkhusamphassajā saññā ... pe ... kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ By ten ways, the aggregate of perception is: perception born of eye-contact... up to... perception born of body-contact—some accompanied by pleasure, some accompanied by pain—perception born of mind-element-contact, perception born of mind-consciousness-element-contact—some wholesome, some unwholesome, some indeterminate. |
evaṃ dasavidhena saññākkhandho. |
Thus by ten ways, the aggregate of perception. |
♦ 63. ekavidhena saññākkhandho — phassasampayutto. |
♦ 63. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of perception is: there is that with a cause, there is that without a cause. |
♦ tividhena saññākkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling... up to.... Thus by ten ways, the aggregate of perception. |
♦ 64. ekavidhena saññākkhandho — phassasampayutto. |
♦ 64. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of perception is: there is that with a cause, there is that without a cause. |
♦ tividhena saññākkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. |
♦ By three ways, the aggregate of perception is: there is that which is resultant, there is that which is a state productive of result, there is that which is neither resultant nor a state productive of result. |
atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo. |
There is that which is clung to and a basis for clinging, there is that which is not clung to and a basis for clinging, there is that which is not clung to and not a basis for clinging. |
atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko. |
There is that which is defiled and subject to defilement, there is that which is undefiled and subject to defilement, there is that which is undefiled and not subject to defilement. |
atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro. |
There is that with thought and examination, there is that without thought but with mere examination, there is that without thought and without examination. |
atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. |
There is that accompanied by joy, there is that accompanied by pleasure, there is that accompanied by equanimity. |
atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. |
There is that to be abandoned by seeing, there is that to be abandoned by cultivation, there is that to be abandoned neither by seeing nor by cultivation. |
atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. |
There is that which has a cause to be abandoned by seeing, there is that which has a cause to be abandoned by cultivation, there is that which has a cause to be abandoned neither by seeing nor by cultivation. |
atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. |
There is that which is accumulative, there is that which is de-accumulative, there is that which is neither accumulative nor de-accumulative. |
atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. |
There is that of a trainee, there is that of a non-trainee, there is that which is neither of a trainee nor of a non-trainee. |
atthi paritto, atthi mahaggato, atthi appamāṇo. |
There is that which is limited, there is that which is exalted, there is that which is immeasurable. |
atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. |
There is that with a limited object, there is that with an exalted object, there is that with an immeasurable object. |
atthi hīno, atthi majjhimo, atthi paṇīto. |
There is that which is inferior, there is that which is middling, there is that which is superior. |
atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. |
There is that which is fixed in wrongness, there is that which is fixed in rightness, there is that which is unfixed. |
atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. |
There is that with the path as object, there is that with the path as cause, there is that with the path as predominant factor. |
atthi uppanno, atthi anuppanno, atthi uppādī. |
There is that which has arisen, there is that which has not arisen, there is that which is bound to arise. |
atthi atīto, atthi anāgato, atthi paccuppanno. |
There is that which is past, there is that which is future, there is that which is present. |
atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. |
There is that with a past object, there is that with a future object, there is that with a present object. |
atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. |
There is that which is internal, there is that which is external, there is that which is internal-external. |
atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe ... evaṃ dasavidhena saññākkhandho. |
There is that with an internal object, there is that with an external object, there is that with an internal-external object... up to... Thus by ten ways, the aggregate of perception. |
♦ 65. ekavidhena saññākkhandho — phassasampayutto. |
♦ 65. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ By two ways, the aggregate of perception is: there is that associated with a cause, there is that dissociated from a cause. |
atthi na hetusahetuko, atthi na hetuahetuko. |
There is that which is not a cause with a cause, there is that which is not a cause without a cause. |
atthi lokiyo, atthi lokuttaro . |
There is that which is worldly, there is that which is transcendent. |
atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
There is that cognizable by some, there is that not cognizable by some. |
atthi sāsavo, atthi anāsavo. |
There is that with cankers, there is that without cankers. |
atthi āsavasampayutto, atthi āsavavippayutto. |
There is that associated with cankers, there is that dissociated from cankers. |
atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
There is that dissociated from cankers but with cankers, there is that dissociated from cankers and without cankers. |
atthi saṃyojaniyo, atthi asaṃyojaniyo. |
There is that which is subject to fetters, there is that which is not subject to fetters. |
atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
There is that associated with fetters, there is that dissociated from fetters. |
atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
There is that dissociated from fetters but subject to fetters, there is that dissociated from fetters and not subject to fetters. |
atthi ganthaniyo, atthi aganthaniyo. |
There is that which is subject to ties, there is that which is not subject to ties. |
atthi ganthasampayutto, atthi ganthavippayutto. |
There is that associated with ties, there is that dissociated from ties. |
atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttāganthaniyo. |
There is that dissociated from ties but subject to ties, there is that dissociated from ties and not subject to ties. |
atthi oghaniyo, atthi anoghaniyo. |
There is that which is subject to floods, there is that which is not subject to floods. |
atthi oghasampayutto, atthi oghavippayutto. |
There is that associated with floods, there is that dissociated from floods. |
atthi oghavippayuttaoghaniyo, atthi oghavippayuttānoghaniyo. |
There is that dissociated from floods but subject to floods, there is that dissociated from floods and not subject to floods. |
atthi yoganiyo, atthi ayoganiyo. |
There is that which is subject to yokes, there is that which is not subject to yokes. |
atthi yogasampayutto, atthi yogavippayutto. |
There is that associated with yokes, there is that dissociated from yokes. |
atthi yogavippayuttayoganiyo, atthi yogavippayuttāyoganiyo. |
There is that dissociated from yokes but subject to yokes, there is that dissociated from yokes and not subject to yokes. |
atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
There is that which is subject to hindrances, there is that which is not subject to hindrances. |
atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. |
There is that associated with hindrances, there is that dissociated from hindrances. |
atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttānīvaraṇiyo. |
There is that dissociated from hindrances but subject to hindrances, there is that dissociated from hindrances and not subject to hindrances. |
atthi parāmaṭṭho, atthi aparāmaṭṭho. |
There is that which is clung to, there is that which is not clung to. |
atthi parāmāsasampayutto, atthi parāmāsavippayutto. |
There is that associated with misapprehension, there is that dissociated from misapprehension. |
atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttāparāmaṭṭho. |
There is that dissociated from misapprehension but clung to, there is that dissociated from misapprehension and not clung to. |
atthi upādinno, atthi anupādinno. |
There is that which is clung to, there is that which is not clung to. |
atthi upādāniyo, atthi anupādāniyo. |
There is that which is a basis for clinging, there is that which is not a basis for clinging. |
atthi upādānasampayutto, atthi upādānavippayutto. |
There is that associated with clinging, there is that dissociated from clinging. |
atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttānupādāniyo. |
There is that dissociated from clinging but a basis for clinging, there is that dissociated from clinging and not a basis for clinging. |
atthi saṃkilesiko, atthi asaṃkilesiko. |
There is that which is subject to defilement, there is that which is not subject to defilement. |
atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. |
There is that which is defiled, there is that which is undefiled. |
atthi kilesasampayutto, atthi kilesavippayutto. |
There is that associated with defilements, there is that dissociated from defilements. |
atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttāsaṃkilesiko. |
There is that dissociated from defilements but subject to defilement, there is that dissociated from defilements and not subject to defilement. |
atthi dassanena pahātabbo, atthi na dassanena pahātabbo. |
There is that to be abandoned by seeing, there is that not to be abandoned by seeing. |
atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. |
There is that to be abandoned by cultivation, there is that not to be abandoned by cultivation. |
atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. |
There is that which has a cause to be abandoned by seeing, there is that which does not have a cause to be abandoned by seeing. |
atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. |
There is that which has a cause to be abandoned by cultivation, there is that which does not have a cause to be abandoned by cultivation. |
atthi savitakko, atthi avitakko. |
There is that with thought, there is that without thought. |
atthi savicāro, atthi avicāro. |
There is that with examination, there is that without examination. |
atthi sappītiko, atthi appītiko. |
There is that with joy, there is that without joy. |
atthi pītisahagato, atthi na pītisahagato. |
There is that accompanied by joy, there is that not accompanied by joy. |
atthi sukhasahagato, atthi na sukhasahagato. |
There is that accompanied by pleasure, there is that not accompanied by pleasure. |
atthi upekkhāsahagato, atthi na upekkhāsahagato. |
There is that accompanied by equanimity, there is that not accompanied by equanimity. |
atthi kāmāvacaro, atthi na kāmāvacaro. |
There is that of the sense-sphere, there is that not of the sense-sphere. |
atthi rūpāvacaro, atthi na rūpāvacaro. |
There is that of the form-sphere, there is that not of the form-sphere. |
atthi arūpāvacaro, atthi na arūpāvacaro. |
There is that of the formless-sphere, there is that not of the formless-sphere. |
atthi pariyāpanno, atthi apariyāpanno. |
There is that which is included, there is that which is not included. |
atthi niyyāniko, atthi aniyyāniko. |
There is that which leads to release, there is that which does not lead to release. |
atthi niyato, atthi aniyato. |
There is that which is fixed, there is that which is unfixed. |
atthi sauttaro, atthi anuttaro. |
There is that with a superior, there is that without a superior. |
atthi saraṇo, atthi araṇo. |
There is that with conflict, there is that without conflict. |
♦ tividhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of perception. |
♦ 66. ekavidhena saññākkhandho — phassasampayutto. |
♦ 66. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi saraṇo, atthi araṇo. |
♦ By two ways, the aggregate of perception is: there is that with conflict, there is that without conflict. |
♦ tividhena saññākkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. |
♦ By three ways, the aggregate of perception is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling. |
atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saññākkhandho. |
There is that which is resultant... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of perception. |
♦ (yathā kusalattike vitthāro, evaṃ sabbepi tikā vitthāretabbā. |
♦ (As the expansion is in the wholesome triad, so all the triads should be expanded.) |
) |
|
♦ dukamūlakaṃ. |
♦ The dyad-root. |
♦ 67. ekavidhena saññākkhandho — phassasampayutto. |
♦ 67. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of perception is: there is that with a cause, there is that without a cause. |
♦ tividhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of perception. |
♦ 68. ekavidhena saññākkhandho — phassasampayutto. |
♦ 68. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi hetusampayutto, atthi hetuvippayutto ... pe ... atthi saraṇo, atthi araṇo. |
♦ By two ways, the aggregate of perception is: there is that associated with a cause, there is that dissociated from a cause... up to... there is that with conflict, there is that without conflict. |
♦ tividhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of perception. |
♦ 69. ekavidhena saññākkhandho — phassasampayutto. |
♦ 69. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of perception is: there is that with a cause, there is that without a cause. |
♦ tividhena saññākkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto . |
♦ By three ways, the aggregate of perception is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling. |
atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saññākkhandho. |
There is that which is resultant... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of perception. |
♦ 70. ekavidhena saññākkhandho — phassasampayutto. |
♦ 70. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi hetusampayutto, atthi hetuvippayutto ... pe ... atthi saraṇo, atthi araṇo. |
♦ By two ways, the aggregate of perception is: there is that associated with a cause, there is that dissociated from a cause... up to... there is that with conflict, there is that without conflict. |
♦ tividhena saññākkhandho ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of perception. |
♦ tikamūlakaṃ. |
♦ The triad-root. |
♦ 71. ekavidhena saññākkhandho — phassasampayutto. |
♦ 71. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
♦ By two ways, the aggregate of perception is: there is that with a cause, there is that without a cause. |
♦ tividhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate... up to.... Thus by ten ways, the aggregate of perception. |
♦ 72. ekavidhena saññākkhandho — phassasampayutto. |
♦ 72. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ By two ways, the aggregate of perception is: there is that associated with a cause, there is that dissociated from a cause. |
♦ tividhena saññākkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling... up to.... Thus by ten ways, the aggregate of perception. |
♦ 73. ekavidhena saññākkhandho — phassasampayutto. |
♦ 73. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi na hetu sahetuko, atthi na hetu ahetuko. |
♦ By two ways, the aggregate of perception is: there is that which is not a cause with a cause, there is that which is not a cause without a cause. |
♦ tividhena saññākkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is resultant, there is that which is a state productive of result, there is that which is neither resultant nor a state productive of result... up to.... Thus by ten ways, the aggregate of perception. |
♦ 74. ekavidhena saññākkhandho — phassasampayutto. |
♦ 74. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi lokiyo, atthi lokuttaro. |
♦ By two ways, the aggregate of perception is: there is that which is worldly, there is that which is transcendent. |
♦ tividhena saññākkhandho — atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is clung to and a basis for clinging, there is that which is not clung to and a basis for clinging, there is that which is not clung to and not a basis for clinging... up to.... Thus by ten ways, the aggregate of perception. |
♦ 75. ekavidhena saññākkhandho — phassasampayutto. |
♦ 75. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
♦ By two ways, the aggregate of perception is: there is that cognizable by some, there is that not cognizable by some. |
♦ tividhena saññākkhandho — atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is defiled and subject to defilement, there is that which is undefiled and subject to defilement, there is that which is undefiled and not subject to defilement... up to.... Thus by ten ways, the aggregate of perception. |
♦ 76. ekavidhena saññākkhandho — phassasampayutto. |
♦ 76. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi sāsavo, atthi anāsavo. |
♦ By two ways, the aggregate of perception is: there is that with cankers, there is that without cankers. |
♦ tividhena saññākkhandho — atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that with thought and examination, there is that without thought but with mere examination, there is that without thought and without examination... up to.... Thus by ten ways, the aggregate of perception. |
♦ 77. ekavidhena saññākkhandho — phassasampayutto. |
♦ 77. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi āsavasampayutto, atthi āsavavippayutto. |
♦ By two ways, the aggregate of perception is: there is that associated with cankers, there is that dissociated from cankers. |
♦ tividhena saññākkhandho — atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that accompanied by joy, there is that accompanied by pleasure, there is that accompanied by equanimity... up to.... Thus by ten ways, the aggregate of perception. |
♦ 78. ekavidhena saññākkhandho — phassasampayutto. |
♦ 78. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
♦ By two ways, the aggregate of perception is: there is that dissociated from cankers but with cankers, there is that dissociated from cankers and without cankers. |
♦ tividhena saññākkhandho — atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that to be abandoned by seeing, there is that to be abandoned by cultivation, there is that to be abandoned neither by seeing nor by cultivation... up to.... Thus by ten ways, the aggregate of perception. |
♦ 79. ekavidhena saññākkhandho — phassasampayutto. |
♦ 79. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi saṃyojaniyo, atthi asaṃyojaniyo. |
♦ By two ways, the aggregate of perception is: there is that which is subject to fetters, there is that which is not subject to fetters. |
♦ tividhena saññākkhandho — atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which has a cause to be abandoned by seeing, there is that which has a cause to be abandoned by cultivation, there is that which has a cause to be abandoned neither by seeing nor by cultivation... up to.... Thus by ten ways, the aggregate of perception. |
♦ 80. ekavidhena saññākkhandho — phassasampayutto. |
♦ 80. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi saṃyojanasampayutto, atthi saṃyojanavippayutto . |
♦ By two ways, the aggregate of perception is: there is that associated with fetters, there is that dissociated from fetters. |
♦ tividhena saññākkhandho — atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is accumulative, there is that which is de-accumulative, there is that which is neither accumulative nor de-accumulative... up to.... Thus by ten ways, the aggregate of perception. |
♦ 81. ekavidhena saññākkhandho — phassasampayutto. |
♦ 81. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
♦ By two ways, the aggregate of perception is: there is that dissociated from fetters but subject to fetters, there is that dissociated from fetters and not subject to fetters. |
♦ tividhena saññākkhandho — atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that of a trainee, there is that of a non-trainee, there is that which is neither of a trainee nor of a non-trainee... up to.... Thus by ten ways, the aggregate of perception. |
♦ 82. ekavidhena saññākkhandho — phassasampayutto. |
♦ 82. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi ganthaniyo, atthi aganthaniyo. |
♦ By two ways, the aggregate of perception is: there is that which is subject to ties, there is that which is not subject to ties. |
♦ tividhena saññākkhandho — atthi paritto, atthi mahaggato, atthi appamāṇo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is limited, there is that which is exalted, there is that which is immeasurable... up to.... Thus by ten ways, the aggregate of perception. |
♦ 83. ekavidhena saññākkhandho — phassasampayutto. |
♦ 83. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi ganthasampayutto, atthi ganthavippayutto. |
♦ By two ways, the aggregate of perception is: there is that associated with ties, there is that dissociated from ties. |
♦ tividhena saññākkhandho — atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that with a limited object, there is that with an exalted object, there is that with an immeasurable object... up to.... Thus by ten ways, the aggregate of perception. |
♦ 84. ekavidhena saññākkhandho — phassasampayutto. |
♦ 84. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttāganthaniyo. |
♦ By two ways, the aggregate of perception is: there is that dissociated from ties but subject to ties, there is that dissociated from ties and not subject to ties. |
♦ tividhena saññākkhandho — atthi hīno, atthi majjhimo, atthi paṇīto ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is inferior, there is that which is middling, there is that which is superior... up to.... Thus by ten ways, the aggregate of perception. |
♦ 85. ekavidhena saññākkhandho — phassasampayutto. |
♦ 85. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi oghaniyo, atthi anoghaniyo. |
♦ By two ways, the aggregate of perception is: there is that which is subject to floods, there is that which is not subject to floods. |
♦ tividhena saññākkhandho — atthi micchattaniyato, atthi sammattaniyato, atthi aniyato ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is fixed in wrongness, there is that which is fixed in rightness, there is that which is unfixed... up to.... Thus by ten ways, the aggregate of perception. |
♦ 86. ekavidhena saññākkhandho — phassasampayutto. |
♦ 86. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi oghasampayutto, atthi oghavippayutto. |
♦ By two ways, the aggregate of perception is: there is that associated with floods, there is that dissociated from floods. |
♦ tividhena saññākkhandho — atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that with the path as object, there is that with the path as cause, there is that with the path as predominant factor... up to.... Thus by ten ways, the aggregate of perception. |
♦ 87. ekavidhena saññākkhandho — phassasampayutto. |
♦ 87. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi oghavippayuttaoghaniyo, atthi oghavippayuttānoghaniyo. |
♦ By two ways, the aggregate of perception is: there is that dissociated from floods but subject to floods, there is that dissociated from floods and not subject to floods. |
♦ tividhena saññākkhandho — atthi uppanno, atthi anuppanno, atthi uppādī ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which has arisen, there is that which has not arisen, there is that which is bound to arise... up to.... Thus by ten ways, the aggregate of perception. |
♦ 88. ekavidhena saññākkhandho — phassasampayutto. |
♦ 88. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi yoganiyo, atthi ayoganiyo. |
♦ By two ways, the aggregate of perception is: there is that which is subject to yokes, there is that which is not subject to yokes. |
♦ tividhena saññākkhandho — atthi atīto, atthi anāgato, atthi paccuppanno ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is past, there is that which is future, there is that which is present... up to.... Thus by ten ways, the aggregate of perception. |
♦ 89. ekavidhena saññākkhandho — phassasampayutto. |
♦ 89. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi yogasampayutto, atthi yogavippayutto. |
♦ By two ways, the aggregate of perception is: there is that associated with yokes, there is that dissociated from yokes. |
♦ tividhena saññākkhandho — atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that with a past object, there is that with a future object, there is that with a present object... up to.... Thus by ten ways, the aggregate of perception. |
♦ 90. ekavidhena saññākkhandho — phassasampayutto. |
♦ 90. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi yogavippayuttayoganiyo, atthi yogavippayuttāyoganiyo. |
♦ By two ways, the aggregate of perception is: there is that dissociated from yokes but subject to yokes, there is that dissociated from yokes and not subject to yokes. |
♦ tividhena saññākkhandho — atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that which is internal, there is that which is external, there is that which is internal-external... up to.... Thus by ten ways, the aggregate of perception. |
♦ 91. ekavidhena saññākkhandho — phassasampayutto. |
♦ 91. By one way, the aggregate of perception is: associated with contact. |
♦ duvidhena saññākkhandho — atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
♦ By two ways, the aggregate of perception is: there is that which is subject to hindrances, there is that which is not subject to hindrances. |
♦ tividhena saññākkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saññākkhandho. |
♦ By three ways, the aggregate of perception is: there is that with an internal object, there is that with an external object, there is that with an internal-external object... up to.... Thus by ten ways, the aggregate of perception. |
♦ ubhatovaḍḍhakaṃ. |
♦ Both expanding. |
♦ sattavidhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ By seven ways, the aggregate of perception is: there is that which is wholesome, there is that which is unwholesome, there is that which is indeterminate, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is that which is not included. |
evaṃ sattavidhena saññākkhandho. |
Thus by seven ways, the aggregate of perception. |
♦ aparopi sattavidhena saññākkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ Also by seven ways, the aggregate of perception is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is that which is not included... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is that which is not included. |
evaṃ sattavidhena saññākkhandho. |
Thus by seven ways, the aggregate of perception. |
♦ catuvīsatividhena saññākkhandho — cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
♦ By twenty-four ways, the aggregate of perception is: the aggregate of perception conditioned by eye-contact—some is wholesome, some is unwholesome, some is indeterminate; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
conditioned by ear-contact... up to... conditioned by nose-contact... up to... conditioned by tongue-contact... up to... conditioned by body-contact... up to... the aggregate of perception conditioned by mind-contact—some is wholesome, some is unwholesome, some is indeterminate; |
cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. |
perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact. |
evaṃ catuvīsatividhena saññākkhandho. |
Thus by twenty-four ways, the aggregate of perception. |
♦ aparopi catuvīsatividhena saññākkhandho — cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā saññā ... pe ... manosamphassajā saññā. |
♦ Also by twenty-four ways, the aggregate of perception is: the aggregate of perception conditioned by eye-contact—some is associated with pleasant feeling... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, perception born of eye-contact... up to... perception born of mind-contact. |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; |
conditioned by ear-contact... up to... conditioned by nose-contact... up to... conditioned by tongue-contact... up to... conditioned by body-contact... up to... the aggregate of perception conditioned by mind-contact—some is associated with pleasant feeling... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object; |
cakkhusamphassajā saññā ... pe ... manosamphassajā saññā. |
perception born of eye-contact... up to... perception born of mind-contact. |
evaṃ catuvīsatividhena saññākkhandho. |
Thus by twenty-four ways, the aggregate of perception. |
♦ tiṃsatividhena saññākkhandho — cakkhusamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā ... pe ... manosamphassajā saññā. |
♦ By thirty ways, the aggregate of perception is: the aggregate of perception conditioned by eye-contact—some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; conditioned by ear-contact... up to... conditioned by nose-contact... up to... conditioned by tongue-contact... up to... conditioned by body-contact... up to... the aggregate of perception conditioned by mind-contact—some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; perception born of eye-contact... up to... perception born of mind-contact. |
evaṃ tiṃsatividhena saññākkhandho. |
Thus by thirty ways, the aggregate of perception. |
♦ bahuvidhena saññākkhandho — cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā ... pe ... manosamphassajā saññā. |
♦ By many ways, the aggregate of perception is: the aggregate of perception conditioned by eye-contact—some is wholesome, some is unwholesome, some is indeterminate, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; conditioned by ear-contact... up to... conditioned by nose-contact... up to... conditioned by tongue-contact... up to... conditioned by body-contact... up to... the aggregate of perception conditioned by mind-contact—some is wholesome, some is unwholesome, some is indeterminate, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; perception born of eye-contact... up to... perception born of mind-contact. |
evaṃ bahuvidhena saññākkhandho. |
Thus by many ways, the aggregate of perception. |
♦ aparopi bahuvidhena saññākkhandho — cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saññākkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. |
♦ Also by many ways, the aggregate of perception is: the aggregate of perception conditioned by eye-contact—some is associated with pleasant feeling... up to... there is that with an internal object, there is that with an external object, there is that with an internal-external object, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; conditioned by ear-contact... up to... conditioned by nose-contact... up to... conditioned by tongue-contact... up to... conditioned by body-contact... up to... the aggregate of perception conditioned by mind-contact—some is with an internal object, some is with an external object, some is with an internal-external object, some is of the sense-sphere, some is of the form-sphere, some is of the formless-sphere, some is not included; perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-contact. |
evaṃ bahuvidhena saññākkhandho. |
Thus by many ways, the aggregate of perception. |
♦ ayaṃ vuccati saññākkhandho. |
♦ This is called the aggregate of perception. |
♦ 4. saṅkhārakkhandho |
♦ 4. The Aggregate of Mental Formations |
♦ 92. tattha katamo saṅkhārakkhandho? |
♦ 92. Therein, which is the aggregate of mental formations? |
ekavidhena saṅkhārakkhandho — cittasampayutto. |
In one way, the aggregate of mental formations is that which is associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetu, atthi na hetu. |
♦ In two ways, the aggregate of mental formations is: there is cause, there is no cause. |
♦ tividhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato. |
♦ In three ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate. |
♦ catubbidhena saṅkhārakkhandho — atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ In four ways, the aggregate of mental formations is: there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded. |
♦ pañcavidhena saṅkhārakkhandho — atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. |
♦ In five ways, the aggregate of mental formations is: there is that associated with the faculty of pleasure, there is that associated with the faculty of pain, there is that associated with the faculty of mental pleasure, there is that associated with the faculty of mental pain, there is that associated with the faculty of equanimity. |
evaṃ pañcavidhena saṅkhārakkhandho. |
Thus in five ways is the aggregate of mental formations. |
♦ chabbidhena saṅkhārakkhandho — cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. |
♦ In six ways, the aggregate of mental formations is: volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact. |
evaṃ chabbidhena saṅkhārakkhandho. |
Thus in six ways is the aggregate of mental formations. |
♦ sattavidhena saṅkhārakkhandho — cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. |
♦ In seven ways, the aggregate of mental formations is: volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-element-contact, volition born of mind-consciousness-element-contact. |
evaṃ sattavidhena saṅkhārakkhandho. |
Thus in seven ways is the aggregate of mental formations. |
♦ aṭṭhavidhena saṅkhārakkhandho — cakkhusamphassajā cetanā ... pe ... kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā . |
♦ In eight ways, the aggregate of mental formations is: volition born of eye-contact … etc. … volition born of body-contact that is accompanied by pleasure, that is accompanied by pain, volition born of mind-element-contact, volition born of mind-consciousness-element-contact. |
evaṃ aṭṭhavidhena saṅkhārakkhandho. |
Thus in eight ways is the aggregate of mental formations. |
♦ navavidhena saṅkhārakkhandho — cakkhusamphassajā cetanā ... pe ... manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ In nine ways, the aggregate of mental formations is: volition born of eye-contact … etc. … volition born of mind-element-contact, volition born of mind-consciousness-element-contact that is wholesome, that is unwholesome, that is indeterminate. |
evaṃ navavidhena saṅkhārakkhandho. |
Thus in nine ways is the aggregate of mental formations. |
♦ dasavidhena saṅkhārakkhandho — cakkhusamphassajā cetanā ... pe ... kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ In ten ways, the aggregate of mental formations is: volition born of eye-contact … etc. … volition born of body-contact that is accompanied by pleasure, that is accompanied by pain, volition born of mind-element-contact, volition born of mind-consciousness-element-contact that is wholesome, that is unwholesome, that is indeterminate. |
evaṃ dasavidhena saṅkhārakkhandho. |
Thus in ten ways is the aggregate of mental formations. |
♦ 93. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 93. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetu, atthi na hetu. |
♦ In two ways, the aggregate of mental formations is: there is cause, there is no cause. |
♦ tividhena saṅkhārakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. |
♦ In three ways, the aggregate of mental formations is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling. |
atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. |
There is resultant, there is that which has the nature of producing resultants, there is that which is neither resultant nor has the nature of producing resultants. |
atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo. |
There is that which is clung to and is a basis for clinging, there is that which is not clung to but is a basis for clinging, there is that which is not clung to and is not a basis for clinging. |
atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko. |
There is that which is defiled and defiling, there is that which is undefiled but defiling, there is that which is undefiled and undefiling. |
atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro. |
There is that which has initial application and sustained application, there is that which is only with sustained application without initial application, there is that which is without initial application and without sustained application. |
atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. |
There is that which is accompanied by joy, there is that which is accompanied by pleasure, there is that which is accompanied by equanimity. |
atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. |
There is that which is to be abandoned by vision, there is that which is to be abandoned by cultivation, there is that which is to be abandoned neither by vision nor by cultivation. |
atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. |
There is that which has a root to be abandoned by vision, there is that which has a root to be abandoned by cultivation, there is that which has a root to be abandoned neither by vision nor by cultivation. |
atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. |
There is that which leads to accumulation, there is that which leads to de-accumulation, there is that which leads neither to accumulation nor to de-accumulation. |
atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. |
There is that of a learner, there is that of a non-learner, there is that of neither a learner nor a non-learner. |
atthi paritto, atthi mahaggato, atthi appamāṇo. |
There is the limited, there is the exalted, there is the immeasurable. |
atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. |
There is that with a limited object, there is that with an exalted object, there is that with an immeasurable object. |
atthi hīno, atthi majjhimo, atthi paṇīto. |
There is the inferior, there is the middling, there is the superior. |
atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. |
There is that which is fixed in wrongness, there is that which is fixed in rightness, there is the unfixed. |
atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. |
There is that which has the path as object, there is that which has the path as cause, there is that which has the path as dominant factor. |
atthi uppanno, atthi anuppanno, atthi uppādī. |
There is the arisen, there is the not-arisen, there is the bound to arise. |
atthi atīto, atthi anāgato, atthi paccuppanno. |
There is the past, there is the future, there is the present. |
atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. |
There is that with a past object, there is that with a future object, there is that with a present object. |
atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho . |
There is the internal, there is the external, there is the internal-external. |
atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
There is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 94. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 94. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi sahetuko, atthi ahetuko. |
♦ In two ways, the aggregate of mental formations is: there is that with root, there is that without root. |
atthi hetusampayutto, atthi hetuvippayutto. |
There is that associated with a root, there is that dissociated from a root. |
atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. |
There is that which is both a root and has a root, there is that which has a root but is not a root. |
atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. |
There is that which is both a root and is associated with a root, there is that which is associated with a root but is not a root. |
atthi na hetu sahetuko, atthi na hetu ahetuko. |
There is that which is not a root but has a root, there is that which is not a root and is without a root. |
atthi lokiyo, atthi lokuttaro. |
There is the worldly, there is the supramundane. |
atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
There is that which is cognizable by something, there is that which is not cognizable by anything. |
atthi āsavo, atthi no āsavo. |
There is canker, there is no canker. |
atthi sāsavo, atthi anāsavo. |
There is that which is subject to cankers, there is that which is free from cankers. |
atthi āsavasampayutto, atthi āsavavippayutto. |
There is that which is associated with cankers, there is that which is dissociated from cankers. |
atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. |
There is that which is both a canker and is subject to cankers, there is that which is subject to cankers but is not a canker. |
atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. |
There is that which is both a canker and is associated with cankers, there is that which is associated with cankers but is not a canker. |
atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
There is that which is dissociated from cankers but subject to them, there is that which is dissociated from cankers and free from them. |
atthi saṃyojanaṃ, atthi no saṃyojanaṃ. |
There is fetter, there is no fetter. |
atthi saṃyojaniyo, atthi asaṃyojaniyo. |
There is that which is subject to fetters, there is that which is not subject to fetters. |
atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
There is that which is associated with fetters, there is that which is dissociated from fetters. |
atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. |
There is that which is both a fetter and is subject to fetters, there is that which is subject to fetters but is not a fetter. |
atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. |
There is that which is both a fetter and is associated with fetters, there is that which is associated with fetters but is not a fetter. |
atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
There is that which is dissociated from fetters but subject to them, there is that which is dissociated from fetters and not subject to them. |
♦ atthi gantho, atthi no gantho. |
♦ There are bonds, there are no bonds. |
atthi ganthaniyo, atthi aganthaniyo. |
There is that which is subject to bonds, there is that which is not subject to bonds. |
atthi ganthasampayutto, atthi ganthavippayutto. |
There is that which is associated with bonds, there is that which is dissociated from bonds. |
atthi gantho ceva ganthaniyo ca, atthi ganthaniyo ceva no ca gantho. |
There is that which is both a bond and is subject to bonds, there is that which is subject to bonds but is not a bond. |
atthi gantho ceva ganthasampayutto ca, atthi ganthasampayutto ceva no ca gantho. |
There is that which is both a bond and is associated with bonds, there is that which is associated with bonds but is not a bond. |
atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttāganthaniyo. |
There is that which is dissociated from bonds but subject to them, there is that which is dissociated from bonds and not subject to them. |
atthi ogho, atthi no ogho. |
There are floods, there are no floods. |
atthi oghaniyo, atthi anoghaniyo. |
There is that which is subject to floods, there is that which is not subject to floods. |
atthi oghasampayutto, atthi oghavippayutto. |
There is that which is associated with floods, there is that which is dissociated from floods. |
atthi ogho ceva oghaniyo ca, atthi oghaniyo ceva no ca ogho. |
There is that which is both a flood and is subject to floods, there is that which is subject to floods but is not a flood. |
atthi ogho ceva oghasampayutto ca, atthi oghasampayutto ceva no ca ogho. |
There is that which is both a flood and is associated with floods, there is that which is associated with floods but is not a flood. |
atthi oghavippayuttaoghaniyo, atthi oghavippayuttānoghaniyo. |
There is that which is dissociated from floods but subject to them, there is that which is dissociated from floods and not subject to them. |
atthi yogo, atthi no yogo. |
There are yokes, there are no yokes. |
atthi yoganiyo, atthi ayoganiyo. |
There is that which is subject to yokes, there is that which is not subject to yokes. |
atthi yogasampayutto, atthi yogavippayutto. |
There is that which is associated with yokes, there is that which is dissociated from yokes. |
atthi yogo ceva yoganiyo ca, atthi yoganiyo ceva no ca yogo. |
There is that which is both a yoke and is subject to yokes, there is that which is subject to yokes but is not a yoke. |
atthi yogo ceva yogasampayutto ca, atthi yogasampayutto ceva no ca yogo. |
There is that which is both a yoke and is associated with yokes, there is that which is associated with yokes but is not a yoke. |
atthi yogavippayuttayoganiyo, atthi yogavippayuttāyoganiyo. |
There is that which is dissociated from yokes but subject to them, there is that which is dissociated from yokes and not subject to them. |
atthi nīvaraṇaṃ, atthi no nīvaraṇaṃ. |
There are hindrances, there are no hindrances. |
atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
There is that which is subject to hindrances, there is that which is not subject to hindrances. |
atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. |
There is that which is associated with hindrances, there is that which is dissociated from hindrances. |
atthi nīvaraṇañceva nīvaraṇiyo ca, atthi nīvaraṇiyo ceva no ca nīvaraṇaṃ. |
There is that which is both a hindrance and is subject to hindrances, there is that which is subject to hindrances but is not a hindrance. |
atthi nīvaraṇañceva nīvaraṇasampayutto ca, atthi nīvaraṇasampayutto ceva no ca nīvaraṇaṃ. |
There is that which is both a hindrance and is associated with hindrances, there is that which is associated with hindrances but is not a hindrance. |
atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttānīvaraṇiyo. |
There is that which is dissociated from hindrances but subject to them, there is that which is dissociated from hindrances and not subject to them. |
♦ atthi parāmāso, atthi no parāmāso. |
♦ There is grasping, there is no grasping. |
atthi parāmaṭṭho, atthi aparāmaṭṭho. |
There is that which is grasped, there is that which is not grasped. |
atthi parāmāsasampayutto, atthi parāmāsavippayutto. |
There is that which is associated with grasping, there is that which is dissociated from grasping. |
atthi parāmāso ceva parāmaṭṭho ca, atthi parāmaṭṭho ceva no ca parāmāso. |
There is that which is both grasping and is grasped, there is that which is grasped but is not grasping. |
atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttāparāmaṭṭho. |
There is that which is dissociated from grasping but is grasped, there is that which is dissociated from grasping and is not grasped. |
atthi upādinno, atthi anupādinno. |
There is that which is clung to, there is that which is not clung to. |
atthi upādānaṃ, atthi no upādānaṃ. |
There is clinging, there is no clinging. |
atthi upādāniyo, atthi anupādāniyo. |
There is that which is a basis for clinging, there is that which is not a basis for clinging. |
atthi upādānasampayutto, atthi upādānavippayutto. |
There is that which is associated with clinging, there is that which is dissociated from clinging. |
atthi upādānañceva upādāniyo ca, atthi upādāniyo ceva no ca upādānaṃ. |
There is that which is both clinging and a basis for clinging, there is that which is a basis for clinging but is not clinging. |
atthi upādānañceva upādānasampayutto ca, atthi upādānasampayutto ceva no ca upādānaṃ. |
There is that which is both clinging and is associated with clinging, there is that which is associated with clinging but is not clinging. |
atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttānupādāniyo. |
There is that which is dissociated from clinging but is a basis for clinging, there is that which is dissociated from clinging and is not a basis for clinging. |
♦ atthi kileso, atthi no kileso. |
♦ There is defilement, there is no defilement. |
atthi saṃkilesiko, atthi asaṃkilesiko. |
There is that which is subject to defilement, there is that which is not subject to defilement. |
atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. |
There is the defiled, there is the undefiled. |
atthi kilesasampayutto, atthi kilesavippayutto. |
There is that which is associated with defilement, there is that which is dissociated from defilement. |
atthi kileso ceva saṃkilesiko ca, atthi saṃkilesiko ceva no ca kileso. |
There is that which is both a defilement and subject to defilement, there is that which is subject to defilement but is not a defilement. |
atthi kileso ceva saṃkiliṭṭho ca, atthi saṃkiliṭṭho ceva no ca kileso. |
There is that which is both a defilement and is defiled, there is that which is defiled but is not a defilement. |
atthi kileso ceva kilesasampayutto ca, atthi kilesasampayutto ceva no ca kileso. |
There is that which is both a defilement and is associated with defilement, there is that which is associated with defilement but is not a defilement. |
atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttāsaṃkilesiko. |
There is that which is dissociated from defilement but subject to it, there is that which is dissociated from defilement and not subject to it. |
atthi dassanena pahātabbo, atthi na dassanena pahātabbo. |
There is that which is to be abandoned by vision, there is that which is not to be abandoned by vision. |
atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. |
There is that which is to be abandoned by cultivation, there is that which is not to be abandoned by cultivation. |
atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. |
There is that which has a root to be abandoned by vision, there is that which does not have a root to be abandoned by vision. |
atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. |
There is that which has a root to be abandoned by cultivation, there is that which does not have a root to be abandoned by cultivation. |
♦ atthi savitakko, atthi avitakko. |
♦ There is that with initial application, there is that without initial application. |
atthi savicāro, atthi avicāro. |
There is that with sustained application, there is that without sustained application. |
atthi sappītiko, atthi appītiko. |
There is that with joy, there is that without joy. |
atthi pītisahagato, atthi na pītisahagato. |
There is that which is accompanied by joy, there is that which is not accompanied by joy. |
atthi sukhasahagato, atthi na sukhasahagato. |
There is that which is accompanied by pleasure, there is that which is not accompanied by pleasure. |
atthi upekkhāsahagato, atthi na upekkhāsahagato. |
There is that which is accompanied by equanimity, there is that which is not accompanied by equanimity. |
atthi kāmāvacaro, atthi na kāmāvacaro. |
There is that of the sense-sphere, there is that not of the sense-sphere. |
atthi rūpāvacaro, atthi na rūpāvacaro. |
There is that of the form-sphere, there is that not of the form-sphere. |
atthi arūpāvacaro, atthi na arūpāvacaro. |
There is that of the formless-sphere, there is that not of the formless-sphere. |
atthi pariyāpanno, atthi apariyāpanno. |
There is the included, there is the unincluded. |
atthi niyyāniko, atthi aniyyāniko. |
There is that which is emancipating, there is that which is not emancipating. |
atthi niyato, atthi aniyato. |
There is the fixed, there is the unfixed. |
atthi sauttaro, atthi anuttaro. |
There is that with a superior, there is that without a superior. |
atthi saraṇo, atthi araṇo. |
There is that with strife, there is that without strife. |
♦ tividhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 95. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 95. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saraṇo, atthi araṇo. |
♦ In two ways, the aggregate of mental formations is: there is that with strife, there is that without strife. |
♦ tividhena saṅkhārakkhandho — atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that associated with pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ dukamūlakaṃ. |
♦ The dyad-root. |
♦ 96. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 96. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetu, atthi na hetu. |
♦ In two ways, the aggregate of mental formations is: there is cause, there is no cause. |
♦ tividhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saṅkhārakkhandho . |
♦ In three ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 97. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 97. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saraṇo, atthi araṇo. |
♦ In two ways, the aggregate of mental formations is: there is that with strife, there is that without strife. |
♦ tividhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 98. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 98. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetu, atthi na hetu. |
♦ In two ways, the aggregate of mental formations is: there is cause, there is no cause. |
♦ tividhena saṅkhārakkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 99. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 99. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saraṇo, atthi araṇo. |
♦ In two ways, the aggregate of mental formations is: there is that with strife, there is that without strife. |
♦ tividhena saṅkhārakkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ tikamūlakaṃ. |
♦ The triad-root. |
♦ 100. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 100. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetu, atthi na hetu. |
♦ In two ways, the aggregate of mental formations is: there is cause, there is no cause. |
♦ tividhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 101. ekavidhena saṅkhārakkhandho cittasampayutto. |
♦ 101. In one way, the aggregate of mental formations is associated with consciousness. |
♦ duvidhena saṅkhārakkhandho atthi sahetuko, atthi ahetuko. |
♦ In two ways, the aggregate of mental formations is: there is that with root, there is that without root. |
♦ tividhena saṅkhārakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 102. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 102. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ In two ways, the aggregate of mental formations is: there is that associated with a root, there is that dissociated from a root. |
♦ tividhena saṅkhārakkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is resultant, there is that which has the nature of producing resultants, there is that which is neither resultant nor has the nature of producing resultants ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 103. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 103. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. |
♦ In two ways, the aggregate of mental formations is: there is that which is both a root and has a root, there is that which has a root but is not a root. |
♦ tividhena saṅkhārakkhandho — atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which is clung to and is a basis for clinging, there is that which is not clung to but is a basis for clinging, there is that which is not clung to and is not a basis for clinging ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 104. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 104. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. |
♦ In two ways, the aggregate of mental formations is: there is that which is both a root and is associated with a root, there is that which is associated with a root but is not a root. |
♦ tividhena saṅkhārakkhandho — atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which is defiled and defiling, there is that which is undefiled but defiling, there is that which is undefiled and undefiling ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 105. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 105. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi na hetu sahetuko, atthi na hetu ahetuko. |
♦ In two ways, the aggregate of mental formations is: there is that which is not a root but has a root, there is that which is not a root and is without a root. |
♦ tividhena saṅkhārakkhandho — atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which has initial application and sustained application, there is that which is only with sustained application without initial application, there is that which is without initial application and without sustained application ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 106. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 106. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi lokiyo, atthi lokuttaro. |
♦ In two ways, the aggregate of mental formations is: there is the worldly, there is the supramundane. |
♦ tividhena saṅkhārakkhandho — atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which is accompanied by joy, there is that which is accompanied by pleasure, there is that which is accompanied by equanimity ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 107. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 107. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
♦ In two ways, the aggregate of mental formations is: there is that which is cognizable by something, there is that which is not cognizable by anything. |
♦ tividhena saṅkhārakkhandho — atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which is to be abandoned by vision, there is that which is to be abandoned by cultivation, there is that which is to be abandoned neither by vision nor by cultivation ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 108. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 108. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi āsavo, atthi no āsavo. |
♦ In two ways, the aggregate of mental formations is: there is canker, there is no canker. |
♦ tividhena saṅkhārakkhandho — atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which has a root to be abandoned by vision, there is that which has a root to be abandoned by cultivation, there is that which has a root to be abandoned neither by vision nor by cultivation ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 109. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 109. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi sāsavo, atthi anāsavo. |
♦ In two ways, the aggregate of mental formations is: there is that which is subject to cankers, there is that which is free from cankers. |
♦ tividhena saṅkhārakkhandho — atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which leads to accumulation, there is that which leads to de-accumulation, there is that which leads neither to accumulation nor to de-accumulation ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 110. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 110. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi āsavasampayutto, atthi āsavavippayutto. |
♦ In two ways, the aggregate of mental formations is: there is that which is associated with cankers, there is that which is dissociated from cankers. |
♦ tividhena saṅkhārakkhandho — atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that of a learner, there is that of a non-learner, there is that of neither a learner nor a non-learner ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 111. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 111. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo . |
♦ In two ways, the aggregate of mental formations is: there is that which is both a canker and is subject to cankers, there is that which is subject to cankers but is not a canker. |
♦ tividhena saṅkhārakkhandho — atthi paritto, atthi mahaggato, atthi appamāṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is the limited, there is the exalted, there is the immeasurable ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 112. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 112. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. |
♦ In two ways, the aggregate of mental formations is: there is that which is both a canker and is associated with cankers, there is that which is associated with cankers but is not a canker. |
♦ tividhena saṅkhārakkhandho — atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that with a limited object, there is that with an exalted object, there is that with an immeasurable object ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 113. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 113. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi āsavavippayuttasāsavo, atthi āsavippayuttānāsavo. |
♦ In two ways, the aggregate of mental formations is: there is that which is dissociated from cankers but subject to them, there is that which is dissociated from cankers and free from them. |
♦ tividhena saṅkhārakkhandho — atthi hīno, atthi majjhimo, atthi paṇīto ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is the inferior, there is the middling, there is the superior ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 114. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 114. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saṃyojanaṃ, atthi no saṃyojanaṃ. |
♦ In two ways, the aggregate of mental formations is: there is fetter, there is no fetter. |
♦ tividhena saṅkhārakkhandho — atthi micchattaniyato, atthi sammattaniyato, atthi aniyato ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which is fixed in wrongness, there is that which is fixed in rightness, there is the unfixed ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 115. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 115. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saṃyojaniyo, atthi asaṃyojaniyo. |
♦ In two ways, the aggregate of mental formations is: there is that which is subject to fetters, there is that which is not subject to fetters. |
♦ tividhena saṅkhārakkhandho — atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that which has the path as object, there is that which has the path as cause, there is that which has the path as dominant factor ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 116. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 116. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
♦ In two ways, the aggregate of mental formations is: there is that which is associated with fetters, there is that which is dissociated from fetters. |
♦ tividhena saṅkhārakkhandho — atthi uppanno, atthi anuppanno, atthi uppādī ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is the arisen, there is the not-arisen, there is the bound to arise ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 117. ekavidhena saṅkhārakkhandho — cittasampayutto . |
♦ 117. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. |
♦ In two ways, the aggregate of mental formations is: there is that which is both a fetter and is subject to fetters, there is that which is subject to fetters but is not a fetter. |
♦ tividhena saṅkhārakkhandho — atthi atīto, atthi anāgato, atthi paccuppanno ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is the past, there is the future, there is the present ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 118. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 118. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. |
♦ In two ways, the aggregate of mental formations is: there is that which is both a fetter and is associated with fetters, there is that which is associated with fetters but is not a fetter. |
♦ tividhena saṅkhārakkhandho — atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that with a past object, there is that with a future object, there is that with a present object ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 119. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 119. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
♦ In two ways, the aggregate of mental formations is: there is that which is dissociated from fetters but subject to them, there is that which is dissociated from fetters and not subject to them. |
♦ tividhena saṅkhārakkhandho — atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is the internal, there is the external, there is the internal-external ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ 120. ekavidhena saṅkhārakkhandho — cittasampayutto. |
♦ 120. In one way, the aggregate of mental formations is: associated with consciousness. |
♦ duvidhena saṅkhārakkhandho — atthi gantho, atthi no gantho. |
♦ In two ways, the aggregate of mental formations is: there are bonds, there are no bonds. |
♦ tividhena saṅkhārakkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena saṅkhārakkhandho. |
♦ In three ways, the aggregate of mental formations is: there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of mental formations. |
♦ ubhatovaḍḍhakaṃ. |
♦ Increasing on both sides. |
♦ sattavidhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato; |
♦ In seven ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate; |
atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded. |
evaṃ sattavidhena saṅkhārakkhandho. |
Thus in seven ways is the aggregate of mental formations. |
♦ aparopi sattavidhena saṅkhārakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto; |
♦ Also in another seven ways, the aggregate of mental formations is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling; |
atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo atthi ajjhattabahiddhārammaṇo; |
there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object; |
atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded. |
evaṃ sattavidhena saṅkhārakkhandho. |
Thus in seven ways is the aggregate of mental formations. |
♦ catuvīsatividhena saṅkhārakkhandho — cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
♦ In twenty-four ways, the aggregate of mental formations is: conditioned by eye-contact, the aggregate of mental formations is wholesome, is unwholesome, is indeterminate; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of mental formations is wholesome, is unwholesome, is indeterminate; |
cakkhusamphassajā cetanā ... pe ... manosamphassajā cetanā. |
volition born of eye-contact ... etc. ... volition born of mind-contact. |
evaṃ catuvīsatividhena saṅkhārakkhandho. |
Thus in twenty-four ways is the aggregate of mental formations. |
♦ aparopi catuvīsatividhena saṅkhārakkhandho — cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; |
♦ Also in another twenty-four ways, the aggregate of mental formations is: conditioned by eye-contact, the aggregate of mental formations is associated with pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object; |
cakkhusamphassajā cetanā ... pe ... manosamphassajā cetanā; |
volition born of eye-contact ... etc. ... volition born of mind-contact; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of mental formations is associated with pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object; |
cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. |
volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact. |
evaṃ catuvīsatividhena saṅkhārakkhandho. |
Thus in twenty-four ways is the aggregate of mental formations. |
♦ tiṃsatividhena saṅkhārakkhandho — cakkhusamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ In thirty ways, the aggregate of mental formations is: conditioned by eye-contact, the aggregate of mental formations is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of mental formations is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded; |
cakkhusamphassajā cetanā ... pe ... manosamphassajā cetanā. |
volition born of eye-contact ... etc. ... volition born of mind-contact. |
evaṃ tiṃsatividhena saṅkhārakkhandho. |
Thus in thirty ways is the aggregate of mental formations. |
♦ bahuvidhena saṅkhārakkhandho — cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ In many ways, the aggregate of mental formations is: conditioned by eye-contact, the aggregate of mental formations is wholesome, is unwholesome, is indeterminate, is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of mental formations is wholesome, is unwholesome, is indeterminate, is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded; |
cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. |
volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact. |
evaṃ bahuvidhena saṅkhārakkhandho. |
Thus in many ways is the aggregate of mental formations. |
♦ aparopi bahuvidhena saṅkhārakkhandho — cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ Also in another many ways, the aggregate of mental formations is: conditioned by eye-contact, the aggregate of mental formations is associated with pleasant feeling, is associated with painful feeling, is associated with neither-painful-nor-pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of mental formations is associated with pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded; |
cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. |
volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact. |
evaṃ bahuvidhena saṅkhārakkhandho. |
Thus in many ways is the aggregate of mental formations. |
♦ ayaṃ vuccati saṅkhārakkhandho. |
♦ This is called the aggregate of mental formations. |
♦ 5. viññāṇakkhandho |
♦ 5. The Aggregate of Consciousness |
♦ 121. tattha katamo viññāṇakkhandho? |
♦ 121. Therein, which is the aggregate of consciousness? |
ekavidhena viññāṇakkhandho — phassasampayutto. |
In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi sahetuko, atthi ahetuko. |
♦ In two ways, the aggregate of consciousness is: there is that with root, there is that without root. |
♦ tividhena viññāṇakkhandho — atthi kusalo, atthi akusalo, atthi abyākato. |
♦ In three ways, the aggregate of consciousness is: there is wholesome, there is unwholesome, there is indeterminate. |
♦ catubbidhena viññāṇakkhandho — atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ In four ways, the aggregate of consciousness is: there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded. |
♦ pañcavidhena viññāṇakkhandho — atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. |
♦ In five ways, the aggregate of consciousness is: there is that associated with the faculty of pleasure, there is that associated with the faculty of pain, there is that associated with the faculty of mental pleasure, there is that associated with the faculty of mental pain, there is that associated with the faculty of equanimity. |
evaṃ pañcavidhena viññāṇakkhandho. |
Thus in five ways is the aggregate of consciousness. |
♦ chabbidhena viññāṇakkhandho — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. |
♦ In six ways, the aggregate of consciousness is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
evaṃ chabbidhena viññāṇakkhandho. |
Thus in six ways is the aggregate of consciousness. |
♦ sattavidhena viññāṇakkhandho — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. |
♦ In seven ways, the aggregate of consciousness is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness-element. |
evaṃ sattavidhena viññāṇakkhandho. |
Thus in seven ways is the aggregate of consciousness. |
♦ aṭṭhavidhena viññāṇakkhandho — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu . |
♦ In eight ways, the aggregate of consciousness is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness that is accompanied by pleasure, that is accompanied by pain, mind-element, mind-consciousness-element. |
evaṃ aṭṭhavidhena viññāṇakkhandho. |
Thus in eight ways is the aggregate of consciousness. |
♦ navavidhena viññāṇakkhandho — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. |
♦ In nine ways, the aggregate of consciousness is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness-element that is wholesome, that is unwholesome, that is indeterminate. |
evaṃ navavidhena viññāṇakkhandho. |
Thus in nine ways is the aggregate of consciousness. |
♦ dasavidhena viññāṇakkhandho — cakkhuviññāṇaṃ ... pe ... kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. |
♦ In ten ways, the aggregate of consciousness is: eye-consciousness ... etc. ... body-consciousness that is accompanied by pleasure, that is accompanied by pain, mind-element, mind-consciousness-element that is wholesome, that is unwholesome, that is indeterminate. |
evaṃ dasavidhena viññāṇakkhandho. |
Thus in ten ways is the aggregate of consciousness. |
♦ 122. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 122. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi sahetuko, atthi ahetuko. |
♦ In two ways, the aggregate of consciousness is: there is that with root, there is that without root. |
♦ tividhena viññāṇakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. |
♦ In three ways, the aggregate of consciousness is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling. |
atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. |
There is resultant, there is that which has the nature of producing resultants, there is that which is neither resultant nor has the nature of producing resultants. |
atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo. |
There is that which is clung to and is a basis for clinging, there is that which is not clung to but is a basis for clinging, there is that which is not clung to and is not a basis for clinging. |
atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko. |
There is that which is defiled and defiling, there is that which is undefiled but defiling, there is that which is undefiled and undefiling. |
atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro. |
There is that which has initial application and sustained application, there is that which is only with sustained application without initial application, there is that which is without initial application and without sustained application. |
atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. |
There is that which is accompanied by joy, there is that which is accompanied by pleasure, there is that which is accompanied by equanimity. |
atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. |
There is that which is to be abandoned by vision, there is that which is to be abandoned by cultivation, there is that which is to be abandoned neither by vision nor by cultivation. |
atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. |
There is that which has a root to be abandoned by vision, there is that which has a root to be abandoned by cultivation, there is that which has a root to be abandoned neither by vision nor by cultivation. |
atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. |
There is that which leads to accumulation, there is that which leads to de-accumulation, there is that which leads neither to accumulation nor to de-accumulation. |
atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. |
There is that of a learner, there is that of a non-learner, there is that of neither a learner nor a non-learner. |
atthi paritto, atthi mahaggato, atthi appamāṇo. |
There is the limited, there is the exalted, there is the immeasurable. |
atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. |
There is that with a limited object, there is that with an exalted object, there is that with an immeasurable object. |
atthi hīno, atthi majjhimo, atthi paṇīto. |
There is the inferior, there is the middling, there is the superior. |
atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. |
There is that which is fixed in wrongness, there is that which is fixed in rightness, there is the unfixed. |
atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. |
There is that which has the path as object, there is that which has the path as cause, there is that which has the path as dominant factor. |
atthi uppanno, atthi anuppanno, atthi uppādī. |
There is the arisen, there is the not-arisen, there is the bound to arise. |
atthi atīto, atthi anāgato, atthi paccuppanno. |
There is the past, there is the future, there is the present. |
atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. |
There is that with a past object, there is that with a future object, there is that with a present object. |
atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. |
There is the internal, there is the external, there is the internal-external. |
atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
There is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 123. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 123. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ In two ways, the aggregate of consciousness is: there is that associated with a root, there is that dissociated from a root. |
atthi na hetu sahetuko, atthi na hetu ahetuko. |
There is that which is not a root but has a root, there is that which is not a root and is without a root. |
atthi lokiyo, atthi lokuttaro. |
There is the worldly, there is the supramundane. |
atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
There is that which is cognizable by something, there is that which is not cognizable by anything. |
atthi sāsavo, atthi anāsavo. |
There is that which is subject to cankers, there is that which is free from cankers. |
atthi āsavasampayutto, atthi āsavavippayutto. |
There is that which is associated with cankers, there is that which is dissociated from cankers. |
atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
There is that which is dissociated from cankers but subject to them, there is that which is dissociated from cankers and free from them. |
atthi saṃyojaniyo, atthi asaṃyojaniyo. |
There is that which is subject to fetters, there is that which is not subject to fetters. |
atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
There is that which is associated with fetters, there is that which is dissociated from fetters. |
atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
There is that which is dissociated from fetters but subject to them, there is that which is dissociated from fetters and not subject to them. |
♦ atthi ganthaniyo, atthi aganthaniyo. |
♦ There is that which is subject to bonds, there is that which is not subject to bonds. |
atthi ganthasampayutto, atthi ganthavippayutto. |
There is that which is associated with bonds, there is that which is dissociated from bonds. |
atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttāganthaniyo. |
There is that which is dissociated from bonds but subject to them, there is that which is dissociated from bonds and not subject to them. |
atthi oghaniyo, atthi anoghaniyo. |
There is that which is subject to floods, there is that which is not subject to floods. |
atthi oghasampayutto, atthi oghavippayutto. |
There is that which is associated with floods, there is that which is dissociated from floods. |
atthi oghavippayuttaoghaniyo, atthi oghavippayuttānoghaniyo. |
There is that which is dissociated from floods but subject to them, there is that which is dissociated from floods and not subject to them. |
atthi yoganiyo, atthi ayoganiyo. |
There is that which is subject to yokes, there is that which is not subject to yokes. |
atthi yogasampayutto, atthi yogavippayutto . |
There is that which is associated with yokes, there is that which is dissociated from yokes. |
atthi yogavippayuttayoganiyo, atthi yogavippayuttāyoganiyo. |
There is that which is dissociated from yokes but subject to them, there is that which is dissociated from yokes and not subject to them. |
atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
There is that which is subject to hindrances, there is that which is not subject to hindrances. |
atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. |
There is that which is associated with hindrances, there is that which is dissociated from hindrances. |
atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttānīvaraṇiyo. |
There is that which is dissociated from hindrances but subject to them, there is that which is dissociated from hindrances and not subject to them. |
♦ atthi parāmaṭṭho, atthi aparāmaṭṭho. |
♦ There is that which is grasped, there is that which is not grasped. |
atthi parāmāsasampayutto, atthi parāmāsavippayutto. |
There is that which is associated with grasping, there is that which is dissociated from grasping. |
atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttāparāmaṭṭho. |
There is that which is dissociated from grasping but is grasped, there is that which is dissociated from grasping and is not grasped. |
atthi upādinno, atthi anupādinno. |
There is that which is clung to, there is that which is not clung to. |
atthi upādāniyo, atthi anupādāniyo. |
There is that which is a basis for clinging, there is that which is not a basis for clinging. |
atthi upādānasampayutto, atthi upādānavippayutto. |
There is that which is associated with clinging, there is that which is dissociated from clinging. |
atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttānupādāniyo. |
There is that which is dissociated from clinging but is a basis for clinging, there is that which is dissociated from clinging and is not a basis for clinging. |
atthi saṃkilesiko, atthi asaṃkilesiko. |
There is that which is subject to defilement, there is that which is not subject to defilement. |
atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. |
There is the defiled, there is the undefiled. |
atthi kilesasampayutto, atthi kilesavippayutto. |
There is that which is associated with defilement, there is that which is dissociated from defilement. |
atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttāsaṃkilesiko. |
There is that which is dissociated from defilement but subject to it, there is that which is dissociated from defilement and not subject to it. |
atthi dassanena pahātabbo, atthi na dassanena pahātabbo. |
There is that which is to be abandoned by vision, there is that which is not to be abandoned by vision. |
atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. |
There is that which is to be abandoned by cultivation, there is that which is not to be abandoned by cultivation. |
atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. |
There is that which has a root to be abandoned by vision, there is that which does not have a root to be abandoned by vision. |
atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. |
There is that which has a root to be abandoned by cultivation, there is that which does not have a root to be abandoned by cultivation. |
♦ atthi savitakko, atthi avitakko. |
♦ There is that with initial application, there is that without initial application. |
atthi savicāro, atthi avicāro. |
There is that with sustained application, there is that without sustained application. |
atthi sappītiko, atthi appītiko. |
There is that with joy, there is that without joy. |
atthi pītisahagato, atthi na pītisahagato. |
There is that which is accompanied by joy, there is that which is not accompanied by joy. |
atthi sukhasahagato, atthi na sukhasahagato. |
There is that which is accompanied by pleasure, there is that which is not accompanied by pleasure. |
atthi upekkhāsahagato, atthi na upekkhāsahagato. |
There is that which is accompanied by equanimity, there is that which is not accompanied by equanimity. |
atthi kāmāvacaro, atthi na kāmāvacaro. |
There is that of the sense-sphere, there is that not of the sense-sphere. |
atthi rūpāvacaro, atthi na rūpāvacaro. |
There is that of the form-sphere, there is that not of the form-sphere. |
atthi arūpāvacaro, atthi na arūpāvacaro, atthi pariyāpanno, atthi apariyāpanno. |
There is that of the formless-sphere, there is that not of the formless-sphere, there is the included, there is the unincluded. |
atthi niyyāniko, atthi aniyyāniko. |
There is that which is emancipating, there is that which is not emancipating. |
atthi niyato, atthi aniyato. |
There is the fixed, there is the unfixed. |
atthi sauttaro, atthi anuttaro. |
There is that with a superior, there is that without a superior. |
atthi saraṇo, atthi araṇo. |
There is that with strife, there is that without strife. |
♦ tividhena viññāṇakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 124. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 124. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi saraṇo, atthi araṇo. |
♦ In two ways, the aggregate of consciousness is: there is that with strife, there is that without strife. |
♦ tividhena viññāṇakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. |
♦ In three ways, the aggregate of consciousness is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling. |
atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
There is resultant ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ dukamūlakaṃ. |
♦ The dyad-root. |
♦ 125. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 125. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi sahetuko, atthi ahetuko. |
♦ In two ways, the aggregate of consciousness is: there is that with root, there is that without root. |
♦ tividhena viññāṇakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 126. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 126. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi hetusampayutto, atthi hetuvippayutto ... pe ... atthi saraṇo, atthi araṇo. |
♦ In two ways, the aggregate of consciousness is: there is that associated with a root, there is that dissociated from a root ... etc. ... there is that with strife, there is that without strife. |
♦ tividhena viññāṇakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 127. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 127. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi sahetuko, atthi ahetuko. |
♦ In two ways, the aggregate of consciousness is: there is that with root, there is that without root. |
♦ tividhena viññāṇakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto . |
♦ In three ways, the aggregate of consciousness is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling. |
atthi vipāko ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
There is resultant ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 128. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 128. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi hetusampayutto, atthi hetuvippayutto ... pe ... atthi saraṇo, atthi araṇo. |
♦ In two ways, the aggregate of consciousness is: there is that associated with a root, there is that dissociated from a root ... etc. ... there is that with strife, there is that without strife. |
♦ tividhena viññāṇakkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ tikamūlakaṃ. |
♦ The triad-root. |
♦ 129. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 129. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi sahetuko, atthi ahetuko. |
♦ In two ways, the aggregate of consciousness is: there is that with root, there is that without root. |
♦ tividhena viññāṇakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 130. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 130. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi hetusampayutto, atthi hetuvippayutto. |
♦ In two ways, the aggregate of consciousness is: there is that associated with a root, there is that dissociated from a root. |
♦ tividhena viññāṇakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 131. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 131. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi na hetu sahetuko, atthi na hetuahetuko. |
♦ In two ways, the aggregate of consciousness is: there is that which is not a root but has a root, there is that which is not a root and is without a root. |
♦ tividhena viññāṇakkhandho — atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is resultant, there is that which has the nature of producing resultants, there is that which is neither resultant nor has the nature of producing resultants ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 132. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 132. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi lokiyo, atthi lokuttaro. |
♦ In two ways, the aggregate of consciousness is: there is the worldly, there is the supramundane. |
♦ tividhena viññāṇakkhandho — atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnānupādāniyo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which is clung to and is a basis for clinging, there is that which is not clung to but is a basis for clinging, there is that which is not clung to and is not a basis for clinging ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 133. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 133. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi kenaci viññeyyo, atthi kenaci na viññeyyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is cognizable by something, there is that which is not cognizable by anything. |
♦ tividhena viññāṇakkhandho — atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhāsaṃkilesiko ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which is defiled and defiling, there is that which is undefiled but defiling, there is that which is undefiled and undefiling ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 134. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 134. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi sāsavo, atthi anāsavo. |
♦ In two ways, the aggregate of consciousness is: there is that which is subject to cankers, there is that which is free from cankers. |
♦ tividhena viññāṇakkhandho — atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkāvicāro ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which has initial application and sustained application, there is that which is only with sustained application without initial application, there is that which is without initial application and without sustained application ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 135. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 135. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi āsavasampayutto, atthi āsavavippayutto. |
♦ In two ways, the aggregate of consciousness is: there is that which is associated with cankers, there is that which is dissociated from cankers. |
♦ tividhena viññāṇakkhandho — atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which is accompanied by joy, there is that which is accompanied by pleasure, there is that which is accompanied by equanimity ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 136. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 136. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi āsavavippayuttasāsavo, atthi āsavavippayuttānāsavo. |
♦ In two ways, the aggregate of consciousness is: there is that which is dissociated from cankers but subject to them, there is that which is dissociated from cankers and free from them. |
♦ tividhena viññāṇakkhandho — atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which is to be abandoned by vision, there is that which is to be abandoned by cultivation, there is that which is to be abandoned neither by vision nor by cultivation ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 137. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 137. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi saṃyojaniyo, atthi asaṃyojaniyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is subject to fetters, there is that which is not subject to fetters. |
♦ tividhena viññāṇakkhandho — atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which has a root to be abandoned by vision, there is that which has a root to be abandoned by cultivation, there is that which has a root to be abandoned neither by vision nor by cultivation ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 138. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 138. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. |
♦ In two ways, the aggregate of consciousness is: there is that which is associated with fetters, there is that which is dissociated from fetters. |
♦ tividhena viññāṇakkhandho — atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which leads to accumulation, there is that which leads to de-accumulation, there is that which leads neither to accumulation nor to de-accumulation ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 139. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 139. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttāsaṃyojaniyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is dissociated from fetters but subject to them, there is that which is dissociated from fetters and not subject to them. |
♦ tividhena viññāṇakkhandho — atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that of a learner, there is that of a non-learner, there is that of neither a learner nor a non-learner ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 140. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 140. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi ganthaniyo, atthi aganthaniyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is subject to bonds, there is that which is not subject to bonds. |
♦ tividhena viññāṇakkhandho — atthi paritto, atthi mahaggato, atthi appamāṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is the limited, there is the exalted, there is the immeasurable ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 141. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 141. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi ganthasampayutto, atthi ganthavippayutto. |
♦ In two ways, the aggregate of consciousness is: there is that which is associated with bonds, there is that which is dissociated from bonds. |
♦ tividhena viññāṇakkhandho — atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that with a limited object, there is that with an exalted object, there is that with an immeasurable object ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 142. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 142. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttāganthaniyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is dissociated from bonds but subject to them, there is that which is dissociated from bonds and not subject to them. |
♦ tividhena viññāṇakkhandho — atthi hīno, atthi majjhimo, atthi paṇīto ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is the inferior, there is the middling, there is the superior ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 143. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 143. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi oghaniyo, atthi anoghaniyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is subject to floods, there is that which is not subject to floods. |
♦ tividhena viññāṇakkhandho — atthi micchattaniyato, atthi sammattaniyato, atthi aniyato ... pe .... evaṃ dasavidhena viññāṇakkhandho . |
♦ In three ways, the aggregate of consciousness is: there is that which is fixed in wrongness, there is that which is fixed in rightness, there is the unfixed ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 144. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 144. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi oghasampayutto, atthi oghavippayutto. |
♦ In two ways, the aggregate of consciousness is: there is that which is associated with floods, there is that which is dissociated from floods. |
♦ tividhena viññāṇakkhandho — atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that which has the path as object, there is that which has the path as cause, there is that which has the path as dominant factor ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 145. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 145. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi oghavippayuttaoghaniyo, atthi oghavippayuttānoghaniyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is dissociated from floods but subject to them, there is that which is dissociated from floods and not subject to them. |
♦ tividhena viññāṇakkhandho — atthi uppanno, atthi anuppanno, atthi uppādī ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is the arisen, there is the not-arisen, there is the bound to arise ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 146. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 146. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi yoganiyo, atthi ayoganiyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is subject to yokes, there is that which is not subject to yokes. |
♦ tividhena viññāṇakkhandho — atthi atīto, atthi anāgato, atthi paccuppanno ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is the past, there is the future, there is the present ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 147. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 147. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi yogasampayutto, atthi yogavippayutto. |
♦ In two ways, the aggregate of consciousness is: there is that which is associated with yokes, there is that which is dissociated from yokes. |
♦ tividhena viññāṇakkhandho — atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that with a past object, there is that with a future object, there is that with a present object ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 148. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 148. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi yogavippayuttayoganiyo, atthi yogavippayuttāyoganiyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is dissociated from yokes but subject to them, there is that which is dissociated from yokes and not subject to them. |
♦ tividhena viññāṇakkhandho — atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is the internal, there is the external, there is the internal-external ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ 149. ekavidhena viññāṇakkhandho — phassasampayutto. |
♦ 149. In one way, the aggregate of consciousness is: associated with contact. |
♦ duvidhena viññāṇakkhandho — atthi nīvaraṇiyo, atthi anīvaraṇiyo. |
♦ In two ways, the aggregate of consciousness is: there is that which is subject to hindrances, there is that which is not subject to hindrances. |
♦ tividhena viññāṇakkhandho — atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo ... pe .... evaṃ dasavidhena viññāṇakkhandho. |
♦ In three ways, the aggregate of consciousness is: there is that with an internal object, there is that with an external object, there is that with an internal-external object ... etc. ... Thus in ten ways is the aggregate of consciousness. |
♦ ubhatovaḍḍhakaṃ. |
♦ Increasing on both sides. |
♦ sattavidhena viññāṇakkhandho — atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ In seven ways, the aggregate of consciousness is: there is wholesome, there is unwholesome, there is indeterminate, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded. |
evaṃ sattavidhena viññāṇakkhandho. |
Thus in seven ways is the aggregate of consciousness. |
♦ aparopi sattavidhena viññāṇakkhandho — atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. |
♦ Also in another seven ways, the aggregate of consciousness is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded. |
evaṃ sattavidhena viññāṇakkhandho. |
Thus in seven ways is the aggregate of consciousness. |
♦ catuvīsatividhena viññāṇakkhandho — cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
♦ In twenty-four ways, the aggregate of consciousness is: conditioned by eye-contact, the aggregate of consciousness is wholesome, is unwholesome, is indeterminate; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of consciousness is wholesome, is unwholesome, is indeterminate; |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. |
eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
evaṃ catuvīsatividhena viññāṇakkhandho . |
Thus in twenty-four ways is the aggregate of consciousness. |
♦ aparopi catuvīsatividhena viññāṇakkhandho — cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; |
♦ Also in another twenty-four ways, the aggregate of consciousness is: conditioned by eye-contact, the aggregate of consciousness is associated with pleasant feeling, is associated with painful feeling, is associated with neither-painful-nor-pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object; |
cakkhuviññāṇaṃ ... pe ... kāyaviññāṇaṃ, manoviññāṇaṃ; |
eye-consciousness ... etc. ... body-consciousness, mind-consciousness; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā viññāṇakkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of consciousness is with an internal object, is with an external object, is with an internal-external object; |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. |
eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
evaṃ catuvīsatividhena viññāṇakkhandho. |
Thus in twenty-four ways is the aggregate of consciousness. |
♦ tiṃsatividhena viññāṇakkhandho — cakkhusamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ In thirty ways, the aggregate of consciousness is: conditioned by eye-contact, the aggregate of consciousness is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of consciousness is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded; |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. |
eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
evaṃ tiṃsatividhena viññāṇakkhandho. |
Thus in thirty ways is the aggregate of consciousness. |
♦ bahuvidhena viññāṇakkhandho — cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ ... pe ... manoviññāṇaṃ; |
♦ In many ways, the aggregate of consciousness is: conditioned by eye-contact, the aggregate of consciousness is wholesome, is unwholesome, is indeterminate, is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded, eye-consciousness ... etc. ... mind-consciousness; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ ... pe ... manoviññāṇaṃ. |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of consciousness is wholesome, is unwholesome, is indeterminate, is of the sense-sphere, is of the form-sphere, is of the formless-sphere, is unincluded, eye-consciousness ... etc. ... mind-consciousness. |
evaṃ bahuvidhena viññāṇakkhandho. |
Thus in many ways is the aggregate of consciousness. |
♦ aparopi bahuvidhena viññāṇakkhandho — cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
♦ Also in another many ways, the aggregate of consciousness is: conditioned by eye-contact, the aggregate of consciousness is associated with pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded; |
sotasamphassapaccayā ... pe ... ghānasamphassapaccayā ... pe ... jivhāsamphassapaccayā ... pe ... kāyasamphassapaccayā ... pe ... manosamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto ... pe ... atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; |
conditioned by ear-contact ... etc. ... conditioned by nose-contact ... etc. ... conditioned by tongue-contact ... etc. ... conditioned by body-contact ... etc. ... conditioned by mind-contact, the aggregate of consciousness is associated with pleasant feeling ... etc. ... there is that with an internal object, there is that with an external object, there is that with an internal-external object, there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded; |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. |
eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
evaṃ bahuvidhena viññāṇakkhandho. |
Thus in many ways is the aggregate of consciousness. |
♦ ayaṃ vuccati viññāṇakkhandho. |
♦ This is called the aggregate of consciousness. |
♦ abhidhammabhājanīyaṃ. |
♦ The Abhidhamma Analysis. |
♦ 3. pañhāpucchakaṃ |
♦ 3. The Chapter of Questions |
♦ [unnamed] |
♦ [unnamed] |
♦ 150. pañcakkhandhā — rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho. |
♦ 150. The five aggregates—the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness. |
♦ 151. pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā ... pe ... kati saraṇā, kati araṇā? |
♦ 151. Of the five aggregates, how many are wholesome, how many are unwholesome, how many are indeterminate ... etc. ... how many are with strife, how many are without strife? |
♦ 1. tikaṃ |
♦ 1. The Triads |
♦ 152. rūpakkhandho abyākato. |
♦ 152. The aggregate of matter is indeterminate. |
cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā. |
The four aggregates may be wholesome, may be unwholesome, may be indeterminate. |
dve khandhā na vattabbā — “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. |
The two aggregates cannot be said to be “associated with pleasant feeling,” nor “associated with painful feeling,” nor “associated with neither-painful-nor-pleasant feeling.” |
tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The three aggregates may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling. |
rūpakkhandho nevavipākanavipākadhammadhammo. |
The aggregate of matter is neither resultant nor has the nature of producing resultants. |
cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
The four aggregates may be resultants, may have the nature of producing resultants, or may be neither resultants nor have the nature of producing resultants. |
rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo . |
The aggregate of matter may be clung to and a basis for clinging, or may not be clung to but a basis for clinging. |
cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The four aggregates may be clung to and a basis for clinging, may not be clung to but a basis for clinging, or may be neither clung to nor a basis for clinging. |
♦ rūpakkhandho asaṃkiliṭṭhasaṃkilesiko. |
♦ The aggregate of matter is undefiled but defiling. |
cattāro khandhā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhāsaṃkilesikā. |
The four aggregates may be defiled and defiling, may be undefiled but defiling, or may be undefiled and undefiling. |
rūpakkhandho avitakkāvicāro. |
The aggregate of matter is without initial and sustained application of thought. |
tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The three aggregates may have initial and sustained application, may have only sustained application without initial application, or may have neither initial nor sustained application. |
saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkāvicāro, siyā na vattabbo — “savitakkasavicāro”tipi, “avitakkavicāramatto”tipi, “avitakkāvicāro”tipi. |
The aggregate of mental formations may have initial and sustained application, may have only sustained application without initial application, may have neither initial nor sustained application, or it cannot be said to be “with initial and sustained application,” or “with only sustained application,” or “without initial and sustained application.” |
rūpakkhandho na vattabbo — “pītisahagato”tipi, “sukhasahagato”tipi, “upekkhāsahagato”tipi. |
The aggregate of matter cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
vedanākkhandho siyā pītisahagato na sukhasahagato na upekkhāsahagato, siyā na vattabbo — “pītisahagato”ti. |
The aggregate of feeling may be accompanied by joy, not by pleasure, not by equanimity, or it cannot be said to be “accompanied by joy.” |
tayo khandhā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā — “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. |
The three aggregates may be accompanied by joy, may be accompanied by pleasure, may be accompanied by equanimity, or cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
♦ rūpakkhandho neva dassanena na bhāvanāya pahātabbo. |
♦ The aggregate of matter is to be abandoned by neither vision nor cultivation. |
cattāro khandhā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. |
The four aggregates may be abandoned by vision, may be abandoned by cultivation, or may be abandoned by neither vision nor cultivation. |
rūpakkhandho neva dassanena na bhāvanāya pahātabbahetuko. |
The aggregate of matter does not have a cause to be abandoned by vision or cultivation. |
cattāro khandhā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. |
The four aggregates may have a cause to be abandoned by vision, may have a cause to be abandoned by cultivation, or may have a cause to be abandoned by neither vision nor cultivation. |
rūpakkhandho nevācayagāmināpacayagāmī. |
The aggregate of matter leads neither to accumulation nor to de-accumulation. |
cattāro khandhā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. |
The four aggregates may lead to accumulation, may lead to de-accumulation, or may lead to neither accumulation nor to de-accumulation. |
rūpakkhandho nevasekkhanāsekkho. |
The aggregate of matter is of neither a learner nor a non-learner. |
cattāro khandhā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. |
The four aggregates may be of a learner, may be of a non-learner, or may be of neither a learner nor a non-learner. |
rūpakkhandho paritto. |
The aggregate of matter is limited. |
cattāro khandhā siyā parittā, siyā mahaggatā, siyā appamāṇā. |
The four aggregates may be limited, may be exalted, or may be immeasurable. |
rūpakkhandho anārammaṇo. |
The aggregate of matter is without an object. |
cattāro khandhā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā — “parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi. |
The four aggregates may have a limited object, may have an exalted object, may have an immeasurable object, or it cannot be said whether they “have a limited object,” “have an exalted object,” or “have an immeasurable object.” |
rūpakkhandho majjhimo. |
The aggregate of matter is middling. |
cattāro khandhā siyā hīnā, siyā majjhimā, siyā paṇītā. |
The four aggregates may be inferior, may be middling, may be superior. |
rūpakkhandho aniyato . |
The aggregate of matter is unfixed. |
cattāro khandhā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā. |
The four aggregates may be fixed in wrongness, may be fixed in rightness, or may be unfixed. |
♦ rūpakkhandho anārammaṇo. |
♦ The aggregate of matter is without an object. |
cattāro khandhā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā — “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi; |
The four aggregates may have the path as object, may have the path as cause, may have the path as dominant factor, or it cannot be said whether they “have the path as object,” or “have the path as cause,” or “have the path as dominant factor;” |
siyā uppannā, siyā anuppannā, siyā uppādino; |
may be arisen, may be not-arisen, may be bound to arise; |
siyā atītā, siyā anāgatā, siyā paccuppannā. |
may be past, may be future, may be present. |
rūpakkhandho anārammaṇo. |
The aggregate of matter is without an object. |
cattāro khandhā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā — “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi; |
The four aggregates may have a past object, may have a future object, may have a present object, or it cannot be said whether they “have a past object,” or “have a future object,” or “have a present object;” |
siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. |
may be internal, may be external, may be internal-external. |
rūpakkhandho anārammaṇo. |
The aggregate of matter is without an object. |
cattāro khandhā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā — “ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi. |
The four aggregates may have an internal object, may have an external object, may have an internal-external object, or it cannot be said whether they “have an internal object,” or “have an external object,” or “have an internal-external object.” |
cattāro khandhā anidassanāppaṭighā. |
The four aggregates are invisible and non-resistant. |
rūpakkhandho siyā sanidassanasappaṭigho, siyā anidassanasappaṭigho, siyā anidassanāppaṭigho. |
The aggregate of matter may be visible and resistant, may be invisible and resistant, or may be invisible and non-resistant. |
♦ 2. dukaṃ |
♦ 2. The Dyads |
♦ 153. cattāro khandhā na hetū. |
♦ 153. The four aggregates are not causes. |
saṅkhārakkhandho siyā hetu, siyā na hetu. |
The aggregate of mental formations may be a cause, or may not be a cause. |
rūpakkhandho ahetuko. |
The aggregate of matter is without a cause. |
cattāro khandhā siyā sahetukā, siyā ahetukā. |
The four aggregates may be with a cause, or may be without a cause. |
rūpakkhandho hetuvippayutto. |
The aggregate of matter is dissociated from causes. |
cattāro khandhā siyā hetusampayuttā, siyā hetuvippayuttā. |
The four aggregates may be associated with causes, or may be dissociated from causes. |
rūpakkhandho na vattabbo — “hetu ceva sahetuko cā”tipi, “sahetuko ceva na ca hetū”tipi. |
The aggregate of matter cannot be said to be “both a cause and with a cause,” nor “with a cause but not a cause.” |
tayo khandhā na vattabbā — “hetū ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā — “sahetukā ceva na ca hetū”ti. |
The three aggregates cannot be said to be “both causes and with a cause;” they may be with a cause but not a cause, or it cannot be said that they are “with a cause but not a cause.” |
saṅkhārakkhandho siyā hetu ceva sahetuko ca, siyā sahetuko ceva na ca hetu, siyā na vattabbo — “hetu ceva sahetuko cā”tipi, “sahetuko ceva na ca hetū”tipi. |
The aggregate of mental formations may be both a cause and with a cause, may be with a cause but not a cause, or it cannot be said to be “both a cause and with a cause,” nor “with a cause but not a cause.” |
rūpakkhandho na vattabbo — “hetu ceva hetusampayutto cā”tipi, “hetusampayutto ceva na ca hetū”tipi. |
The aggregate of matter cannot be said to be “both a cause and associated with a cause,” nor “associated with a cause but not a cause.” |
tayo khandhā na vattabbā — “hetū ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā — “hetusampayuttā ceva na ca hetū”ti. |
The three aggregates cannot be said to be “both causes and associated with a cause;” they may be associated with a cause but not a cause, or it cannot be said that they are “associated with a cause but not a cause.” |
saṅkhārakkhandho siyā hetu ceva hetusampayutto ca, siyā hetusampayutto ceva na ca hetu, siyā na vattabbo — “hetu ceva hetusampayutto cā”tipi, “hetusampayutto ceva na ca hetū”tipi. |
The aggregate of mental formations may be both a cause and associated with a cause, may be associated with a cause but not a cause, or it cannot be said to be “both a cause and associated with a cause,” nor “associated with a cause but not a cause.” |
rūpakkhandho na hetu ahetuko . |
The aggregate of matter is not a cause and is without a cause. |
tayo khandhā siyā na hetū sahetukā, siyā na hetū ahetukā. |
The three aggregates may not be causes but be with a cause, or may not be causes and be without a cause. |
saṅkhārakkhandho siyā na hetu sahetuko, siyā na hetu ahetuko, siyā na vattabbo — “na hetu sahetuko”tipi, “na hetu ahetuko”tipi. |
The aggregate of mental formations may not be a cause but be with a cause, may not be a cause and be without a cause, or it cannot be said to be “not a cause and with a cause,” nor “not a cause and without a cause.” |
♦ sappaccayā, saṅkhatā. |
♦ They are conditioned, they are formed. |
♦ cattāro khandhā anidassanā. |
♦ The four aggregates are invisible. |
rūpakkhandho siyā sanidassano, siyā anidassano. |
The aggregate of matter may be visible, or may be invisible. |
cattāro khandhā appaṭighā. |
The four aggregates are non-resistant. |
rūpakkhandho siyā sappaṭigho, siyā appaṭigho. |
The aggregate of matter may be resistant, or may be non-resistant. |
rūpakkhandho rūpaṃ. |
The aggregate of matter is matter. |
cattāro khandhā arūpā. |
The four aggregates are non-matter. |
rūpakkhandho lokiyo. |
The aggregate of matter is worldly. |
cattāro khandhā siyā lokiyā, siyā lokuttarā; |
The four aggregates may be worldly, or may be supramundane; |
kenaci viññeyyā, kenaci na viññeyyā. |
cognizable by some, not cognizable by some. |
♦ cattāro khandhā no āsavā. |
♦ The four aggregates are not cankers. |
saṅkhārakkhandho siyā āsavo, siyā no āsavo. |
The aggregate of mental formations may be a canker, or may not be a canker. |
rūpakkhandho sāsavo. |
The aggregate of matter is subject to cankers. |
cattāro khandhā siyā sāsavā, siyā anāsavā. |
The four aggregates may be subject to cankers, or may be free from cankers. |
rūpakkhandho āsavavippayutto. |
The aggregate of matter is dissociated from cankers. |
cattāro khandhā siyā āsavasampayuttā, siyā āsavavippayuttā. |
The four aggregates may be associated with cankers, or may be dissociated from cankers. |
rūpakkhandho na vattabbo — “āsavo ceva sāsavo cā”ti, sāsavo ceva no ca āsavo. |
The aggregate of matter cannot be said to be “both a canker and subject to cankers,” it is subject to cankers but not a canker. |
tayo khandhā na vattabbā — “āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā — “sāsavā ceva no ca āsavā”ti. |
The three aggregates cannot be said to be “both cankers and subject to cankers;” they may be subject to cankers but not cankers, or it cannot be said that they are “subject to cankers but not cankers.” |
saṅkhārakkhandho siyā āsavo ceva sāsavo ca, siyā sāsavo ceva no ca āsavo, siyā na vattabbo — “āsavo ceva sāsavo cā”tipi, “sāsavo ceva no ca āsavo”tipi. |
The aggregate of mental formations may be both a canker and subject to cankers, may be subject to cankers but not a canker, or it cannot be said to be “both a canker and subject to cankers,” nor “subject to cankers but not a canker.” |
rūpakkhandho na vattabbo — “āsavo ceva āsavasampayutto cā”tipi, “āsavasampayutto ceva no ca āsavo”tipi. |
The aggregate of matter cannot be said to be “both a canker and associated with cankers,” nor “associated with cankers but not a canker.” |
tayo khandhā na vattabbā — “āsavā ceva āsavasampayuttā cā”ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā — “āsavasampayuttā ceva no ca āsavā”ti. |
The three aggregates cannot be said to be “both cankers and associated with cankers;” they may be associated with cankers but not cankers, or it cannot be said that they are “associated with cankers but not cankers.” |
saṅkhārakkhandho siyā āsavo ceva āsavasampayutto ca, siyā āsavasampayutto ceva no ca āsavo, siyā na vattabbo — “āsavo ceva āsavasampayutto cā”tipi, “āsavasampayutto ceva no ca āsavo”tipi. |
The aggregate of mental formations may be both a canker and associated with cankers, may be associated with cankers but not a canker, or it cannot be said to be “both a canker and associated with cankers,” nor “associated with cankers but not a canker.” |
rūpakkhandho āsavavippayuttasāsavo. |
The aggregate of matter is dissociated from cankers but subject to them. |
cattāro khandhā siyā āsavavippayuttasāsavā, siyā āsavavippayuttānāsavā, siyā na vattabbā — “āsavavippayuttasāsavā”tipi, “āsavavippayuttānāsavā”tipi. |
The four aggregates may be dissociated from cankers but subject to them, may be dissociated from cankers and free from them, or it cannot be said whether they are “dissociated from cankers but subject to them,” or “dissociated from cankers and free from them.” |
♦ cattāro khandhā no saṃyojanā. |
♦ The four aggregates are not fetters. |
saṅkhārakkhandho siyā saṃyojanaṃ, siyā no saṃyojanaṃ. |
The aggregate of mental formations may be a fetter, or may not be a fetter. |
rūpakkhandho saṃyojaniyo. |
The aggregate of matter is subject to fetters. |
cattāro khandhā siyā saṃyojaniyā, siyā asaṃyojaniyā. |
The four aggregates may be subject to fetters, or may not be subject to fetters. |
rūpakkhandho saṃyojanavippayutto. |
The aggregate of matter is dissociated from fetters. |
cattāro khandhā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. |
The four aggregates may be associated with fetters, or may be dissociated from fetters. |
rūpakkhandho na vattabbo — “saṃyojanañceva saṃyojaniyo cā”ti, “saṃyojaniyo ceva no ca saṃyojanaṃ”. |
The aggregate of matter cannot be said to be “both a fetter and subject to fetters,” it is “subject to fetters but not a fetter.” |
tayo khandhā na vattabbā — “saṃyojanā ceva saṃyojaniyā cā”ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā — “saṃyojaniyā ceva no ca saṃyojanā”ti. |
The three aggregates cannot be said to be “both fetters and subject to fetters;” they may be subject to fetters but not fetters, or it cannot be said that they are “subject to fetters but not fetters.” |
saṅkhārakkhandho siyā saṃyojanañceva saṃyojaniyo ca, siyā saṃyojaniyo ceva no ca saṃyojanaṃ, siyā na vattabbo — “saṃyojanañceva saṃyojaniyo cā”tipi, “saṃyojaniyo ceva no ca saṃyojanan”tipi. |
The aggregate of mental formations may be both a fetter and subject to fetters, may be subject to fetters but not a fetter, or it cannot be said to be “both a fetter and subject to fetters,” nor “subject to fetters but not a fetter.” |
rūpakkhandho na vattabbo — “saṃyojanañceva saṃyojanasampayutto cā”tipi, “saṃyojanasampayutto ceva no ca saṃyojanan”tipi. |
The aggregate of matter cannot be said to be “both a fetter and associated with fetters,” nor “associated with fetters but not a fetter.” |
tayo khandhā na vattabbā — “saṃyojanā ceva saṃyojanasampayuttā cā”ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanā, siyā na vattabbā — “saṃyojanasampayuttā ceva no ca saṃyojanā”ti. |
The three aggregates cannot be said to be “both fetters and associated with fetters;” they may be associated with fetters but not fetters, or it cannot be said that they are “associated with fetters but not fetters.” |
saṅkhārakkhandho siyā saṃyojanañceva saṃyojanasampayutto ca, siyā saṃyojanasampayutto ceva no ca saṃyojanaṃ, siyā na vattabbo — “saṃyojanañceva saṃyojanasampayutto cā”tipi, “saṃyojanasampayutto ceva no ca saṃyojanan”tipi. |
The aggregate of mental formations may be both a fetter and associated with fetters, may be associated with fetters but not a fetter, or it cannot be said to be “both a fetter and associated with fetters,” nor “associated with fetters but not a fetter.” |
rūpakkhandho saṃyojanavippayuttasaṃyojaniyo. |
The aggregate of matter is dissociated from fetters but subject to them. |
cattāro khandhā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttāsaṃyojaniyā, siyā na vattabbā — “saṃyojanavippayuttasaṃyojaniyā”tipi, “saṃyojanavippayuttāsaṃyojaniyā”tipi. |
The four aggregates may be dissociated from fetters but subject to them, may be dissociated from fetters and not subject to them, or it cannot be said whether they are “dissociated from fetters but subject to them,” or “dissociated from fetters and not subject to them.” |
♦ cattāro khandhā no ganthā. |
♦ The four aggregates are not bonds. |
saṅkhārakkhandho siyā gantho, siyā no gantho. |
The aggregate of mental formations may be a bond, or may not be a bond. |
rūpakkhandho ganthaniyo. |
The aggregate of matter is subject to bonds. |
cattāro khandhā siyā ganthaniyā, siyā aganthaniyā. |
The four aggregates may be subject to bonds, or may not be subject to bonds. |
rūpakkhandho ganthavippayutto. |
The aggregate of matter is dissociated from bonds. |
cattāro khandhā siyā ganthasampayuttā, siyā ganthavippayuttā. |
The four aggregates may be associated with bonds, or may be dissociated from bonds. |
rūpakkhandho na vattabbo — “gantho ceva ganthaniyo cā”ti, “ganthaniyo ceva no ca gantho”. |
The aggregate of matter cannot be said to be “both a bond and subject to bonds,” it is “subject to bonds but not a bond.” |
tayo khandhā na vattabbā — “ganthā ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā — “ganthaniyā ceva no ca ganthā”ti. |
The three aggregates cannot be said to be “both bonds and subject to bonds;” they may be subject to bonds but not bonds, or it cannot be said that they are “subject to bonds but not bonds.” |
saṅkhārakkhandho siyā gantho ceva ganthaniyo ca, siyā ganthaniyo ceva no ca gantho, siyā na vattabbo — “gantho ceva ganthaniyo cā”tipi, “ganthaniyo ceva no ca gantho”tipi. |
The aggregate of mental formations may be both a bond and subject to bonds, may be subject to bonds but not a bond, or it cannot be said to be “both a bond and subject to bonds,” nor “subject to bonds but not a bond.” |
rūpakkhandho na vattabbo — “gantho ceva ganthasampayutto cā”tipi, “ganthasampayutto ceva no ca gantho”tipi. |
The aggregate of matter cannot be said to be “both a bond and associated with bonds,” nor “associated with bonds but not a bond.” |
tayo khandhā na vattabbā — “ganthā ceva ganthasampayuttā cā”ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā — “ganthasampayuttā ceva no ca ganthā”ti. |
The three aggregates cannot be said to be “both bonds and associated with bonds;” they may be associated with bonds but not bonds, or it cannot be said that they are “associated with bonds but not bonds.” |
saṅkhārakkhandho siyā gantho ceva ganthasampayutto ca, siyā ganthasampayutto ceva no ca gantho, siyā na vattabbo — “gantho ceva ganthasampayutto cā”tipi, “ganthasampayutto ceva no ca gantho”ti pi. |
The aggregate of mental formations may be both a bond and associated with bonds, may be associated with bonds but not a bond, or it cannot be said to be “both a bond and associated with bonds,” nor “associated with bonds but not a bond.” |
rūpakkhandho ganthavippayuttaganthaniyo. |
The aggregate of matter is dissociated from bonds but subject to them. |
cattāro khandhā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttāganthaniyā, siyā na vattabbā — “ganthavippayuttaganthaniyā”tipi, “ganthavippayuttāganthaniyā”tipi. |
The four aggregates may be dissociated from bonds but subject to them, may be dissociated from bonds and not subject to them, or it cannot be said whether they are “dissociated from bonds but subject to them,” or “dissociated from bonds and not subject to them.” |
♦ cattāro khandhā no oghā ... pe ... no yogā ... pe ... no nīvaraṇā. |
♦ The four aggregates are not floods ... etc. ... not yokes ... etc. ... not hindrances. |
saṅkhārakkhandho siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. |
The aggregate of mental formations may be a hindrance, or may not be a hindrance. |
rūpakkhandho nīvaraṇiyo. |
The aggregate of matter is subject to hindrances. |
cattāro khandhā siyā nīvaraṇiyā, siyā anīvaraṇiyā. |
The four aggregates may be subject to hindrances, or may not be subject to hindrances. |
rūpakkhandho nīvaraṇavippayutto. |
The aggregate of matter is dissociated from hindrances. |
cattāro khandhā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. |
The four aggregates may be associated with hindrances, or may be dissociated from hindrances. |
rūpakkhandho na vattabbo — “nīvaraṇañceva nīvaraṇiyo cā”ti, “nīvaraṇiyo ceva no ca nīvaraṇaṃ”. |
The aggregate of matter cannot be said to be “both a hindrance and subject to hindrances,” it is “subject to hindrances but not a hindrance.” |
tayo khandhā na vattabbā — “nīvaraṇā ceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā — “nīvaraṇiyā ceva no ca nīvaraṇā”ti. |
The three aggregates cannot be said to be “both hindrances and subject to hindrances;” they may be subject to hindrances but not hindrances, or it cannot be said that they are “subject to hindrances but not hindrances.” |
saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇiyo ca, siyā nīvaraṇiyo ceva no ca nīvaraṇaṃ, siyā na vattabbo — “nīvaraṇañceva nīvaraṇiyo cā”tipi, “nīvaraṇiyo ceva no ca nīvaraṇan”tipi. |
The aggregate of mental formations may be both a hindrance and subject to hindrances, may be subject to hindrances but not a hindrance, or it cannot be said to be “both a hindrance and subject to hindrances,” nor “subject to hindrances but not a hindrance.” |
rūpakkhandho na vattabbo — “nīvaraṇañceva nīvaraṇasampayutto cā”tipi, “nīvaraṇasampayutto ceva no ca nīvaraṇan”tipi. |
The aggregate of matter cannot be said to be “both a hindrance and associated with hindrances,” nor “associated with hindrances but not a hindrance.” |
tayo khandhā na vattabbā — “nīvaraṇā ceva nīvaraṇasampayuttā cā”ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā — “nīvaraṇasampayuttā ceva no ca nīvaraṇā”ti. |
The three aggregates cannot be said to be “both hindrances and associated with hindrances;” they may be associated with hindrances but not hindrances, or it cannot be said that they are “associated with hindrances but not hindrances.” |
saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇasampayutto ca, siyā nīvaraṇasampayutto ceva no ca nīvaraṇaṃ, siyā na vattabbo — “nīvaraṇañceva nīvaraṇasampayutto cā”tipi, “nīvaraṇasampayutto ceva no ca nīvaraṇan”tipi. |
The aggregate of mental formations may be both a hindrance and associated with hindrances, may be associated with hindrances but not a hindrance, or it cannot be said to be “both a hindrance and associated with hindrances,” nor “associated with hindrances but not a hindrance.” |
rūpakkhandho nīvaraṇavippayuttanīvaraṇiyo. |
The aggregate of matter is dissociated from hindrances but subject to them. |
cattāro khandhā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttānīvaraṇiyā, siyā na vattabbā — “nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttānīvaraṇiyā”tipi. |
The four aggregates may be dissociated from hindrances but subject to them, may be dissociated from hindrances and not subject to them, or it cannot be said whether they are “dissociated from hindrances but subject to them,” or “dissociated from hindrances and not subject to them.” |
♦ cattāro khandhā no parāmāsā. |
♦ The four aggregates are not objects of misapprehension. |
saṅkhārakkhandho siyā parāmāso, siyā no parāmāso. |
The aggregate of mental formations may be an object of misapprehension, or may not be an object of misapprehension. |
rūpakkhandho parāmaṭṭho. |
The aggregate of matter is misapprehended. |
cattāro khandhā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. |
The four aggregates may be misapprehended, or may not be misapprehended. |
rūpakkhandho parāmāsavippayutto. |
The aggregate of matter is dissociated from misapprehension. |
tayo khandhā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. |
The three aggregates may be associated with misapprehension, or may be dissociated from misapprehension. |
saṅkhārakkhandho siyā parāmāsasampayutto, siyā parāmāsavippayutto, siyā na vattabbo — “parāmāsasampayutto”tipi, “parāmāsavippayutto”tipi. |
The aggregate of mental formations may be associated with misapprehension, may be dissociated from misapprehension, or it cannot be said to be “associated with misapprehension,” or “dissociated from misapprehension.” |
rūpakkhandho na vattabbo — “parāmāso ceva parāmaṭṭho cā”ti, “parāmaṭṭho ceva no ca parāmāso”. |
The aggregate of matter cannot be said to be “both a misapprehension and misapprehended;” it is “misapprehended but not a misapprehension.” |
tayo khandhā na vattabbā — “parāmāsā ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā — “parāmaṭṭhā ceva no ca parāmāsā”ti. |
The three aggregates cannot be said to be “both misapprehensions and misapprehended;” they may be misapprehended but not misapprehensions, or it cannot be said that they are “misapprehended but not misapprehensions.” |
saṅkhārakkhandho siyā parāmāso ceva parāmaṭṭho ca, siyā parāmaṭṭho ceva no ca parāmāso, siyā na vattabbo — “parāmāso ceva parāmaṭṭho cā”tipi, “parāmaṭṭho ceva no ca parāmāso”tipi. |
The aggregate of mental formations may be both a misapprehension and misapprehended, may be misapprehended but not a misapprehension, or it cannot be said to be “both a misapprehension and misapprehended,” nor “misapprehended but not a misapprehension.” |
rūpakkhandho parāmāsavippayuttaparāmaṭṭho. |
The aggregate of matter is dissociated from misapprehension but misapprehended. |
cattāro khandhā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttāparāmaṭṭhā, siyā na vattabbā — “parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttāparāmaṭṭhā”tipi. |
The four aggregates may be dissociated from misapprehension but misapprehended, may be dissociated from misapprehension and not misapprehended, or it cannot be said whether they are “dissociated from misapprehension but misapprehended,” or “dissociated from misapprehension and not misapprehended.” |
♦ rūpakkhandho anārammaṇo. |
♦ The aggregate of matter is without an object. |
cattāro khandhā sārammaṇā. |
The four aggregates have an object. |
viññāṇakkhandho cittaṃ. |
The aggregate of consciousness is consciousness. |
cattāro khandhā no cittā. |
The four aggregates are not consciousness. |
tayo khandhā cetasikā. |
The three aggregates are mental concomitants. |
dve khandhā acetasikā. |
The two aggregates are not mental concomitants. |
tayo khandhā cittasampayuttā . |
The three aggregates are associated with consciousness. |
rūpakkhandho cittavippayutto. |
The aggregate of matter is dissociated from consciousness. |
viññāṇakkhandho na vattabbo — “cittena sampayutto”tipi, “cittena vippayutto”tipi. |
The aggregate of consciousness cannot be said to be “associated with consciousness” or “dissociated from consciousness.” |
tayo khandhā cittasaṃsaṭṭhā. |
The three aggregates are conjoined with consciousness. |
rūpakkhandho cittavisaṃsaṭṭho. |
The aggregate of matter is disjoined from consciousness. |
viññāṇakkhandho na vattabbo — “cittena saṃsaṭṭho”tipi, “cittena visaṃsaṭṭho”tipi. |
The aggregate of consciousness cannot be said to be “conjoined with consciousness” or “disjoined from consciousness.” |
tayo khandhā cittasamuṭṭhānā. |
The three aggregates originate from consciousness. |
viññāṇakkhandho no cittasamuṭṭhāno. |
The aggregate of consciousness does not originate from consciousness. |
rūpakkhandho siyā cittasamuṭṭhāno, siyā no cittasamuṭṭhāno. |
The aggregate of matter may originate from consciousness, or may not originate from consciousness. |
tayo khandhā cittasahabhuno. |
The three aggregates are coexistent with consciousness. |
viññāṇakkhandho no cittasahabhū. |
The aggregate of consciousness is not coexistent with consciousness. |
rūpakkhandho siyā cittasahabhū, siyā no cittasahabhū. |
The aggregate of matter may be coexistent with consciousness, or may not be coexistent with consciousness. |
tayo khandhā cittānuparivattino. |
The three aggregates are consequential to consciousness. |
viññāṇakkhandho no cittānuparivatti. |
The aggregate of consciousness is not consequential to consciousness. |
rūpakkhandho siyā cittānuparivatti, siyā no cittānuparivatti. |
The aggregate of matter may be consequential to consciousness, or may not be consequential to consciousness. |
tayo khandhā cittasaṃsaṭṭhasamuṭṭhānā. |
The three aggregates originate from the conjoined consciousness. |
dve khandhā no cittasaṃsaṭṭhasamuṭṭhānā. |
The two aggregates do not originate from the conjoined consciousness. |
tayo khandhā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. |
The three aggregates are coexistent with the originating conjoined consciousness. |
dve khandhā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. |
The two aggregates are not coexistent with the originating conjoined consciousness. |
tayo khandhā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. |
The three aggregates are consequential to the originating conjoined consciousness. |
dve khandhā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino. |
The two aggregates are not consequential to the originating conjoined consciousness. |
♦ viññāṇakkhandho ajjhattiko. |
♦ The aggregate of consciousness is internal. |
tayo khandhā bāhirā. |
The three aggregates are external. |
rūpakkhandho siyā ajjhattiko, siyā bāhiro. |
The aggregate of matter may be internal, or may be external. |
cattāro khandhā no upādā. |
The four aggregates are not derived. |
rūpakkhandho siyā upādā, siyā no upādā, siyā upādinnā, siyā anupādinnā. |
The aggregate of matter may be derived, or may not be derived, may be clung to, or may not be clung to. |
cattāro khandhā no upādānā. |
The four aggregates are not clingings. |
saṅkhārakkhandho siyā upādānaṃ, siyā no upādānaṃ. |
The aggregate of mental formations may be a clinging, or may not be a clinging. |
rūpakkhandho upādāniyo. |
The aggregate of matter is a basis for clinging. |
cattāro khandhā siyā upādāniyā, siyā anupādāniyā. |
The four aggregates may be a basis for clinging, or may not be a basis for clinging. |
rūpakkhandho upādānavippayutto. |
The aggregate of matter is dissociated from clinging. |
cattāro khandhā siyā upādānasampayuttā, siyā upādānavippayuttā. |
The four aggregates may be associated with clinging, or may be dissociated from clinging. |
rūpakkhandho na vattabbo — “upādānañceva upādāniyo cā”ti, “upādāniyo ceva no ca upādānaṃ”. |
The aggregate of matter cannot be said to be “both a clinging and a basis for clinging;” it is “a basis for clinging but not a clinging.” |
tayo khandhā na vattabbā — “upādānañceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānā, siyā na vattabbā — “upādāniyā ceva no ca upādānā”ti. |
The three aggregates cannot be said to be “both clingings and a basis for clinging;” they may be a basis for clinging but not clingings, or it cannot be said that they are “a basis for clinging but not clingings.” |
saṅkhārakkhandho siyā upādānañceva upādāniyo ca, siyā upādāniyo ceva no ca upādānaṃ, siyā na vattabbo — “upādānañceva upādāniyo cā”tipi, “upādāniyo ceva no ca upādānan”tipi. |
The aggregate of mental formations may be both a clinging and a basis for clinging, may be a basis for clinging but not a clinging, or it cannot be said to be “both a clinging and a basis for clinging,” nor “a basis for clinging but not a clinging.” |
rūpakkhandho na vattabbo — “upādānañceva upādānasampayutto cā”tipi, “upādānasampayutto ceva no ca upādānan”tipi. |
The aggregate of matter cannot be said to be “both a clinging and associated with clinging,” nor “associated with clinging but not a clinging.” |
tayo khandhā na vattabbā — “upādānā ceva upādānasampayuttā cā”ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā — “upādānasampayuttā ceva no ca upādānā”ti. |
The three aggregates cannot be said to be “both clingings and associated with clinging;” they may be associated with clinging but not clingings, or it cannot be said that they are “associated with clinging but not clingings.” |
saṅkhārakkhandho siyā upādānañceva upādānasampayutto ca, siyā upādānasampayutto ceva no ca upādānaṃ, siyā na vattabbo — “upādānañceva upādānasampayutto cā”tipi, “upādānasampayutto ceva no ca upādānan”tipi. |
The aggregate of mental formations may be both a clinging and associated with clinging, may be associated with clinging but not a clinging, or it cannot be said to be “both a clinging and associated with clinging,” nor “associated with clinging but not a clinging.” |
rūpakkhandho upādānavippayuttaupādāniyo. |
The aggregate of matter is dissociated from clinging but a basis for clinging. |
cattāro khandhā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttānupādāniyā, siyā na vattabbā — “upādānavippayuttaupādāniyā”tipi, “upādānavippayuttānupādāniyā”tipi. |
The four aggregates may be dissociated from clinging but a basis for clinging, may be dissociated from clinging and not a basis for clinging, or it cannot be said whether they are “dissociated from clinging but a basis for clinging,” or “dissociated from clinging and not a basis for clinging.” |
♦ cattāro khandhā no kilesā. |
♦ The four aggregates are not defilements. |
saṅkhārakkhandho siyā kileso, siyā no kileso. |
The aggregate of mental formations may be a defilement, or may not be a defilement. |
rūpakkhandho saṃkilesiko. |
The aggregate of matter is defiling. |
cattāro khandhā siyā saṃkilesikā, siyā asaṃkilesikā. |
The four aggregates may be defiling, or may not be defiling. |
rūpakkhandho asaṃkiliṭṭho. |
The aggregate of matter is undefiled. |
cattāro khandhā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. |
The four aggregates may be defiled, or may be undefiled. |
rūpakkhandho kilesavippayutto. |
The aggregate of matter is dissociated from defilements. |
cattāro khandhā siyā kilesasampayuttā, siyā kilesavippayuttā. |
The four aggregates may be associated with defilements, or may be dissociated from defilements. |
rūpakkhandho na vattabbo — “kileso ceva saṃkilesiko cā”ti, “saṃkilesiko ceva no ca kileso”. |
The aggregate of matter cannot be said to be “both a defilement and defiling;” it is “defiling but not a defilement.” |
tayo khandhā na vattabbā — “kilesā ceva saṃkilesikā cā”ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā — “saṃkilesikā ceva no ca kilesā”ti. |
The three aggregates cannot be said to be “both defilements and defiling;” they may be defiling but not defilements, or it cannot be said that they are “defiling but not defilements.” |
saṅkhārakkhandho siyā kileso ceva saṃkilesiko ca, siyā saṃkilesiko ceva no ca kileso, siyā na vattabbo — “kileso ceva saṃkilesiko cā”tipi, “saṃkilesiko ceva no ca kileso”tipi. |
The aggregate of mental formations may be both a defilement and defiling, may be defiling but not a defilement, or it cannot be said to be “both a defilement and defiling,” nor “defiling but not a defilement.” |
rūpakkhandho na vattabbo — “kileso ceva saṃkiliṭṭho cā”tipi, “saṃkiliṭṭho ceva no ca kileso”tipi. |
The aggregate of matter cannot be said to be “both a defilement and defiled,” nor “defiled but not a defilement.” |
tayo khandhā na vattabbā — “kileso ceva saṃkiliṭṭhā cā”ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā — “saṃkiliṭṭhā ceva no ca kilesā”ti. |
The three aggregates cannot be said to be “both a defilement and defiled;” they may be defiled but not defilements, or it cannot be said that they are “defiled but not defilements.” |
saṅkhārakkhandho siyā kileso ceva saṃkiliṭṭho ca, siyā saṃkiliṭṭho ceva no ca kileso, siyā na vattabbo — “kileso ceva saṃkiliṭṭho cā”tipi, “saṃkiliṭṭho ceva no ca kileso”tipi. |
The aggregate of mental formations may be both a defilement and defiled, may be defiled but not a defilement, or it cannot be said to be “both a defilement and defiled,” nor “defiled but not a defilement.” |
♦ rūpakkhandho na vattabbo — “kileso ceva kilesasampayutto cā”tipi, “kilesasampayutto ceva no ca kileso”tipi. |
♦ The aggregate of matter cannot be said to be “both a defilement and associated with defilement,” nor “associated with defilement but not a defilement.” |
tayo khandhā na vattabbā — “kilesā ceva kilesasampayuttā cā”ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā — kilesasampayuttā ceva no ca kilesā”ti. |
The three aggregates cannot be said to be “both defilements and associated with defilement;” they may be associated with defilement but not defilements, or it cannot be said that they are “associated with defilement but not defilements.” |
saṅkhārakkhandho siyā kileso ceva kilesasampayutto ca, siyā kilesasampayutto ceva no ca kileso, siyā na vattabbo — “kileso ceva kilesasampayutto cā”tipi, “kilesasampayutto ceva no ca kileso”tipi. |
The aggregate of mental formations may be both a defilement and associated with defilement, may be associated with defilement but not a defilement, or it cannot be said to be “both a defilement and associated with defilement,” nor “associated with defilement but not a defilement.” |
rūpakkhandho kilesavippayuttasaṃkilesiko. |
The aggregate of matter is dissociated from defilements but defiling. |
cattāro khandhā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttāsaṃkilesikā, siyā na vattabbā — “kilesavippayuttasaṃkilesikā”tipi, “kilesavippayuttāsaṃkilesikā”tipi. |
The four aggregates may be dissociated from defilements but defiling, may be dissociated from defilements and not defiling, or it cannot be said whether they are “dissociated from defilements but defiling,” or “dissociated from defilements and not defiling.” |
♦ rūpakkhandho na dassanena pahātabbo. |
♦ The aggregate of matter is not to be abandoned by vision. |
cattāro khandhā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. |
The four aggregates may be abandoned by vision, or may not be abandoned by vision. |
rūpakkhandho na bhāvanāya pahātabbo . |
The aggregate of matter is not to be abandoned by cultivation. |
cattāro khandhā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. |
The four aggregates may be abandoned by cultivation, or may not be abandoned by cultivation. |
rūpakkhandho na dassanena pahātabbahetuko. |
The aggregate of matter does not have a cause to be abandoned by vision. |
cattāro khandhā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. |
The four aggregates may have a cause to be abandoned by vision, or may not have a cause to be abandoned by vision. |
rūpakkhandho na bhāvanāya pahātabbahetuko. |
The aggregate of matter does not have a cause to be abandoned by cultivation. |
cattāro khandhā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. |
The four aggregates may have a cause to be abandoned by cultivation, or may not have a cause to be abandoned by cultivation. |
rūpakkhandho avitakko. |
The aggregate of matter is without initial application. |
cattāro khandhā siyā savitakkā, siyā avitakkā. |
The four aggregates may be with initial application, or may be without initial application. |
rūpakkhandho avicāro. |
The aggregate of matter is without sustained application. |
cattāro khandhā siyā savicārā, siyā avicārā. |
The four aggregates may be with sustained application, or may be without sustained application. |
rūpakkhandho appītiko, cattāro khandhā siyā sappītikā, siyā appītikā. |
The aggregate of matter is without joy, the four aggregates may be with joy, or may be without joy. |
rūpakkhandho na pītisahagato. |
The aggregate of matter is not accompanied by joy. |
cattāro khandhā siyā pītisahagatā, siyā na pītisahagatā. |
The four aggregates may be accompanied by joy, or may not be accompanied by joy. |
dve khandhā na sukhasahagatā. |
The two aggregates are not accompanied by pleasure. |
tayo khandhā siyā sukhasahagatā, siyā na sukhasahagatā. |
The three aggregates may be accompanied by pleasure, or may not be accompanied by pleasure. |
dve khandhā na upekkhāsahagatā. |
The two aggregates are not accompanied by equanimity. |
tayo khandhā siyā upekkhāsahagatā, siyā na upekkhāsahagatā. |
The three aggregates may be accompanied by equanimity, or may not be accompanied by equanimity. |
♦ rūpakkhandho kāmāvacaro. |
♦ The aggregate of matter pertains to the sense sphere. |
cattāro khandhā siyā kāmāvacarā, siyā na kāmāvacarā. |
The four aggregates may pertain to the sense sphere, or may not pertain to the sense sphere. |
rūpakkhandho na rūpāvacaro. |
The aggregate of matter does not pertain to the fine-material sphere. |
cattāro khandhā siyā rūpāvacarā, siyā na rūpāvacarā. |
The four aggregates may pertain to the fine-material sphere, or may not pertain to the fine-material sphere. |
rūpakkhandho na arūpāvacaro. |
The aggregate of matter does not pertain to the immaterial sphere. |
cattāro khandhā siyā arūpāvacarā, siyā na arūpāvacarā. |
The four aggregates may pertain to the immaterial sphere, or may not pertain to the immaterial sphere. |
rūpakkhandho pariyāpanno. |
The aggregate of matter is included (in the three spheres). |
cattāro khandhā siyā pariyāpannā, siyā apariyāpannā. |
The four aggregates may be included, or may be unincluded (supramundane). |
rūpakkhandho aniyyāniko. |
The aggregate of matter is not leading to emancipation. |
cattāro khandhā siyā niyyānikā, siyā aniyyānikā. |
The four aggregates may be leading to emancipation, or may not be leading to emancipation. |
rūpakkhandho aniyato. |
The aggregate of matter is not fixed. |
cattāro khandhā siyā niyatā, siyā aniyatā. |
The four aggregates may be fixed, or may not be fixed. |
rūpakkhandho sauttaro. |
The aggregate of matter has a superior. |
cattāro khandhā siyā sauttarā, siyā anuttarā. |
The four aggregates may have a superior, or may be unsurpassable. |
rūpakkhandho araṇo. |
The aggregate of matter is without conflict. |
cattāro khandhā siyā saraṇā, siyā araṇāti. |
The four aggregates may be with conflict, or may be without conflict. |
♦ pañhāpucchakaṃ. |
♦ The Chapter of Questions. |
♦ khandhavibhaṅgo niṭṭhito. |
♦ The Analysis of the Aggregates is Finished. |
♦ 2. āyatanavibhaṅgo |
♦ 2. The Analysis of the Sense Bases |
♦ 1. suttantabhājanīyaṃ |
♦ 1. The Sutta Method of Exposition |
♦ 154. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. |
♦ 154. The twelve sense bases are: the eye-base, the form-base, the ear-base, the sound-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the mental-object-base. |
♦ cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. |
♦ The eye is impermanent, suffering, not-self, subject to change. |
rūpā aniccā dukkhā anattā vipariṇāmadhammā. |
Forms are impermanent, suffering, not-self, subject to change. |
sotaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. |
The ear is impermanent, suffering, not-self, subject to change. |
saddā aniccā dukkhā anattā vipariṇāmadhammā. |
Sounds are impermanent, suffering, not-self, subject to change. |
ghānaṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. |
The nose is impermanent, suffering, not-self, subject to change. |
gandhā aniccā dukkhā anattā vipariṇāmadhammā. |
Odors are impermanent, suffering, not-self, subject to change. |
jivhā aniccā dukkhā anattā vipariṇāmadhammā. |
The tongue is impermanent, suffering, not-self, subject to change. |
rasā aniccā dukkhā anattā vipariṇāmadhammā. |
Tastes are impermanent, suffering, not-self, subject to change. |
kāyo anicco dukkho anattā vipariṇāmadhammo. |
The body is impermanent, suffering, not-self, subject to change. |
phoṭṭhabbā aniccā dukkhā anattā vipariṇāmadhammā. |
Tangibles are impermanent, suffering, not-self, subject to change. |
mano anicco dukkho anattā vipariṇāmadhammo. |
The mind is impermanent, suffering, not-self, subject to change. |
dhammā aniccā dukkhā anattā vipariṇāmadhammā. |
Mental objects are impermanent, suffering, not-self, subject to change. |
♦ suttantabhājanīyaṃ. |
♦ The Sutta Method of Exposition. |
♦ 2. abhidhammabhājanīyaṃ |
♦ 2. The Abhidhamma Method of Exposition |
♦ 155. dvādasāyatanāni — cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ. |
♦ 155. The twelve sense bases are: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base, the form-base, the sound-base, the odor-base, the taste-base, the tangible-base, the mental-object-base. |
♦ 156. tattha katamaṃ cakkhāyatanaṃ? |
♦ 156. Therein, what is the eye-base? |
yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena cakkhunā anidassanena sappaṭighena rūpaṃ sanidassanaṃ sappaṭighaṃ passi vā passati vā passissati vā passe vā, cakkhumpetaṃ cakkhāyatanampetaṃ cakkhudhātupesā cakkhundriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ nettampetaṃ nayanampetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. |
That eye which is a sensitivity derived from the four great elements, included in one's own being, invisible, and resistant; that eye by which, being invisible and resistant, one saw, sees, will see, or may see a form that is visible and resistant; this is also the eye, this is also the eye-base, this is also the eye-element, this is also the eye-faculty, this is also the world, this is also the door, this is also the ocean, this is also the white, this is also the field, this is also the ground, this is also the net, this is also the eye-organ, this is also the near shore, this is also the empty village. |
idaṃ vuccati “cakkhāyatanaṃ” . |
This is called the “eye-base”. |
♦ 157. tattha katamaṃ sotāyatanaṃ? |
♦ 157. Therein, what is the ear-base? |
yaṃ sotaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena sotena anidassanena sappaṭighena saddaṃ anidassanaṃ sappaṭighaṃ suṇi vā suṇāti vā suṇissati vā suṇe vā, sotampetaṃ sotāyatanampetaṃ sotadhātupesā sotindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. |
That ear which is a sensitivity derived from the four great elements, included in one's own being, invisible, and resistant; that ear by which, being invisible and resistant, one heard, hears, will hear, or may hear a sound that is invisible and resistant; this is also the ear, this is also the ear-base, this is also the ear-element, this is also the ear-faculty, this is also the world, this is also the door, this is also the ocean, this is also the white, this is also the field, this is also the ground, this is also the near shore, this is also the empty village. |
idaṃ vuccati “sotāyatanaṃ”. |
This is called the “ear-base.” |
♦ 158. tattha katamaṃ ghānāyatanaṃ? |
♦ 158. Therein, what is the nose-base? |
yaṃ ghānaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena ghānena anidassanena sappaṭighena gandhaṃ anidassanaṃ sappaṭighaṃ ghāyi vā ghāyati vā ghāyissati vā ghāye vā, ghānampetaṃ ghānāyatanampetaṃ ghānadhātupesā ghānindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. |
That nose which is a sensitivity derived from the four great elements, included in one's own being, invisible, and resistant; that nose by which, being invisible and resistant, one smelled, smells, will smell, or may smell an odor that is invisible and resistant; this is also the nose, this is also the nose-base, this is also the nose-element, this is also the nose-faculty, this is also the world, this is also the door, this is also the ocean, this is also the white, this is also the field, this is also the ground, this is also the near shore, this is also the empty village. |
idaṃ vuccati “ghānāyatanaṃ”. |
This is called the “nose-base.” |
♦ 159. tattha katamaṃ jivhāyatanaṃ? |
♦ 159. Therein, what is the tongue-base? |
yā jivhā catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yāya jivhāya anidassanāya sappaṭighāya rasaṃ anidassanaṃ sappaṭighaṃ sāyi vā sāyati vā sāyissati vā sāye vā, jivhāpesā jivhāyatanampetaṃ jivhādhātupesā jīvhindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. |
That tongue which is a sensitivity derived from the four great elements, included in one's own being, invisible, and resistant; that tongue by which, being invisible and resistant, one tasted, tastes, will taste, or may taste a taste that is invisible and resistant; this is also the tongue, this is also the tongue-base, this is also the tongue-element, this is also the tongue-faculty, this is also the world, this is also the door, this is also the ocean, this is also the white, this is also the field, this is also the ground, this is also the near shore, this is also the empty village. |
idaṃ vuccati “jivhāyatanaṃ”. |
This is called the “tongue-base.” |
♦ 160. tattha katamaṃ kāyāyatanaṃ? |
♦ 160. Therein, what is the body-base? |
yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo attabhāvapariyāpanno anidassano sappaṭigho, yena kāyena anidassanena sappaṭighena phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ phusi vā phusati vā phusissati vā phuse vā, kāyopeso kāyāyatanampetaṃ kāyadhātupesā kāyindriyampetaṃ lokopeso dvārāpesā samuddopeso paṇḍarampetaṃ khettampetaṃ vatthumpetaṃ orimaṃ tīrampetaṃ suñño gāmopeso. |
That body which is a sensitivity derived from the four great elements, included in one's own being, invisible, and resistant; that body by which, being invisible and resistant, one touched, touches, will touch, or may touch a tangible that is invisible and resistant; this is also the body, this is also the body-base, this is also the body-element, this is also the body-faculty, this is also the world, this is also the door, this is also the ocean, this is also the white, this is also the field, this is also the ground, this is also the near shore, this is also the empty village. |
idaṃ vuccati “kāyāyatanaṃ”. |
This is called the “body-base.” |
♦ 161. tattha katamaṃ manāyatanaṃ? |
♦ 161. Therein, what is the mind-base? |
ekavidhena manāyatanaṃ — phassasampayuttaṃ. |
In one way, the mind-base is: associated with contact. |
♦ duvidhena manāyatanaṃ — atthi sahetukaṃ, atthi ahetukaṃ. |
♦ In two ways, the mind-base is: there is that with root, there is that without root. |
♦ tividhena manāyatanaṃ — atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. |
♦ In three ways, the mind-base is: there is wholesome, there is unwholesome, there is indeterminate. |
♦ catubbidhena manāyatanaṃ — atthi kāmāvacaraṃ, atthi rūpāvacaraṃ, atthi arūpāvacaraṃ, atthi apariyāpannaṃ. |
♦ In four ways, the mind-base is: there is that of the sense-sphere, there is that of the form-sphere, there is that of the formless-sphere, there is the unincluded. |
♦ pañcavidhena manāyatanaṃ — atthi sukhindriyasampayuttaṃ, atthi dukkhindriyasampayuttaṃ, atthi somanassindriyasampayuttaṃ, atthi domanassindriyasampayuttaṃ, atthi upekkhindriyasampayuttaṃ. |
♦ In five ways, the mind-base is: there is that associated with the faculty of pleasure, there is that associated with the faculty of pain, there is that associated with the faculty of mental pleasure, there is that associated with the faculty of mental pain, there is that associated with the faculty of equanimity. |
♦ chabbidhena manāyatanaṃ — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. |
♦ In six ways, the mind-base is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
evaṃ chabbidhena manāyatanaṃ. |
Thus in six ways is the mind-base. |
♦ sattavidhena manāyatanaṃ — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. |
♦ In seven ways, the mind-base is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness-element. |
evaṃ sattavidhena manāyatanaṃ. |
Thus in seven ways is the mind-base. |
♦ aṭṭhavidhena manāyatanaṃ — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu. |
♦ In eight ways, the mind-base is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness that is accompanied by pleasure, that is accompanied by pain, mind-element, mind-consciousness-element. |
evaṃ aṭṭhavidhena manāyatanaṃ. |
Thus in eight ways is the mind-base. |
♦ navavidhena manāyatanaṃ — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. |
♦ In nine ways, the mind-base is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness-element that is wholesome, that is unwholesome, that is indeterminate. |
evaṃ navavidhena manāyatanaṃ. |
Thus in nine ways is the mind-base. |
♦ dasavidhena manāyatanaṃ — cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. |
♦ In ten ways, the mind-base is: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness that is accompanied by pleasure, that is accompanied by pain, mind-element, mind-consciousness-element that is wholesome, that is unwholesome, that is indeterminate. |
evaṃ dasavidhena manāyatanaṃ. |
Thus in ten ways is the mind-base. |
♦ ekavidhena manāyatanaṃ — phassasampayuttaṃ. |
♦ In one way, the mind-base is: associated with contact. |
♦ duvidhena manāyatanaṃ — atthi sahetukaṃ, atthi ahetukaṃ. |
♦ In two ways, the mind-base is: there is that with root, there is that without root. |
♦ tividhena manāyatanaṃ — atthi sukhāya vedanāya sampayuttaṃ, atthi dukkhāya vedanāya sampayuttaṃ, atthi adukkhamasukhāya vedanāya sampayuttaṃ ... pe .... evaṃ bahuvidhena manāyatanaṃ. |
♦ In three ways, the mind-base is: there is that associated with pleasant feeling, there is that associated with painful feeling, there is that associated with neither-painful-nor-pleasant feeling ... etc. ... Thus in many ways is the mind-base. |
idaṃ vuccati “manāyatanaṃ”. |
This is called the “mind-base”. |
♦ 162. tattha katamaṃ rūpāyatanaṃ? |
♦ 162. Therein, what is the form-base? |
yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakaṃ lohitakaṃ odātaṃ kāḷakaṃ mañjiṭṭhakaṃ hari harivaṇṇaṃ ambaṅkuravaṇṇaṃ dīghaṃ rassaṃ aṇuṃ thūlaṃ vaṭṭaṃ parimaṇḍalaṃ caturassaṃ chaḷaṃsaṃ aṭṭhaṃsaṃ soḷasaṃsaṃ ninnaṃ thalaṃ chāyā ātapo āloko andhakāro abbhā mahikā dhūmo rajo candamaṇḍalassa vaṇṇanibhā sūriyamaṇḍalassa vaṇṇanibhā tārakarūpānaṃ vaṇṇanibhā ādāsamaṇḍalassa vaṇṇanibhā maṇisaṅkhamuttaveḷuriyassa vaṇṇanibhā jātarūparajatassa vaṇṇanibhā, yaṃ vā panaññampi atthi rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ, yaṃ rūpaṃ sanidassanaṃ sappaṭighaṃ cakkhunā anidassanena sappaṭighena passi vā passati vā passissati vā passe vā, rūpampetaṃ rūpāyatanampetaṃ rūpadhātupesā. |
That form which is derived from the four great elements, having the appearance of color, visible and resistant, blue, yellow, red, white, black, crimson, green, greenish-yellow, mango-bud colored, long, short, minute, gross, round, circular, square, hexagonal, octagonal, sixteen-sided, low, high, shadow, sunshine, light, darkness, cloud, mist, smoke, dust, the appearance of the moon-disc, the appearance of the sun-disc, the appearance of the stars, the appearance of a mirror-disc, the appearance of a gem, shell, pearl, beryl, the appearance of gold and silver, or whatever other form there is, derived from the four great elements, having the appearance of color, visible and resistant; that form which is visible and resistant, which one saw, sees, will see, or may see with the eye that is invisible and resistant; this is also form, this is also the form-base, this is also the form-element. |
idaṃ vuccati “rūpāyatanaṃ”. |
This is called the “form-base.” |
♦ 163. tattha katamaṃ saddāyatanaṃ? |
♦ 163. Therein, what is the sound-base? |
yo saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho bherisaddo mudiṅgasaddo saṅkhasaddo paṇavasaddo gītasaddo vāditasaddo sammasaddo pāṇisaddo sattānaṃ nigghosasaddo dhātūnaṃ sannighātasaddo vātasaddo udakasaddo manussasaddo amanussasaddo, yo vā panaññopi atthi saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho, yaṃ saddaṃ anidassanaṃ sappaṭighaṃ sotena anidassanena sappaṭighena suṇi vā suṇāti vā suṇissati vā suṇe vā, saddopeso saddāyatanampetaṃ saddadhātupesā. |
That sound which is derived from the four great elements, invisible and resistant, the sound of a drum, the sound of a tabor, the sound of a conch, the sound of a small drum, the sound of singing, the sound of music, the sound of cymbals, the sound of hands, the sound of beings' voices, the sound of the clash of elements, the sound of wind, the sound of water, the sound of humans, the sound of non-humans, or whatever other sound there is, derived from the four great elements, invisible and resistant; that sound which is invisible and resistant, which one heard, hears, will hear, or may hear with the ear that is invisible and resistant; this is also sound, this is also the sound-base, this is also the sound-element. |
idaṃ vuccati “saddāyatanaṃ”. |
This is called the “sound-base.” |
♦ 164. tattha katamaṃ gandhāyatanaṃ? |
♦ 164. Therein, what is the odor-base? |
yo gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho mūlagandho sāragandho tacagandho pattagandho pupphagandho phalagandho āmagandho vissagandho sugandho duggandho, yo vā panaññopi atthi gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho, yaṃ gandhaṃ anidassanaṃ sappaṭighaṃ ghānena anidassanena sappaṭighena ghāyi vā ghāyati vā ghāyissati vā ghāye vā, gandhopeso gandhāyatanampetaṃ gandhadhātupesā. |
That odor which is derived from the four great elements, invisible and resistant, the smell of a root, the smell of heartwood, the smell of bark, the smell of a leaf, the smell of a flower, the smell of a fruit, a raw smell, a fishy smell, a pleasant smell, an unpleasant smell, or whatever other odor there is, derived from the four great elements, invisible and resistant; that odor which is invisible and resistant, which one smelled, smells, will smell, or may smell with the nose that is invisible and resistant; this is also odor, this is also the odor-base, this is also the odor-element. |
idaṃ vuccati “gandhāyatanaṃ”. |
This is called the “odor-base.” |
♦ 165. tattha katamaṃ rasāyatanaṃ? |
♦ 165. Therein, what is the taste-base? |
yo raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu, yo vā panaññopi atthi raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho, yaṃ rasaṃ anidassanaṃ sappaṭighaṃ jivhāya anidassanāya sappaṭighāya sāyi vā sāyati vā sāyissati vā sāye vā, rasopeso rasāyatanampetaṃ rasadhātupesā. |
That taste which is derived from the four great elements, invisible and resistant, the taste of a root, the taste of a stem, the taste of bark, the taste of a leaf, the taste of a flower, the taste of a fruit, sour, sweet, bitter, pungent, salty, alkaline, astringent, insipid, delicious, not delicious, or whatever other taste there is, derived from the four great elements, invisible and resistant; that taste which is invisible and resistant, which one tasted, tastes, will taste, or may taste with the tongue that is invisible and resistant; this is also taste, this is also the taste-base, this is also the taste-element. |
idaṃ vuccati “rasāyatanaṃ”. |
This is called the “taste-base.” |
♦ 166. tattha katamaṃ phoṭṭhabbāyatanaṃ? |
♦ 166. Therein, what is the tangible-base? |
pathavīdhātu tejodhātu vāyodhātu kakkhaḷaṃ mudukaṃ saṇhaṃ pharusaṃ sukhasamphassaṃ dukkhasamphassaṃ garukaṃ lahukaṃ, yaṃ phoṭṭhabbaṃ anidassanaṃ sappaṭighaṃ kāyena anidassanena sappaṭighena phusi vā phusati vā phusissati vā phuse vā, phoṭṭhabbopeso phoṭṭhabbāyatanampetaṃ phoṭṭhabbadhātupesā. |
The earth-element, the fire-element, the air-element, hard, soft, smooth, rough, pleasant contact, painful contact, heavy, light; that tangible which is invisible and resistant, which one touched, touches, will touch, or may touch with the body that is invisible and resistant; this is also the tangible, this is also the tangible-base, this is also the tangible-element. |
idaṃ vuccati “phoṭṭhabbāyatanaṃ”. |
This is called the “tangible-base.” |
♦ 167. tattha katamaṃ dhammāyatanaṃ? |
♦ 167. Therein, what is the mental-object-base? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho, yañca rūpaṃ anidassanāppaṭighaṃ dhammāyatanapariyāpannaṃ, asaṅkhatā ca dhātu. |
The aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and that matter which is invisible, non-resistant, and included in the mental-object-base, and the unconditioned element. |
♦ tattha katamo vedanākkhandho? |
♦ Therein, what is the aggregate of feeling? |
ekavidhena vedanākkhandho — phassasampayutto. |
In one way, the aggregate of feeling is: associated with contact. |
duvidhena vedanākkhandho — atthi sahetuko, atthi ahetuko. |
In two ways, the aggregate of feeling is: there is that with root, there is that without root. |
tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe ... evaṃ dasavidhena vedanākkhandho ... pe ... evaṃ bahuvidhena vedanākkhandho. |
In three ways, the aggregate of feeling is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of feeling ... etc. ... Thus in many ways is the aggregate of feeling. |
ayaṃ vuccati “vedanākkhandho”. |
This is called the “aggregate of feeling.” |
♦ tattha katamo saññākkhandho? |
♦ Therein, what is the aggregate of perception? |
ekavidhena saññākkhandho — phassasampayutto. |
In one way, the aggregate of perception is: associated with contact. |
duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
In two ways, the aggregate of perception is: there is that with root, there is that without root. |
tividhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe ... evaṃ dasavidhena saññākkhandho ... pe ... evaṃ bahuvidhena saññākkhandho. |
In three ways, the aggregate of perception is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of perception ... etc. ... Thus in many ways is the aggregate of perception. |
ayaṃ vuccati “saññākkhandho”. |
This is called the “aggregate of perception.” |
♦ tattha katamo saṅkhārakkhandho? |
♦ Therein, what is the aggregate of mental formations? |
ekavidhena saṅkhārakkhandho — cittasampayutto. |
In one way, the aggregate of mental formations is: associated with consciousness. |
duvidhena saṅkhārakkhandho — atthi hetu, atthi na hetu. |
In two ways, the aggregate of mental formations is: there is a cause, there is no cause. |
tividhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe ... evaṃ dasavidhena saṅkhārakkhandho ... pe ... evaṃ bahuvidhena saṅkhārakkhandho. |
In three ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of mental formations ... etc. ... Thus in many ways is the aggregate of mental formations. |
ayaṃ vuccati “saṅkhārakkhandho”. |
This is called the “aggregate of mental formations.” |
♦ tattha katamaṃ rūpaṃ anidassanāppaṭighaṃ dhammāyatanapariyāpannaṃ? |
♦ Therein, what is the matter that is invisible, non-resistant, and included in the mental-object-base? |
itthindriyaṃ purisindriyaṃ ... pe ... kabaḷīkāro āhāro. |
The femininity faculty, the masculinity faculty... etc. ... edible food. |
idaṃ vuccati rūpaṃ “anidassanāppaṭighaṃ dhammāyatanapariyāpannaṃ”. |
This is called the matter “that is invisible, non-resistant, and included in the mental-object-base.” |
♦ tattha katamā asaṅkhatā dhātu? |
♦ Therein, what is the unconditioned element? |
rāgakkhayo, dosakkhayo, mohakkhayo — ayaṃ vuccati “asaṅkhatā dhātu”. |
The destruction of greed, the destruction of hatred, the destruction of delusion—this is called the “unconditioned element.” |
♦ idaṃ vuccati dhammāyatanaṃ. |
♦ This is called the mental-object-base. |
♦ abhidhammabhājanīyaṃ. |
♦ The Abhidhamma Method of Exposition. |
♦ 3. pañhāpucchakaṃ |
♦ 3. The Chapter of Questions |
♦ [unnamed] |
♦ [unnamed] |
♦ 168. dvādasāyatanāni — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. |
♦ 168. The twelve sense bases are: the eye-base, the form-base, the ear-base, the sound-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the mental-object-base. |
♦ 169. dvādasannaṃ āyatanānaṃ kati kusalā, kati akusalā, kati abyākatā ... pe ... kati saraṇā, kati araṇā? |
♦ 169. Of the twelve sense bases, how many are wholesome, how many are unwholesome, how many are indeterminate ... etc. ... how many are with conflict, how many are without conflict? |
♦ 1. tikaṃ |
♦ 1. The Triads |
♦ 170. dasāyatanā abyākatā. |
♦ 170. Ten sense bases are indeterminate. |
dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā. |
Two sense bases may be wholesome, may be unwholesome, may be indeterminate. |
dasāyatanā na vattabbā — “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. |
Ten sense bases cannot be said to be “associated with pleasant feeling,” or “associated with painful feeling,” or “associated with neither-pleasant-nor-painful feeling.” |
manāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ. |
The mind-base may be associated with pleasant feeling, may be associated with painful feeling, or may be associated with neither-pleasant-nor-painful feeling. |
dhammāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ — “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi. |
The mental-object-base may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling, or it cannot be said to be “associated with pleasant feeling,” or “associated with painful feeling,” or “associated with neither-pleasant-nor-painful feeling.” |
dasāyatanā nevavipākanavipākadhammadhammā. |
Ten sense bases are neither resultant nor productive of resultants. |
dvāyatanā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
Two sense bases may be resultant, may be productive of resultants, or may be neither resultant nor productive of resultants. |
♦ pañcāyatanā upādinnupādāniyā. |
♦ Five sense bases are clung to and bases for clinging. |
saddāyatanaṃ anupādinnupādāniyaṃ. |
The sound-base is not clung to but is a basis for clinging. |
cattāro āyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādāniyā. |
Four sense bases may be clung to and bases for clinging, may not be clung to but be bases for clinging, or may not be bases for clinging. |
dvāyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
Two sense bases may be clung to and bases for clinging, may not be clung to but be bases for clinging, or may be neither clung to nor bases for clinging. |
dasāyatanā asaṃkiliṭṭhasaṃkilesikā. |
Ten sense bases are undefiled but defiling. |
dvāyatanā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhāsaṃkilesikā. |
Two sense bases may be defiled and defiling, may be undefiled but defiling, or may be undefiled and undefiling. |
dasāyatanā avitakkāvicārā. |
Ten sense bases are without initial and sustained application. |
manāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ. |
The mind-base may be with initial and sustained application, may be with only sustained application without initial application, or may be without initial and sustained application. |
dhammāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ, siyā na vattabbaṃ — “savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkāvicāran”tipi. |
The mental-object-base may be with initial and sustained application, may be with only sustained application without initial application, may be without initial and sustained application, or it cannot be said to be “with initial and sustained application,” or “with only sustained application without initial application,” or “without initial and sustained application.” |
dasāyatanā na vattabbā — “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. |
Ten sense bases cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
dvāyatanā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā — “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. |
Two sense bases may be accompanied by joy, may be accompanied by pleasure, may be accompanied by equanimity, or cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
♦ dasāyatanā neva dassanena na bhāvanāya pahātabbā. |
♦ Ten sense bases are to be abandoned by neither vision nor cultivation. |
dvāyatanā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. |
Two sense bases may be abandoned by vision, may be abandoned by cultivation, or may be abandoned by neither vision nor cultivation. |
dasāyatanā neva dassanena na bhāvanāya pahātabbahetukā. |
Ten sense bases do not have a cause to be abandoned by vision or cultivation. |
dvāyatanā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. |
Two sense bases may have a cause to be abandoned by vision, may have a cause to be abandoned by cultivation, or may have a cause to be abandoned by neither vision nor cultivation. |
dasāyatanā nevācayagāmināpacayagāmino. |
Ten sense bases lead neither to accumulation nor to de-accumulation. |
dvāyatanā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. |
Two sense bases may lead to accumulation, may lead to de-accumulation, or may lead to neither accumulation nor to de-accumulation. |
dasāyatanā nevasekkhanāsekkhā. |
Ten sense bases are of neither a learner nor a non-learner. |
dvāyatanā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. |
Two sense bases may be of a learner, may be of a non-learner, or may be of neither a learner nor a non-learner. |
dasāyatanā parittā. |
Ten sense bases are limited. |
dvāyatanā siyā parittā, siyā mahaggatā, siyā appamāṇā. |
Two sense bases may be limited, may be exalted, or may be immeasurable. |
dasāyatanā anārammaṇā. |
Ten sense bases are without an object. |
dvāyatanā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā — “parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi. |
Two sense bases may have a limited object, may have an exalted object, may have an immeasurable object, or it cannot be said whether they “have a limited object,” or “have an exalted object,” or “have an immeasurable object.” |
dasāyatanā majjhimā. |
Ten sense bases are middling. |
dvāyatanā siyā hīnā, siyā majjhimā, siyā paṇītā. |
Two sense bases may be inferior, may be middling, may be superior. |
dasāyatanā aniyatā. |
Ten sense bases are unfixed. |
dvāyatanā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā. |
Two sense bases may be fixed in wrongness, may be fixed in rightness, or may be unfixed. |
♦ dasāyatanā anārammaṇā. |
♦ Ten sense bases are without an object. |
dvāyatanā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā — “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi. |
Two sense bases may have the path as object, may have the path as cause, may have the path as dominant factor, or it cannot be said whether they “have the path as object,” or “have the path as cause,” or “have the path as dominant factor.” |
pañcāyatanā siyā uppannā, siyā uppādino, na vattabbā — “anuppannā”ti. |
Five sense bases may be arisen, may be bound to arise, but cannot be said to be “not-arisen.” |
saddāyatanaṃ siyā uppannaṃ, siyā anuppannaṃ, na vattabbaṃ — “uppādī”ti. |
The sound-base may be arisen, may be not-arisen, but cannot be said to be “bound to arise.” |
pañcāyatanā siyā uppannā, siyā anuppannā, siyā uppādino. |
Five sense bases may be arisen, may be not-arisen, may be bound to arise. |
dhammāyatanaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi, siyā na vattabbaṃ — “uppannan”tipi, “anuppannan”tipi, “uppādī”tipi. |
The mental-object-base may be arisen, may be not-arisen, may be bound to arise, or it cannot be said to be “arisen,” or “not-arisen,” or “bound to arise.” |
ekādasāyatanā siyā atītā, siyā anāgatā, siyā paccuppannā. |
Eleven sense bases may be past, may be future, may be present. |
dhammāyatanaṃ siyā atītaṃ, siyā anāgataṃ, siyā paccuppannaṃ, siyā na vattabbaṃ — “atītan”tipi, “anāgatan”tipi, “paccuppannan”tipi. |
The mental-object-base may be past, may be future, may be present, or it cannot be said to be “past,” or “future,” or “present.” |
dasāyatanā anārammaṇā. |
Ten sense bases are without an object. |
dvāyatanā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā — “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi; |
Two sense bases may have a past object, may have a future object, may have a present object, or it cannot be said whether they “have a past object,” or “have a future object,” or “have a present object;” |
siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. |
may be internal, may be external, may be internal-external. |
dasāyatanā anārammaṇā. |
Ten sense bases are without an object. |
dvāyatanā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā — “ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi. |
Two sense bases may have an internal object, may have an external object, may have an internal-external object, or it cannot be said whether they “have an internal object,” or “have an external object,” or “have an internal-external object.” |
rūpāyatanaṃ sanidassanasappaṭighaṃ. |
The form-base is visible and resistant. |
navāyatanā anidassanasappaṭighā. |
Nine sense bases are invisible and resistant. |
dvāyatanā anidassanāppaṭighā. |
Two sense bases are invisible and non-resistant. |
♦ 2. dukaṃ |
♦ 2. The Dyads |
♦ 171. ekādasāyatanā na hetū. |
♦ 171. Eleven sense bases are not causes. |
dhammāyatanaṃ siyā hetu, siyā na hetu. |
The mental-object-base may be a cause, or may not be a cause. |
dasāyatanā ahetukā. |
Ten sense bases are without a cause. |
dvāyatanā siyā sahetukā, siyā ahetukā. |
Two sense bases may be with a cause, or may be without a cause. |
dasāyatanā hetuvippayuttā. |
Ten sense bases are dissociated from causes. |
dvāyatanā siyā hetusampayuttā, siyā hetuvippayuttā. |
Two sense bases may be associated with causes, or may be dissociated from causes. |
dasāyatanā na vattabbā — “hetū ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. |
Ten sense bases cannot be said to be “both causes and with a cause,” nor “with a cause but not a cause.” |
manāyatanaṃ na vattabbaṃ — “hetu ceva sahetukañcā”ti, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ — “sahetukañceva na ca hetū”ti. |
The mind-base cannot be said to be “both a cause and with a cause;” it may be with a cause but not a cause, or it cannot be said to be “with a cause but not a cause.” |
dhammāyatanaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ — “hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi. |
The mental-object-base may be both a cause and with a cause, may be with a cause but not a cause, or it cannot be said to be “both a cause and with a cause,” nor “with a cause but not a cause.” |
dasāyatanā na vattabbā — “hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. |
Ten sense bases cannot be said to be “both causes and associated with a cause,” nor “associated with a cause but not a cause.” |
manāyatanaṃ na vattabbaṃ — “hetu ceva hetusampayuttañcā”ti, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ — “hetusampayuttañceva na ca hetū”ti. |
The mind-base cannot be said to be “both a cause and associated with a cause;” it may be associated with a cause but not a cause, or it cannot be said to be “associated with a cause but not a cause.” |
dhammāyatanaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ — “hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi. |
The mental-object-base may be both a cause and associated with a cause, may be associated with a cause but not a cause, or it cannot be said to be “both a cause and associated with a cause,” nor “associated with a cause but not a cause.” |
dasāyatanā na hetūahetukā. |
Ten sense bases are not causes and are without a cause. |
manāyatanaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ. |
The mind-base may not be a cause but be with a cause, or may not be a cause and be without a cause. |
dhammāyatanaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ — “na hetusahetukan”tipi, “na hetuahetukan”tipi. |
The mental-object-base may not be a cause but be with a cause, may not be a cause and be without a cause, or it cannot be said to be “not a cause and with a cause,” nor “not a cause and without a cause.” |
♦ ekādasāyatanā sappaccayā. |
♦ Eleven sense bases are conditioned. |
dhammāyatanaṃ siyā sappaccayaṃ, siyā appaccayaṃ. |
The mental-object-base may be conditioned, or may be unconditioned. |
ekādasāyatanā saṅkhatā. |
Eleven sense bases are formed. |
dhammāyatanaṃ siyā saṅkhataṃ, siyā asaṅkhataṃ. |
The mental-object-base may be formed, or may be unformed. |
rūpāyatanaṃ sanidassanaṃ. |
The form-base is visible. |
ekādasāyatanā anidassanā. |
Eleven sense bases are invisible. |
dasāyatanā sappaṭighā. |
Ten sense bases are resistant. |
dvāyatanā appaṭighā. |
Two sense bases are non-resistant. |
dasāyatanā rūpā. |
Ten sense bases are matter. |
manāyatanaṃ arūpaṃ. |
The mind-base is non-matter. |
dhammāyatanaṃ siyā rūpaṃ, siyā arūpaṃ. |
The mental-object-base may be matter, or may be non-matter. |
dasāyatanā lokiyā. |
Ten sense bases are worldly. |
dvāyatanā siyā lokiyā, siyā lokuttarā; |
Two sense bases may be worldly, or may be supramundane; |
kenaci viññeyyā, kenaci na viññeyyā. |
cognizable by some, not cognizable by some. |
♦ ekādasāyatanā no āsavā. |
♦ Eleven sense bases are not cankers. |
dhammāyatanaṃ siyā āsavo, siyā no āsavo. |
The mental-object-base may be a canker, or may not be a canker. |
dasāyatanā sāsavā. |
Ten sense bases are subject to cankers. |
dvāyatanā siyā sāsavā, siyā anāsavā. |
Two sense bases may be subject to cankers, or may be free from cankers. |
dasāyatanā āsavavippayuttā. |
Ten sense bases are dissociated from cankers. |
dvāyatanā siyā āsavasampayuttā, siyā āsavavippayuttā. |
Two sense bases may be associated with cankers, or may be dissociated from cankers. |
dasāyatanā na vattabbā — “āsavā ceva sāsavā cā”ti, “sāsavā ceva no ca āsavā”. |
Ten sense bases cannot be said to be “both cankers and subject to cankers;” they are “subject to cankers but not cankers.” |
manāyatanaṃ na vattabbaṃ — “āsavo ceva sāsavañcā”ti, siyā sāsavañceva no ca āsavo, siyā na vattabbaṃ — “sāsavañceva no ca āsavo”ti. |
The mind-base cannot be said to be “both a canker and subject to cankers;” it may be subject to cankers but not a canker, or it cannot be said to be “subject to cankers but not a canker.” |
dhammāyatanaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo, siyā na vattabbaṃ — “āsavo ceva sāsavañcā”tipi, “sāsavañceva no ca āsavo”tipi. |
The mental-object-base may be both a canker and subject to cankers, may be subject to cankers but not a canker, or it cannot be said to be “both a canker and subject to cankers,” nor “subject to cankers but not a canker.” |
dasāyatanā na vattabbā — “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. |
Ten sense bases cannot be said to be “both cankers and associated with cankers,” nor “associated with cankers but not cankers.” |
manāyatanaṃ na vattabbaṃ — “āsavo ceva āsavasampayuttañcā”ti, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ — “āsavasampayuttañceva no ca āsavo”ti. |
The mind-base cannot be said to be “both a canker and associated with cankers;” it may be associated with cankers but not a canker, or it cannot be said to be “associated with cankers but not a canker.” |
dhammāyatanaṃ siyā āsavo ceva āsavasampayuttañca, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ — “āsavo ceva āsavasampayuttañcā”tipi, “āsavasampayuttañceva no ca āsavo”tipi. |
The mental-object-base may be both a canker and associated with cankers, may be associated with cankers but not a canker, or it cannot be said to be “both a canker and associated with cankers,” nor “associated with cankers but not a canker.” |
dasāyatanā āsavavippayuttasāsavā. |
Ten sense bases are dissociated from cankers but subject to them. |
dvāyatanā siyā āsavavippayuttasāsavā, siyā āsavavippayuttānāsavā, siyā na vattabbā — “āsavavippayuttasāsavā”tipi, “āsavavippayuttānāsavā”tipi. |
Two sense bases may be dissociated from cankers but subject to them, may be dissociated from cankers and free from them, or it cannot be said whether they are “dissociated from cankers but subject to them,” or “dissociated from cankers and free from them.” |
♦ ekādasāyatanā no saṃyojanā. |
♦ Eleven sense bases are not fetters. |
dhammāyatanaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ. |
The mental-object-base may be a fetter, or may not be a fetter. |
dasāyatanā saṃyojaniyā. |
Ten sense bases are subject to fetters. |
dvāyatanā siyā saṃyojaniyā, siyā asaṃyojaniyā. |
Two sense bases may be subject to fetters, or may not be subject to fetters. |
dasāyatanā saṃyojanavippayuttā. |
Ten sense bases are dissociated from fetters. |
dvāyatanā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. |
Two sense bases may be associated with fetters, or may be dissociated from fetters. |
dasāyatanā na vattabbā — “saṃyojanā ceva saṃyojaniyā cā”ti, saṃyojaniyā ceva no ca saṃyojanā. |
Ten sense bases cannot be said to be “both fetters and subject to fetters;” they are subject to fetters but not fetters. |
manāyatanaṃ na vattabbaṃ — “saṃyojanañceva saṃyojaniyañcā”ti, siyā saṃyojaniyañceva no ca saṃyojanaṃ, siyā na vattabbaṃ — “saṃyojaniyañceva no ca saṃyojanan”ti. |
The mind-base cannot be said to be “both a fetter and subject to it;” it may be subject to it but not a fetter, or it cannot be said to be “subject to it but not a fetter.” |
dhammāyatanaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyojaniyañceva no ca saṃyojanaṃ, siyā na vattabbaṃ — “saṃyojanañceva saṃyojaniyan”tipi, “saṃyojaniyañceva no ca saṃyojanan”tipi. |
The mental-object-base may be both a fetter and subject to it, may be subject to it but not a fetter, or it cannot be said to be “both a fetter and subject to it,” nor “subject to it but not a fetter.” |
dasāyatanā na vattabbā — “saṃyojanā ceva saṃyojanasampayuttā cā”tipi, “saṃyojanasampayuttā ceva no ca saṃyojanā”tipi. |
Ten sense bases cannot be said to be “both fetters and associated with fetters,” nor “associated with fetters but not fetters.” |
manāyatanaṃ na vattabbaṃ — “saṃyojanañceva saṃyojanasampayuttañcā”ti, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ — “saṃyojanasampayuttañceva no ca saṃyojanan”ti. |
The mind-base cannot be said to be “both a fetter and associated with it;” it may be associated with it but not a fetter, or it cannot be said to be “associated with it but not a fetter.” |
dhammāyatanaṃ siyā saṃyojanañceva saṃyojanasampayuttañca, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ — “saṃyojanañceva saṃyojanasampayuttañcā”tipi, “saṃyojanasampayuttañceva no ca saṃyojanan”tipi. |
The mental-object-base may be both a fetter and associated with it, may be associated with it but not a fetter, or it cannot be said to be “both a fetter and associated with it,” nor “associated with it but not a fetter.” |
dasāyatanā saṃyojanavippayuttasaṃyojaniyā . |
Ten sense bases are dissociated from fetters but subject to them. |
dvāyatanā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttāsaṃyojaniyā, siyā na vattabbā — “saṃyojanavippayuttasaṃyojaniyā”tipi, “saṃyojanavippayuttāsaṃyojaniyā”tipi. |
Two sense bases may be dissociated from fetters but subject to them, may be dissociated from fetters and not subject to them, or it cannot be said whether they are “dissociated from fetters but subject to them,” or “dissociated from fetters and not subject to them.” |
♦ ekādasāyatanā no ganthā. |
♦ Eleven sense bases are not bonds. |
dhammāyatanaṃ siyā gantho, siyā no gantho. |
The mental-object-base may be a bond, or may not be a bond. |
dasāyatanā ganthaniyā. |
Ten sense bases are subject to bonds. |
dvāyatanā siyā ganthaniyā, siyā aganthaniyā. |
Two sense bases may be subject to bonds, or may not be subject to bonds. |
dasāyatanā ganthavippayuttā. |
Ten sense bases are dissociated from bonds. |
dvāyatanā siyā ganthasampayuttā, siyā ganthavippayuttā. |
Two sense bases may be associated with bonds, or may be dissociated from bonds. |
dasāyatanā na vattabbā — “ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā. |
Ten sense bases cannot be said to be “both bonds and subject to bonds;” they are subject to bonds but not bonds. |
manāyatanaṃ na vattabbaṃ — “gantho ceva ganthaniyañcā”ti, siyā ganthaniyañceva no ca gantho, siyā na vattabbaṃ — “ganthaniyañceva no ca gantho”ti. |
The mind-base cannot be said to be “both a bond and subject to it;” it may be subject to it but not a bond, or it cannot be said to be “subject to it but not a bond.” |
dhammāyatanaṃ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho, siyā na vattabbaṃ — “gantho ceva ganthaniyañcā”tipi, “ganthaniyañceva no ca gantho”tipi. |
The mental-object-base may be both a bond and subject to it, may be subject to it but not a bond, or it cannot be said to be “both a bond and subject to it,” nor “subject to it but not a bond.” |
dasāyatanā na vattabbā — “ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi. |
Ten sense bases cannot be said to be “both bonds and associated with bonds,” nor “associated with bonds but not bonds.” |
manāyatanaṃ na vattabbaṃ — “gantho ceva ganthasampayuttañcā”ti, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ — “ganthasampayuttañceva no ca gantho”ti. |
The mind-base cannot be said to be “both a bond and associated with it;” it may be associated with it but not a bond, or it cannot be said to be “associated with it but not a bond.” |
dhammāyatanaṃ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ — “gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi. |
The mental-object-base may be both a bond and associated with it, may be associated with it but not a bond, or it cannot be said to be “both a bond and associated with it,” nor “associated with it but not a bond.” |
dasāyatanā ganthavippayuttaganthaniyā. |
Ten sense bases are dissociated from bonds but subject to them. |
dvāyatanā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttāganthaniyā, siyā na vattabbā — “ganthavippayuttaganthaniyā”tipi, “ganthavippayuttāganthaniyā”tipi. |
Two sense bases may be dissociated from bonds but subject to them, may be dissociated from bonds and not subject to them, or it cannot be said whether they are “dissociated from bonds but subject to them,” or “dissociated from bonds and not subject to them.” |
♦ ekādasāyatanā no oghā ... pe ... no yogā ... pe ... no nīvaraṇā. |
♦ Eleven sense bases are not floods ... etc. ... not yokes ... etc. ... not hindrances. |
dhammāyatanaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. |
The mental-object-base may be a hindrance, or may not be a hindrance. |
dasāyatanā nīvaraṇiyā. |
Ten sense bases are subject to hindrances. |
dvāyatanā siyā nīvaraṇiyā, siyā anīvaraṇiyā. |
Two sense bases may be subject to hindrances, or may not be subject to hindrances. |
dasāyatanā nīvaraṇavippayuttā. |
Ten sense bases are dissociated from hindrances. |
dvāyatanā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. |
Two sense bases may be associated with hindrances, or may be dissociated from hindrances. |
dasāyatanā na vattabbā — “nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā. |
Ten sense bases cannot be said to be “both hindrances and subject to hindrances;” they are subject to hindrances but not hindrances. |
manāyatanaṃ na vattabbaṃ — “nīvaraṇañceva nīvaraṇiyañcā”ti, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ — “nīvaraṇiyañceva no ca nīvaraṇan”ti. |
The mind-base cannot be said to be “both a hindrance and subject to it;” it may be subject to it but not a hindrance, or it cannot be said to be “subject to it but not a hindrance.” |
dhammāyatanaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ — “nīvaraṇañceva nīvaraṇiyañcā”tipi, “nīvaraṇiyañceva no ca nīvaraṇan”tipi. |
The mental-object-base may be both a hindrance and subject to it, may be subject to it but not a hindrance, or it cannot be said to be “both a hindrance and subject to it,” nor “subject to it but not a hindrance.” |
dasāyatanā na vattabbā — “nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi. |
Ten sense bases cannot be said to be “both hindrances and associated with hindrances,” nor “associated with hindrances but not hindrances.” |
manāyatanaṃ na vattabbaṃ — “nīvaraṇañceva nīvaraṇasampayuttañcā”ti, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ — “nīvaraṇasampayuttañceva no ca nīvaraṇan”ti. |
The mind-base cannot be said to be “both a hindrance and associated with it;” it may be associated with it but not a hindrance, or it cannot be said to be “associated with it but not a hindrance.” |
dhammāyatanaṃ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ — “nīvaraṇañceva nīvaraṇasampayuttañcā”tipi, “nīvaraṇasampayuttañceva no ca nīvaraṇan”tipi. |
The mental-object-base may be both a hindrance and associated with it, may be associated with it but not a hindrance, or it cannot be said to be “both a hindrance and associated with it,” nor “associated with it but not a hindrance.” |
dasāyatanā nīvaraṇavippayuttanīvaraṇiyā. |
Ten sense bases are dissociated from hindrances but subject to them. |
dvāyatanā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttānīvaraṇiyā, siyā na vattabbā — “nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttānīvaraṇiyā”tipi. |
Two sense bases may be dissociated from hindrances but subject to them, may be dissociated from hindrances and not subject to them, or it cannot be said whether they are “dissociated from hindrances but subject to them,” or “dissociated from hindrances and not subject to them.” |
♦ ekādasāyatanā no parāmāsā. |
♦ Eleven sense bases are not misapprehensions. |
dhammāyatanaṃ siyā parāmāso, siyā no parāmāso. |
The mental-object-base may be a misapprehension, or may not be a misapprehension. |
dasāyatanā parāmaṭṭhā. |
Ten sense bases are misapprehended. |
dvāyatanā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. |
Two sense bases may be misapprehended, or may not be misapprehended. |
dasāyatanā parāmāsavippayuttā. |
Ten sense bases are dissociated from misapprehension. |
manāyatanaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ. |
The mind-base may be associated with misapprehension, or may be dissociated from misapprehension. |
dhammāyatanaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ, siyā na vattabbaṃ — “parāmāsasampayuttan”tipi, “parāmāsavippayuttan”tipi. |
The mental-object-base may be associated with misapprehension, may be dissociated from misapprehension, or it cannot be said whether it is “associated with misapprehension” or “dissociated from misapprehension.” |
dasāyatanā na vattabbā — “parāmāsā ceva parāmaṭṭhā cā”ti, “parāmaṭṭhā ceva no ca parāmāsā”. |
Ten sense bases cannot be said to be “both misapprehensions and misapprehended;” they are “misapprehended but not misapprehensions.” |
manāyatanaṃ na vattabbaṃ — “parāmāso ceva parāmaṭṭhañcā”ti, siyā parāmaṭṭhañceva no ca parāmāso, siyā na vattabbaṃ — “parāmaṭṭhañceva no ca parāmāso”ti. |
The mind-base cannot be said to be “both a misapprehension and misapprehended;” it may be misapprehended but not a misapprehension, or it cannot be said to be “misapprehended but not a misapprehension.” |
dhammāyatanaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso, siyā na vattabbaṃ — “parāmāso ceva parāmaṭṭhañcā”tipi, “parāmaṭṭhañceva no ca parāmāso”tipi. |
The mental-object-base may be both a misapprehension and misapprehended, may be misapprehended but not a misapprehension, or it cannot be said to be “both a misapprehension and misapprehended,” nor “misapprehended but not a misapprehension.” |
dasāyatanā parāmāsavippayuttaparāmaṭṭhā. |
Ten sense bases are dissociated from misapprehension but misapprehended. |
dvāyatanā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttāparāmaṭṭhā, siyā na vattabbā — “parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttāparāmaṭṭhā”tipi. |
Two sense bases may be dissociated from misapprehension but misapprehended, may be dissociated from misapprehension and not misapprehended, or it cannot be said whether they are “dissociated from misapprehension but misapprehended,” or “dissociated from misapprehension and not misapprehended.” |
♦ dasāyatanā anārammaṇā. |
♦ Ten sense bases are without an object. |
manāyatanaṃ sārammaṇaṃ. |
The mind-base has an object. |
dhammāyatanaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. |
The mental-object-base may have an object, or may be without an object. |
manāyatanaṃ cittaṃ. |
The mind-base is consciousness. |
ekādasāyatanā no cittā. |
Eleven sense bases are not consciousness. |
ekādasāyatanā acetasikā. |
Eleven sense bases are not mental concomitants. |
dhammāyatanaṃ siyā cetasikaṃ, siyā acetasikaṃ. |
The mental-object-base may be a mental concomitant, or may not be a mental concomitant. |
dasāyatanā cittavippayuttā. |
Ten sense bases are dissociated from consciousness. |
dhammāyatanaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ. |
The mental-object-base may be associated with consciousness, or may be dissociated from consciousness. |
manāyatanaṃ na vattabbaṃ — “cittena sampayuttan”tipi, “cittena vippayuttan”tipi. |
The mind-base cannot be said to be “associated with consciousness” or “dissociated from consciousness.” |
dasāyatanā cittavisaṃsaṭṭhā. |
Ten sense bases are disjoined from consciousness. |
dhammāyatanaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ. |
The mental-object-base may be conjoined with consciousness, or may be disjoined from consciousness. |
manāyatanaṃ na vattabbaṃ — “cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi. |
The mind-base cannot be said to be “conjoined with consciousness” or “disjoined from consciousness.” |
chāyatanā no cittasamuṭṭhānā. |
Six sense bases do not originate from consciousness. |
chāyatanā siyā cittasamuṭṭhānā, siyā no cittasamuṭṭhānā. |
Six sense bases may originate from consciousness, or may not originate from consciousness. |
ekādasāyatanā no cittasahabhuno. |
Eleven sense bases are not co-existent with consciousness. |
dhammāyatanaṃ siyā cittasahabhū, siyā no cittasahabhū. |
The mental-object-base may be co-existent with consciousness, or may not be co-existent with consciousness. |
ekādasāyatanā no cittānuparivattino. |
Eleven sense bases are not consequential to consciousness. |
dhammāyatanaṃ siyā cittānuparivatti, siyā no cittānuparivatti. |
The mental-object-base may be consequential to consciousness, or may not be consequential to consciousness. |
ekādasāyatanā no cittasaṃsaṭṭhasamuṭṭhānā. |
Eleven sense bases do not originate from conjoined consciousness. |
dhammāyatanaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. |
The mental-object-base may originate from conjoined consciousness, or may not originate from conjoined consciousness. |
ekādasāyatanā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. |
Eleven sense bases are not co-existent with the originating conjoined consciousness. |
dhammāyatanaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. |
The mental-object-base may be co-existent with the originating conjoined consciousness, or may not be co-existent with the originating conjoined consciousness. |
ekādasāyatanā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino. |
Eleven sense bases are not consequential to the originating conjoined consciousness. |
dhammāyatanaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti. |
The mental-object-base may be consequential to the originating conjoined consciousness, or may not be consequential to the originating conjoined consciousness. |
♦ chāyatanā ajjhattikā. |
♦ Six sense bases are internal. |
chāyatanā bāhirā. |
Six sense bases are external. |
navāyatanā upādā. |
Nine sense bases are derived. |
dvāyatanā no upādā. |
Two sense bases are not derived. |
dhammāyatanaṃ siyā upādā, siyā no upādā. |
The mental-object-base may be derived, or may not be derived. |
pañcāyatanā upādinnā. |
Five sense bases are clung to. |
saddāyatanaṃ anupādinnaṃ. |
The sound-base is not clung to. |
chāyatanā siyā upādinnā, siyā anupādinnā. |
Six sense bases may be clung to, or may not be clung to. |
ekādasāyatanā no upādānā. |
Eleven sense bases are not clingings. |
dhammāyatanaṃ siyā upādānaṃ, siyā no upādānaṃ. |
The mental-object-base may be a clinging, or may not be a clinging. |
dasāyatanā upādāniyā. |
Ten sense bases are bases for clinging. |
dvāyatanā siyā upādāniyā, siyā anupādāniyā. |
Two sense bases may be bases for clinging, or may not be bases for clinging. |
dasāyatanā upādānavippayuttā. |
Ten sense bases are dissociated from clinging. |
dvāyatanā siyā upādānasampayuttā, siyā upādānavippayuttā. |
Two sense bases may be associated with clinging, or may be dissociated from clinging. |
dasāyatanā na vattabbā — “upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā. |
Ten sense bases cannot be said to be “both clingings and bases for clinging;” they are bases for clinging but not clingings. |
manāyatanaṃ na vattabbaṃ — “upādānañceva upādāniyañcā”ti, siyā upādāniyañceva no ca upādānaṃ, siyā na vattabbaṃ — “upādāniyañceva no ca upādānan”ti. |
The mind-base cannot be said to be “both a clinging and a basis for clinging;” it may be a basis for clinging but not a clinging, or it cannot be said to be “a basis for clinging but not a clinging.” |
dhammāyatanaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ, siyā na vattabbaṃ — “upādānañceva upādāniyañcā”tipi, “upādāniyañceva no ca upādānan”tipi. |
The mental-object-base may be both a clinging and a basis for clinging, may be a basis for clinging but not a clinging, or it cannot be said to be “both a clinging and a basis for clinging,” nor “a basis for clinging but not a clinging.” |
dasāyatanā na vattabbā — “upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. |
Ten sense bases cannot be said to be “both clingings and associated with clinging,” nor “associated with clinging but not clingings.” |
manāyatanaṃ na vattabbaṃ — “upādāniyañceva upādānasampayuttañcā”ti, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ — “upādānasampayuttañceva no ca upādānan”ti. |
The mind-base cannot be said to be “a basis for clinging and associated with clinging;” it may be associated with clinging but not a clinging, or it cannot be said to be “associated with clinging but not a clinging.” |
dhammāyatanaṃ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ — “upādānañceva upādānasampayuttañcā”tipi, “upādānasampayuttañceva no ca upādānan”tipi. |
The mental-object-base may be both a clinging and associated with clinging, may be associated with clinging but not a clinging, or it cannot be said to be “both a clinging and associated with clinging,” nor “associated with clinging but not a clinging.” |
dasāyatanā upādānavippayuttaupādāniyā. |
Ten sense bases are dissociated from clinging but are bases for clinging. |
dvāyatanā siyā upādānasampayuttaupādāniyā, siyā upādānavippayuttānupādāniyā, siyā na vattabbā — “upādānavippayuttaupādāniyā”tipi, “upādānavippayuttānupādāniyā”tipi. |
Two sense bases may be associated with clinging and be bases for clinging, may be dissociated from clinging and not be bases for clinging, or it cannot be said whether they are “dissociated from clinging but bases for clinging,” or “dissociated from clinging and not bases for clinging.” |
♦ ekādasāyatanā no kilesā. |
♦ Eleven sense bases are not defilements. |
dhammāyatanaṃ siyā kileso, siyā no kileso. |
The mental-object-base may be a defilement, or may not be a defilement. |
dasāyatanā saṃkilesikā. |
Ten sense bases are defiling. |
dvāyatanā siyā saṃkilesikā, siyā asaṃkilesikā. |
Two sense bases may be defiling, or may not be defiling. |
dasāyatanā asaṃkiliṭṭhā. |
Ten sense bases are undefiled. |
dvāyatanā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. |
Two sense bases may be defiled, or may be undefiled. |
dasāyatanā kilesavippayuttā. |
Ten sense bases are dissociated from defilements. |
dvāyatanā siyā kilesasampayuttā, siyā kilesavippayuttā. |
Two sense bases may be associated with defilements, or may be dissociated from defilements. |
dasāyatanā na vattabbā — “kilesā ceva saṃkilesikā cā”ti, “saṃkilesikā ceva no ca kilesā”. |
Ten sense bases cannot be said to be “both defilements and defiling;” they are “defiling but not defilements.” |
manāyatanaṃ na vattabbaṃ — “kileso ceva saṃkilesikañcā”ti, siyā saṃkilesikañceva no ca kileso, siyā na vattabbaṃ — “saṃkilesikañceva no ca kileso”ti. |
The mind-base cannot be said to be “both a defilement and defiling;” it may be defiling but not a defilement, or it cannot be said to be “defiling but not a defilement.” |
dhammāyatanaṃ siyā kileso ceva saṃkilesikañca, siyā saṃkilesikañceva no ca kileso, siyā na vattabbaṃ — “kileso ceva saṃkilesikañcā”tipi, “saṃkilesikañceva no ca kileso”tipi. |
The mental-object-base may be both a defilement and defiling, may be defiling but not a defilement, or it cannot be said to be “both a defilement and defiling,” nor “defiling but not a defilement.” |
dasāyatanā na vattabbā — “kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi. |
Ten sense bases cannot be said to be “both defilements and defiled,” nor “defiled but not defilements.” |
manāyatanaṃ na vattabbaṃ — “kileso ceva saṃkiliṭṭhañcā”ti, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ — “saṃkiliṭṭhañceva no ca kileso”ti. |
The mind-base cannot be said to be “both a defilement and defiled;” it may be defiled but not a defilement, or it cannot be said to be “defiled but not a defilement.” |
dhammāyatanaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ — “kileso ceva saṃkiliṭṭhañcā”tipi, “saṃkiliṭṭhañceva no ca kileso”tipi. |
The mental-object-base may be both a defilement and defiled, may be defiled but not a defilement, or it cannot be said to be “both a defilement and defiled,” nor “defiled but not a defilement.” |
♦ dasāyatanā na vattabbā — “kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca na kilesā”tipi. |
♦ Ten sense bases cannot be said to be “both defilements and associated with defilements,” nor “associated with defilements but not defilements.” |
manāyatanaṃ na vattabbaṃ — “kileso ceva kilesasampayuttañcā”ti, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ — “kilesasampayuttañceva no ca kileso”ti. |
The mind-base cannot be said to be “both a defilement and associated with defilement;” it may be associated with defilement but not a defilement, or it cannot be said to be “associated with defilement but not a defilement.” |
dhammāyatanaṃ siyā kileso ceva kilesasampayuttañca, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ — “kileso ceva kilesasampayuttañcā”tipi, “kilesasampayuttañceva no ca kileso”tipi. |
The mental-object-base may be both a defilement and associated with defilement, may be associated with defilement but not a defilement, or it cannot be said to be “both a defilement and associated with defilement,” nor “associated with defilement but not a defilement.” |
dasāyatanā kilesavippayuttasaṃkilesikā. |
Ten sense bases are dissociated from defilements but defiling. |
dvāyatanā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttāsaṃkilesikā, siyā na vattabbā — “kilesavippayuttasaṃkilesikā”tipi, “kilesavippayuttāsaṃkilesikā”tipi . |
Two sense bases may be dissociated from defilements but defiling, may be dissociated from defilements and not defiling, or it cannot be said whether they are “dissociated from defilements but defiling,” or “dissociated from defilements and not defiling.” |
♦ dasāyatanā na dassanena pahātabbā. |
♦ Ten sense bases are not to be abandoned by vision. |
dvāyatanā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. |
Two sense bases may be abandoned by vision, or may not be abandoned by vision. |
dasāyatanā na bhāvanāya pahātabbā. |
Ten sense bases are not to be abandoned by cultivation. |
dvāyatanā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. |
Two sense bases may be abandoned by cultivation, or may not be abandoned by cultivation. |
dasāyatanā na dassanena pahātabbahetukā. |
Ten sense bases do not have a cause to be abandoned by vision. |
dvāyatanā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. |
Two sense bases may have a cause to be abandoned by vision, or may not have a cause to be abandoned by vision. |
dasāyatanā na bhāvanāya pahātabbahetukā. |
Ten sense bases do not have a cause to be abandoned by cultivation. |
dvāyatanā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. |
Two sense bases may have a cause to be abandoned by cultivation, or may not have a cause to be abandoned by cultivation. |
dasāyatanā avitakkā. |
Ten sense bases are without initial application. |
dvāyatanā siyā savitakkā, siyā avitakkā. |
Two sense bases may be with initial application, or may be without initial application. |
dasāyatanā avicārā. |
Ten sense bases are without sustained application. |
dvāyatanā siyā savicārā, siyā avicārā. |
Two sense bases may be with sustained application, or may be without sustained application. |
dasāyatanā appītikā. |
Ten sense bases are without joy. |
dvāyatanā siyā sappītikā, siyā appītikā. |
Two sense bases may be with joy, or may be without joy. |
dasāyatanā na pītisahagatā. |
Ten sense bases are not accompanied by joy. |
dvāyatanā siyā pītisahagatā, siyā na pītisahagatā. |
Two sense bases may be accompanied by joy, or may not be accompanied by joy. |
dasāyatanā na sukhasahagatā. |
Ten sense bases are not accompanied by pleasure. |
dvāyatanā siyā sukhasahagatā, siyā na sukhasahagatā. |
Two sense bases may be accompanied by pleasure, or may not be accompanied by pleasure. |
dasāyatanā na upekkhāsahagatā. |
Ten sense bases are not accompanied by equanimity. |
dvāyatanā siyā upekkhāsahagatā, siyā na upekkhāsahagatā. |
Two sense bases may be accompanied by equanimity, or may not be accompanied by equanimity. |
♦ dasāyatanā kāmāvacarā. |
♦ Ten sense bases pertain to the sense sphere. |
dvāyatanā siyā kāmāvacarā, siyā na kāmāvacarā. |
Two sense bases may pertain to the sense sphere, or may not pertain to the sense sphere. |
dasāyatanā na rūpāvacarā. |
Ten sense bases do not pertain to the fine-material sphere. |
dvāyatanā siyā rūpāvacarā, siyā na rūpāvacarā. |
Two sense bases may pertain to the fine-material sphere, or may not pertain to the fine-material sphere. |
dasāyatanā na arūpāvacarā. |
Ten sense bases do not pertain to the immaterial sphere. |
dvāyatanā siyā arūpāvacarā, siyā na arūpāvacarā. |
Two sense bases may pertain to the immaterial sphere, or may not pertain to the immaterial sphere. |
dasāyatanā pariyāpannā. |
Ten sense bases are included (in the three spheres). |
dvāyatanā siyā pariyāpannā, siyā apariyāpannā. |
Two sense bases may be included, or may be unincluded (supramundane). |
dasāyatanā aniyyānikā. |
Ten sense bases are not leading to emancipation. |
dvāyatanā siyā niyyānikā, siyā aniyyānikā. |
Two sense bases may be leading to emancipation, or may not be leading to emancipation. |
dasāyatanā aniyatā. |
Ten sense bases are not fixed. |
dvāyatanā siyā niyatā, siyā aniyatā. |
Two sense bases may be fixed, or may not be fixed. |
dasāyatanā sauttarā. |
Ten sense bases have a superior. |
dvāyatanā siyā sauttarā, siyā anuttarā. |
Two sense bases may have a superior, or may be unsurpassable. |
dasāyatanā araṇā. |
Ten sense bases are without conflict. |
dvāyatanā siyā saraṇā, siyā araṇāti. |
Two sense bases may be with conflict, or may be without conflict. |
♦ pañhāpucchakaṃ. |
♦ The Chapter of Questions. |
♦ āyatanavibhaṅgo niṭṭhito. |
♦ The Analysis of the Sense Bases is Finished. |
♦ 3. dhātuvibhaṅgo |
♦ 3. The Analysis of the Elements |
♦ 1. suttantabhājanīyaṃ |
♦ 1. The Sutta Method of Exposition |
♦ 172. cha dhātuyo — pathavīdhātu , āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
♦ 172. The six elements are: the earth element, the water element, the fire element, the air element, the space element, the consciousness element. |
♦ 173. tattha katamā pathavīdhātu? |
♦ 173. Therein, what is the earth element? |
pathavīdhātudvayaṃ — atthi ajjhattikā, atthi bāhirā. |
The earth element is twofold: there is the internal, and there is the external. |
tattha katamā ajjhattikā pathavīdhātu? |
Therein, what is the internal earth element? |
yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo ajjhattaṃ upādinnaṃ, seyyathidaṃ — kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo ajjhattaṃ upādinnaṃ — ayaṃ vuccati ‘ajjhattikā pathavīdhātu’. |
Whatever is internal, personal, hard, solid, hardness, a state of being hard, internally held, such as: head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach contents, feces, or whatever else there is that is internal, personal, hard, solid, hardness, a state of being hard, internally held—this is called the ‘internal earth element’. |
♦ tattha katamā bāhirā pathavīdhātu? |
♦ Therein, what is the external earth element? |
yaṃ bāhiraṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo bahiddhā anupādinnaṃ, seyyathidaṃ — ayo lohaṃ tipu sīsaṃ sajjhaṃ muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅko masāragallaṃ tiṇaṃ kaṭṭhaṃ sakkharā kaṭhalaṃ bhūmi pāsāṇo pabbato, yaṃ vā panaññampi atthi bāhiraṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo bahiddhā anupādinnaṃ — ayaṃ vuccati ‘bāhirā pathavīdhātu’. |
Whatever is external, hard, solid, hardness, a state of being hard, externally not held, such as: iron, copper, tin, lead, silver, pearl, gem, beryl, conch, stone, coral, silver, gold, ruby, garnet, grass, wood, gravel, potsherds, earth, rock, mountain, or whatever else there is that is external, hard, solid, hardness, a state of being hard, externally not held—this is called the ‘external earth element’. |
yā ca ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati “pathavīdhātu”. |
Both the internal earth element and the external earth element, having been brought together and combined—this is called the “earth element.” |
♦ 174. tattha katamā āpodhātu? |
♦ 174. Therein, what is the water element? |
āpodhātudvayaṃ — atthi ajjhattikā, atthi bāhirā. |
The water element is twofold: there is the internal, and there is the external. |
tattha katamā ajjhattikā āpodhātu? |
Therein, what is the internal water element? |
yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ upādinnaṃ, seyyathidaṃ — pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ upādinnaṃ — ayaṃ vuccati ‘ajjhattikā āpodhātu’. |
Whatever is internal, personal, water, watery, moisture, moistness, cohesiveness of matter, internally held, such as: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or whatever else there is that is internal, personal, water, watery, moisture, moistness, cohesiveness of matter, internally held—this is called the ‘internal water element’. |
♦ tattha katamā bāhirā āpodhātu? |
♦ Therein, what is the external water element? |
yaṃ bāhiraṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa bahiddhā anupādinnaṃ, seyyathidaṃ — mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ bhummāni vā udakāni antalikkhāni vā, yaṃ vā panaññampi atthi bāhiraṃ āpo āpogataṃ sineho sinehagataṃ bandhanattaṃ rūpassa bahiddhā anupādinnaṃ — ayaṃ vuccati ‘bāhirā āpodhātu’. |
Whatever is external, water, watery, moisture, moistness, cohesiveness of matter, externally not held, such as: the juice of roots, the juice of stems, the juice of bark, the juice of leaves, the juice of flowers, the juice of fruits, milk, curds, ghee, butter, oil, honey, molasses, or waters on the earth or in the atmosphere, or whatever else there is that is external, water, watery, moisture, moistness, cohesiveness of matter, externally not held—this is called the ‘external water element’. |
yā ca ajjhattikā āpodhātu yā ca bāhirā āpodhātu, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati “āpodhātu”. |
Both the internal water element and the external water element, having been brought together and combined—this is called the “water element.” |
♦ 175. tattha katamā tejodhātu? |
♦ 175. Therein, what is the fire element? |
tejodhātudvayaṃ — atthi ajjhattikā, atthi bāhirā. |
The fire element is twofold: there is the internal, and there is the external. |
tattha katamā ajjhattikā tejodhātu? |
Therein, what is the internal fire element? |
yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ ajjhattaṃ upādinnaṃ, seyyathidaṃ — yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ ajjhattaṃ upādinnaṃ — ayaṃ vuccati ‘ajjhattikā tejodhātu’. |
Whatever is internal, personal, fire, fiery, heat, heat-related, warmth, warmth-related, internally held, such as: that by which one is heated, that by which one ages, that by which one is feverish, that by which what is eaten, drunk, chewed, and tasted is properly digested, or whatever else there is that is internal, personal, fire, fiery, heat, heat-related, warmth, warmth-related, internally held—this is called the ‘internal fire element’. |
♦ tattha katamā bāhirā tejodhātu? |
♦ Therein, what is the external fire element? |
yaṃ bāhiraṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ bahiddhā anupādinnaṃ, seyyathidaṃ — kaṭṭhaggi palālaggi tiṇaggi gomayaggi thusaggi saṅkāraggi indaggi aggisantāpo sūriyasantāpo kaṭṭhasannicayasantāpo tiṇasannicayasantāpo dhaññasannicayasantāpo bhaṇḍasannicayasantāpo, yaṃ vā panaññampi atthi bāhiraṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ bahiddhā anupādinnaṃ — ayaṃ vuccati ‘bāhirā tejodhātu’. |
Whatever is external, fire, fiery, heat, heat-related, warmth, warmth-related, externally not held, such as: a wood fire, a straw fire, a grass fire, a cow-dung fire, a chaff fire, a rubbish fire, lightning, the heat of fire, the heat of the sun, the heat from a pile of wood, the heat from a pile of grass, the heat from a pile of grain, the heat from a pile of goods, or whatever else there is that is external, fire, fiery, heat, heat-related, warmth, warmth-related, externally not held—this is called the ‘external fire element’. |
yā ca ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati “tejodhātu”. |
Both the internal fire element and the external fire element, having been brought together and combined—this is called the “fire element.” |
♦ 176. tattha katamā vāyodhātu? |
♦ 176. Therein, what is the air element? |
vāyodhātudvayaṃ — atthi ajjhattikā, atthi bāhirā. |
The air element is twofold: there is the internal, and there is the external. |
tattha katamā ajjhattikā vāyodhātu? |
Therein, what is the internal air element? |
yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ thambhitattaṃ rūpassa ajjhattaṃ upādinnaṃ, seyyathidaṃ — uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā satthakavātā khurakavātā uppalakavātā assāso passāso iti vā, yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ vāyo vāyogataṃ thambhitattaṃ rūpassa ajjhattaṃ upādinnaṃ — ayaṃ vuccati ‘ajjhattikā vāyodhātu’. |
Whatever is internal, personal, air, airy, stiffness of matter, internally held, such as: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that move through the limbs, winds like a razor, winds like a knife, winds like a lotus, in-breath, out-breath, or whatever else there is that is internal, personal, air, airy, stiffness of matter, internally held—this is called the ‘internal air element’. |
♦ tattha katamā bāhirā vāyodhātu? |
♦ Therein, what is the external air element? |
yaṃ bāhiraṃ vāyo vāyogataṃ thambhitattaṃ rūpassa bahiddhā anupādinnaṃ, seyyathidaṃ — puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā kāḷavātā verambhavātā pakkhavātā supaṇṇavātā tālavaṇṭavātā vidhūpanavātā, yaṃ vā panaññampi atthi bāhiraṃ vāyo vāyogataṃ thambhitattaṃ rūpassa bahiddhā anupādinnaṃ — ayaṃ vuccati ‘bāhirā vāyodhātu’. |
Whatever is external, air, airy, stiffness of matter, externally not held, such as: easterly winds, westerly winds, northerly winds, southerly winds, dusty winds, dustless winds, cold winds, hot winds, slight winds, strong winds, black winds, hurricane winds, wing winds, garuda-wing winds, talipot-fan winds, fanning winds, or whatever else there is that is external, air, airy, stiffness of matter, externally not held—this is called the ‘external air element’. |
yā ca ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati “vāyodhātu”. |
Both the internal air element and the external air element, having been brought together and combined—this is called the “air element.” |
♦ 177. tattha katamā ākāsadhātu? |
♦ 177. Therein, what is the space element? |
ākāsadhātudvayaṃ — atthi ajjhattikā, atthi bāhirā. |
The space element is twofold: there is the internal, and there is the external. |
tattha katamā ajjhattikā ākāsadhātu? |
Therein, what is the internal space element? |
yaṃ ajjhattaṃ paccattaṃ ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi ajjhattaṃ upādinnaṃ, seyyathidaṃ — kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi atthi ajjhattaṃ paccattaṃ ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi ajjhattaṃ upādinnaṃ — ayaṃ vuccati ‘ajjhattikā ākāsadhātu’. |
Whatever is internal, personal, space, space-like, cavity, cavity-like, aperture, aperture-like, untouched by flesh and blood, internally held, such as: the ear-hole, the nostril-hole, the mouth-door, and that by which one swallows what is eaten, drunk, chewed, and tasted, and where what is eaten, drunk, chewed, and tasted remains, and by which what is eaten, drunk, chewed, and tasted passes out from the lower part, or whatever else there is that is internal, personal, space, space-like, cavity, cavity-like, aperture, aperture-like, untouched by flesh and blood, internally held—this is called the ‘internal space element’. |
♦ tattha katamā bāhirā ākāsadhātu? |
♦ Therein, what is the external space element? |
yaṃ bāhiraṃ ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ catūhi mahābhūtehi bahiddhā anupādinnaṃ — ayaṃ vuccati ‘bāhirā ākāsadhātu’. |
Whatever is external, space, space-like, cavity, cavity-like, aperture, aperture-like, untouched by the four great elements, externally not held—this is called the ‘external space element’. |
yā ca ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā — ayaṃ vuccati “ākāsadhātu”. |
Both the internal space element and the external space element, having been brought together and combined—this is called the “space element.” |
♦ 178. tattha katamā viññāṇadhātu? |
♦ 178. Therein, what is the consciousness element? |
cakkhuviññāṇadhātu, sotaviññāṇadhātu, ghānaviññāṇadhātu, jivhāviññāṇadhātu, kāyaviññāṇadhātu, manoviññāṇadhātu — ayaṃ vuccati “viññāṇadhātu”. |
The eye-consciousness element, the ear-consciousness element, the nose-consciousness element, the tongue-consciousness element, the body-consciousness element, the mind-consciousness element—this is called the “consciousness element.” |
♦ imā cha dhātuyo. |
♦ These are the six elements. |
♦ 179. aparāpi cha dhātuyo — sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. |
♦ 179. There are another six elements: the pleasure element, the pain element, the mental pleasure element, the mental pain element, the equanimity element, the ignorance element. |
♦ 180. tattha katamā sukhadhātu? |
♦ 180. Therein, what is the pleasure element? |
yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā — ayaṃ vuccati “sukhadhātu”. |
Whatever is bodily agreeable, bodily pleasure, agreeable pleasant feeling born of body-contact, agreeable pleasant feeling born of body-contact—this is called the “pleasure element.” |
♦ tattha katamā dukkhadhātu? |
♦ Therein, what is the pain element? |
yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā — ayaṃ vuccati “dukkhadhātu”. |
Whatever is bodily disagreeable, bodily pain, disagreeable painful feeling born of body-contact, disagreeable painful feeling born of body-contact—this is called the “pain element.” |
♦ tattha katamā somanassadhātu? |
♦ Therein, what is the mental pleasure element? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “somanassadhātu”. |
Whatever is mentally agreeable, mentally pleasure, agreeable pleasant feeling born of mind-contact, agreeable pleasant feeling born of mind-contact—this is called the “mental pleasure element.” |
♦ tattha katamā domanassadhātu? |
♦ Therein, what is the mental pain element? |
yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā — ayaṃ vuccati “domanassadhātu”. |
Whatever is mentally disagreeable, mentally pain, disagreeable painful feeling born of mind-contact, disagreeable painful feeling born of mind-contact—this is called the “mental pain element.” |
♦ tattha katamā upekkhādhātu? |
♦ Therein, what is the equanimity element? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “upekkhādhātu”. |
Whatever is mentally neither agreeable nor disagreeable, neither-painful-nor-pleasant feeling born of mind-contact, neither-painful-nor-pleasant feeling born of mind-contact—this is called the “equanimity element.” |
♦ tattha katamā avijjādhātu? |
♦ Therein, what is the ignorance element? |
yaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjādhātu”. |
Whatever is unknowing, not seeing, non-realization, non-awakening, non-understanding, non-penetration, non-grasping, non-comprehension, non-consideration, non-reflection, non-witnessing, stupidity, folly, lack of full awareness, confusion, delusion, deep delusion, ignorance, the flood of ignorance, the yoke of ignorance, the underlying tendency of ignorance, the obsession of ignorance, the barrier of ignorance, delusion, the unwholesome root of delusion—this is called the “ignorance element.” |
♦ imā cha dhātuyo. |
♦ These are the six elements. |
♦ 181. aparāpi cha dhātuyo — kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu. |
♦ 181. There are another six elements: the sensual-desire element, the ill-will element, the cruelty element, the renunciation element, the non-ill-will element, the non-cruelty element. |
♦ 182. tattha katamā kāmadhātu? |
♦ 182. Therein, what is the sensual-desire element? |
kāmapaṭisaṃyutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā micchāsaṅkappo — ayaṃ vuccati kāmadhātu. |
Thought connected with sensual desire, initial thought, application, absorption, engrossment, mental application, wrong intention—this is called the sensual-desire element. |
heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve anto karitvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ — ayaṃ vuccati “kāmadhātu”. |
Taking as a limit the Avīci hell below and the Parinimmita-vasavattī gods above, whatever in this interval is of this sphere, included herein, the aggregates, elements, sense-bases, form, feeling, perception, formations, consciousness—this is called the “sensual-desire element.” |
♦ tattha katamā byāpādadhātu? |
♦ Therein, what is the ill-will element? |
byāpādapaṭisaṃyutto takko vitakko ... pe ... micchāsaṅkappo — ayaṃ vuccati “byāpādadhātu”. |
Thought connected with ill-will, initial thought... etc. ... wrong intention—this is called the “ill-will element.” |
dasasu vā āghātavatthūsu cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa — ayaṃ vuccati “byāpādadhātu”. |
In the ten grounds for resentment, mental resentment, opposition, animosity, resistance, anger, rage, fury, hatred, malice, deep malice, mental affliction, malevolence, wrath, fury, fuming, hatred, animosity, malevolence, opposition, antagonism, fierceness, harshness, displeasure of the mind—this is called the “ill-will element.” |
♦ tattha katamā vihiṃsādhātu? |
♦ Therein, what is the cruelty element? |
vihiṃsāpaṭisaṃyutto takko vitakko ... pe ... micchāsaṅkappo — ayaṃ vuccati “vihiṃsādhātu”. |
Thought connected with cruelty, initial thought... etc. ... wrong intention—this is called the “cruelty element.” |
idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā virosanā parūpaghāto — ayaṃ vuccati “vihiṃsādhātu”. |
Here someone harms beings with their hand, or with a clod, or with a stick, or with a weapon, or with a rope, or with one or another thing; such harming, injuring, hurting, cruelty, vexing, annoying, oppressing others—this is called the “cruelty element.” |
♦ tattha katamā nekkhammadhātu? |
♦ Therein, what is the renunciation element? |
nekkhammapaṭisaṃyutto takko vitakko ... pe ... sammāsaṅkappo — ayaṃ vuccati “nekkhammadhātu”. |
Thought connected with renunciation, initial thought... etc. ... right intention—this is called the “renunciation element.” |
sabbepi kusalā dhammā “nekkhammadhātu”. |
All wholesome states are the “renunciation element.” |
♦ tattha katamā abyāpādadhātu? |
♦ Therein, what is the non-ill-will element? |
abyāpādapaṭisaṃyutto takko vitakko ... pe ... sammāsaṅkappo — ayaṃ vuccati “abyāpādadhātu”. |
Thought connected with non-ill-will, initial thought... etc. ... right intention—this is called the “non-ill-will element.” |
yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti — ayaṃ vuccati “abyāpādadhātu”. |
Whatever loving-kindness towards beings, friendliness, the state of being friendly, the liberation of mind through loving-kindness—this is called the “non-ill-will element.” |
♦ tattha katamā avihiṃsādhātu? |
♦ Therein, what is the non-cruelty element? |
avihiṃsāpaṭisaṃyutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo — ayaṃ vuccati “avihiṃsādhātu” . |
Thought connected with non-cruelty, initial thought, application, absorption, engrossment, mental application, right intention—this is called the “non-cruelty element.” |
yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti — ayaṃ vuccati “avihiṃsādhātu”. |
Whatever compassion towards beings, feeling compassion, the state of being compassionate, the liberation of mind through compassion—this is called the “non-cruelty element.” |
♦ imā cha dhātuyo. |
♦ These are the six elements. |
♦ iti imāni tīṇi chakkāni tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭhārasa dhātuyo honti. |
♦ Thus these three sets of six, having been brought together and combined, become the eighteen elements. |
♦ suttantabhājanīyaṃ. |
♦ The Sutta Method of Exposition. |
♦ 2. abhidhammabhājanīyaṃ |
♦ 2. The Abhidhamma Method of Exposition |
♦ 183. aṭṭhārasa dhātuyo — cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu. |
♦ 183. The eighteen elements are: the eye-element, the form-element, the eye-consciousness-element, the ear-element, the sound-element, the ear-consciousness-element, the nose-element, the odor-element, the nose-consciousness-element, the tongue-element, the taste-element, the tongue-consciousness-element, the body-element, the tangible-element, the body-consciousness-element, the mind-element, the mental-object-element, the mind-consciousness-element. |
♦ 184. tattha katamā cakkhudhātu? |
♦ 184. Therein, what is the eye-element? |
yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo ... pe ... suñño gāmopeso — ayaṃ vuccati “cakkhudhātu”. |
That eye which is a sensitivity derived from the four great elements... etc. ... this is also the empty village—this is called the “eye-element.” |
♦ tattha katamā rūpadhātu? |
♦ Therein, what is the form-element? |
yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā ... pe ... rūpadhātupesā — ayaṃ vuccati “rūpadhātu”. |
That form which is derived from the four great elements, having the appearance of color... etc. ... this is also the form-element—this is called the “form-element.” |
♦ tattha katamā cakkhuviññāṇadhātu? |
♦ Therein, what is the eye-consciousness-element? |
cakkhuñca paṭicca rūpe ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjācakkhuviññāṇadhātu — ayaṃ vuccati “cakkhuviññāṇadhātu”. |
Conditioned by the eye and by forms, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding eye-consciousness-element — this is called the “eye-consciousness-element”. |
♦ tattha katamā sotadhātu? |
♦ Therein, what is the ear-element? |
yaṃ sotaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo ... pe ... suñño gāmopeso — ayaṃ vuccati “sotadhātu” . |
That ear which is a sensitivity derived from the four great elements... etc. ... this is also the empty village—this is called the “ear-element”. |
♦ tattha katamā saddadhātu? |
♦ Therein, what is the sound-element? |
yo saddo catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho ... pe ... saddadhātupesā — ayaṃ vuccati “saddadhātu”. |
That sound which is derived from the four great elements, invisible and resistant... etc. ... this is also the sound-element—this is called the “sound-element.” |
♦ tattha katamā sotaviññāṇadhātu? |
♦ Therein, what is the ear-consciousness-element? |
sotañca paṭicca sadde ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāsotaviññāṇadhātu — ayaṃ vuccati “sotaviññāṇadhātu”. |
Conditioned by the ear and by sounds, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding ear-consciousness-element—this is called the “ear-consciousness-element.” |
♦ tattha katamā ghānadhātu? |
♦ Therein, what is the nose-element? |
yaṃ ghānaṃ catunnaṃ mahābhūtānaṃ upādāya pasādo ... pe ... suñño gāmopeso — ayaṃ vuccati “ghānadhātu”. |
That nose which is a sensitivity derived from the four great elements... etc. ... this is also the empty village—this is called the “nose-element.” |
♦ tattha katamā gandhadhātu? |
♦ Therein, what is the odor-element? |
yo gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho ... pe ... gandhadhātupesā — ayaṃ vuccati “gandhadhātu”. |
That odor which is derived from the four great elements, invisible and resistant... etc. ... this is also the odor-element—this is called the “odor-element.” |
♦ tattha katamā ghānaviññāṇadhātu? |
♦ Therein, what is the nose-consciousness-element? |
ghānañca paṭicca gandhe ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāghānaviññāṇadhātu — ayaṃ vuccati “ghānaviññāṇadhātu”. |
Conditioned by the nose and by odors, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding nose-consciousness-element—this is called the “nose-consciousness-element.” |
♦ tattha katamā jivhādhātu? |
♦ Therein, what is the tongue-element? |
yā jivhā catunnaṃ mahābhūtānaṃ upādāya pasādo ... pe ... suñño gāmopeso — ayaṃ vuccati “jivhādhātu”. |
That tongue which is a sensitivity derived from the four great elements... etc. ... this is also the empty village—this is called the “tongue-element.” |
♦ tattha katamā rasadhātu? |
♦ Therein, what is the taste-element? |
yo raso catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho ... pe ... rasadhātupesā — ayaṃ vuccati “rasadhātu”. |
That taste which is derived from the four great elements, invisible and resistant... etc. ... this is also the taste-element—this is called the “taste-element.” |
♦ tattha katamā jivhāviññāṇadhātu? |
♦ Therein, what is the tongue-consciousness-element? |
jivhañca paṭicca rase ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjājivhāviññāṇadhātu — ayaṃ vuccati “jivhāviññāṇadhātu”. |
Conditioned by the tongue and by tastes, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding tongue-consciousness-element—this is called the “tongue-consciousness-element.” |
♦ tattha katamā kāyadhātu? |
♦ Therein, what is the body-element? |
yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo ... pe ... suñño gāmopeso — ayaṃ vuccati “kāyadhātu”. |
That body which is a sensitivity derived from the four great elements... etc. ... this is also the empty village—this is called the “body-element.” |
♦ tattha katamā phoṭṭhabbadhātu? |
♦ Therein, what is the tangible-element? |
pathavīdhātu ... pe ... phoṭṭhabbadhātupesā — ayaṃ vuccati “phoṭṭhabbadhātu”. |
The earth element... etc. ... this is also the tangible-element—this is called the “tangible-element.” |
♦ tattha katamā kāyaviññāṇadhātu? |
♦ Therein, what is the body-consciousness-element? |
kāyañca paṭicca phoṭṭhabbe ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjākāyaviññāṇadhātu — ayaṃ vuccati “kāyaviññāṇadhātu”. |
Conditioned by the body and by tangibles, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding body-consciousness-element—this is called the “body-consciousness-element.” |
♦ tattha katamā manodhātu? |
♦ Therein, what is the mind-element? |
cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanodhātu; |
Immediately after eye-consciousness-element has arisen and ceased, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding mind-element; |
sotaviññāṇadhātuyā ... pe ... ghānaviññāṇadhātuyā ... pe ... jivhāviññāṇadhātuyā ... pe ... kāyaviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanodhātu sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanodhātu — ayaṃ vuccati “manodhātu”. |
Immediately after ear-consciousness-element... etc. ... nose-consciousness-element... etc. ... tongue-consciousness-element... etc. ... body-consciousness-element has arisen and ceased, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding mind-element; or as the first advertence to all mental objects, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding mind-element—this is called the “mind-element.” |
♦ tattha katamā dhammadhātu? |
♦ Therein, what is the mental-object-element? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho, yañca rūpaṃ anidassanāppaṭighaṃ dhammāyatanapariyāpannaṃ, asaṅkhatā ca dhātu. |
The aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and that matter which is invisible, non-resistant, and included in the mental-object-base, and the unconditioned element. |
♦ tattha katamo vedanākkhandho? |
♦ Therein, what is the aggregate of feeling? |
ekavidhena vedanākkhandho — phassasampayutto . |
In one way, the aggregate of feeling is: associated with contact. |
duvidhena vedanākkhandho — atthi sahetuko, atthi ahetuko. |
In two ways, the aggregate of feeling is: there is that with root, there is that without root. |
tividhena vedanākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe ... evaṃ dasavidhena vedanākkhandho ... pe ... evaṃ bahuvidhena vedanākkhandho. |
In three ways, the aggregate of feeling is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of feeling ... etc. ... Thus in many ways is the aggregate of feeling. |
ayaṃ vuccati “vedanākkhandho”. |
This is called the “aggregate of feeling.” |
♦ tattha katamo saññākkhandho? |
♦ Therein, what is the aggregate of perception? |
ekavidhena saññākkhandho — phassasampayutto. |
In one way, the aggregate of perception is: associated with contact. |
duvidhena saññākkhandho — atthi sahetuko, atthi ahetuko. |
In two ways, the aggregate of perception is: there is that with root, there is that without root. |
tividhena saññākkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe ... evaṃ dasavidhena saññākkhandho ... pe ... evaṃ bahuvidhena saññākkhandho. |
In three ways, the aggregate of perception is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of perception ... etc. ... Thus in many ways is the aggregate of perception. |
ayaṃ vuccati “saññākkhandho”. |
This is called the “aggregate of perception.” |
♦ tattha katamo saṅkhārakkhandho? |
♦ Therein, what is the aggregate of mental formations? |
ekavidhena saṅkhārakkhandho — cittasampayutto. |
In one way, the aggregate of mental formations is: associated with consciousness. |
duvidhena saṅkhārakkhandho — atthi hetu, atthi ahetu. |
In two ways, the aggregate of mental formations is: there is a cause, there is no cause. |
tividhena saṅkhārakkhandho — atthi kusalo, atthi akusalo, atthi abyākato ... pe ... evaṃ dasavidhena saṅkhārakkhandho ... pe ... evaṃ bahuvidhena saṅkhārakkhandho — ayaṃ vuccati “saṅkhārakkhandho”. |
In three ways, the aggregate of mental formations is: there is wholesome, there is unwholesome, there is indeterminate ... etc. ... Thus in ten ways is the aggregate of mental formations ... etc. ... Thus in many ways is the aggregate of mental formations—this is called the “aggregate of mental formations.” |
♦ tattha katamaṃ rūpaṃ anidassanāppaṭighaṃ dhammāyatanapariyāpannaṃ? |
♦ Therein, what is the matter that is invisible, non-resistant, and included in the mental-object-base? |
itthindriyaṃ ... pe ... kabaḷīkāro āhāro — idaṃ vuccati rūpaṃ “anidassanāppaṭighaṃ dhammāyatanapariyāpannaṃ”. |
The femininity faculty... etc. ... edible food—this is called the matter “that is invisible, non-resistant, and included in the mental-object-base.” |
♦ tattha katamā asaṅkhatā dhātu? |
♦ Therein, what is the unconditioned element? |
rāgakkhayo, dosakkhayo, mohakkhayo — ayaṃ vuccati “asaṅkhatā dhātu”. |
The destruction of greed, the destruction of hatred, the destruction of delusion—this is called the “unconditioned element.” |
ayaṃ vuccati “dhammadhātu”. |
This is called the “mental-object-element.” |
♦ tattha katamā manoviññāṇadhātu? |
♦ Therein, what is the mind-consciousness-element? |
cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati manodhātu, manodhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu; |
Immediately after eye-consciousness-element has arisen and ceased, there arises the mind-element; and immediately after the mind-element has arisen and ceased, there arises consciousness, mind, mentality... etc. ... the corresponding mind-consciousness-element; |
sotaviññāṇadhātuyā ... pe ... ghānaviññāṇadhātuyā ... pe ... jivhāviññāṇadhātuyā ... pe ... kāyaviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati manodhātu, manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu manañca paṭicca dhamme ca uppajjati cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanoviññāṇadhātu — ayaṃ vuccati “manoviññāṇadhātu”. |
Immediately after ear-consciousness-element... etc. ... nose-consciousness-element... etc. ... tongue-consciousness-element... etc. ... body-consciousness-element has arisen and ceased, there arises the mind-element; and immediately after the mind-element too has arisen and ceased, there arises consciousness, mind, mentality... etc. ... the corresponding mind-consciousness-element; and conditioned by the mind and by mental objects, there arises consciousness, mind, mentality, heart, that which is pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the corresponding mind-consciousness-element—this is called the “mind-consciousness-element.” |
♦ abhidhammabhājanīyaṃ. |
♦ The Abhidhamma Method of Exposition. |
♦ 3. pañhāpucchakaṃ |
♦ 3. The Chapter of Questions |
♦ [unnamed] |
♦ [unnamed] |
♦ aṭṭhārasa dhātuyo — cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu. |
♦ The eighteen elements are: the eye-element, the form-element, the eye-consciousness-element, the ear-element, the sound-element, the ear-consciousness-element, the nose-element, the odor-element, the nose-consciousness-element, the tongue-element, the taste-element, the tongue-consciousness-element, the body-element, the tangible-element, the body-consciousness-element, the mind-element, the mental-object-element, the mind-consciousness-element. |
♦ 186. aṭṭhārasannaṃ dhātūnaṃ kati kusalā, kati akusalā, kati abyākatā ... pe ... kati saraṇā, kati araṇā? |
♦ 186. Of the eighteen elements, how many are wholesome, how many are unwholesome, how many are indeterminate ... etc. ... how many are with conflict, how many are without conflict? |
♦ 1. tikaṃ |
♦ 1. The Triads |
♦ 187. soḷasa dhātuyo abyākatā. |
♦ 187. Sixteen elements are indeterminate. |
dve dhātuyo siyā kusalā, siyā akusalā, siyā abyākatā. |
Two elements may be wholesome, may be unwholesome, may be indeterminate. |
dasa dhātuyo na vattabbā — “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. |
Ten elements cannot be said to be “associated with pleasant feeling,” or “associated with painful feeling,” or “associated with neither-pleasant-nor-painful feeling.” |
pañca dhātuyo adukkhamasukhāya vedanāya sampayuttā. |
Five elements are associated with neither-pleasant-nor-painful feeling. |
kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā. |
The body-consciousness-element may be associated with pleasant feeling, or may be associated with painful feeling. |
manoviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The mind-consciousness-element may be associated with pleasant feeling, may be associated with painful feeling, or may be associated with neither-pleasant-nor-painful feeling. |
dhammadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā, siyā na vattabbā — “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. |
The mental-object-element may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling, or it cannot be said to be “associated with pleasant feeling,” or “associated with painful feeling,” or “associated with neither-pleasant-nor-painful feeling.” |
♦ dasa dhātuyo nevavipākanavipākadhammadhammā. |
♦ Ten elements are neither resultant nor productive of resultants. |
pañca dhātuyo vipākā. |
Five elements are resultants. |
manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā. |
The mind-element may be resultant, or may be neither resultant nor productive of resultants. |
dve dhātuyo siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
Two elements may be resultant, may be productive of resultants, or may be neither resultant nor productive of resultants. |
♦ dasa dhātuyo upādinnupādāniyā. |
♦ Ten elements are clung to and bases for clinging. |
saddadhātu anupādinnupādāniyā. |
The sound-element is not clung to but is a basis for clinging. |
pañca dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā. |
Five elements may be clung to and bases for clinging, or may not be clung to but be bases for clinging. |
dve dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
Two elements may be clung to and bases for clinging, may not be clung to but be bases for clinging, or may be neither clung to nor bases for clinging. |
♦ soḷasa dhātuyo asaṃkiliṭṭhasaṃkilesikā. |
♦ Sixteen elements are undefiled but defiling. |
dve dhātuyo siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhāsaṃkilesikā. |
Two elements may be defiled and defiling, may be undefiled but defiling, or may be undefiled and undefiling. |
pannarasa dhātuyo avitakkāvicārā. |
Fifteen elements are without initial and sustained application. |
manodhātu savitakkasavicārā. |
The mind-element is with initial and sustained application. |
manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The mind-consciousness-element may be with initial and sustained application, may be with only sustained application without initial application, or may be without initial and sustained application. |
dhammadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā, siyā na vattabbā — “savitakkasavicārā”tipi, “avitakkavicāramattā”tipi, “avitakkāvicārā”tipi. |
The mental-object-element may be with initial and sustained application, may be with only sustained application without initial application, may be without initial and sustained application, or it cannot be said to be “with initial and sustained application,” or “with only sustained application without initial application,” or “without initial and sustained application.” |
dasa dhātuyo na vattabbā — “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi . |
Ten elements cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
pañca dhātuyo upekkhāsahagatā. |
Five elements are accompanied by equanimity. |
kāyaviññāṇadhātu na pītisahagatā, siyā sukhasahagatā, na upekkhāsahagatā, siyā na vattabbā — “sukhasahagatā”ti. |
The body-consciousness-element is not accompanied by joy, may be accompanied by pleasure, is not accompanied by equanimity, or cannot be said to be “accompanied by pleasure.” |
dve dhātuyo siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā — “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. |
Two elements may be accompanied by joy, may be accompanied by pleasure, may be accompanied by equanimity, or cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
♦ soḷasa dhātuyo neva dassanena na bhāvanāya pahātabbā. |
♦ Sixteen elements are to be abandoned by neither vision nor cultivation. |
dve dhātuyo siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. |
Two elements may be abandoned by vision, may be abandoned by cultivation, or may be abandoned by neither vision nor cultivation. |
soḷasa dhātuyo neva dassanena na bhāvanāya pahātabbahetukā. |
Sixteen elements do not have a cause to be abandoned by vision or cultivation. |
dve dhātuyo siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. |
Two elements may have a cause to be abandoned by vision, may have a cause to be abandoned by cultivation, or may have a cause to be abandoned by neither vision nor cultivation. |
soḷasa dhātuyo nevācayagāmināpacayagāmino. |
Sixteen elements lead neither to accumulation nor to de-accumulation. |
dve dhātuyo siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. |
Two elements may lead to accumulation, may lead to de-accumulation, or may lead to neither accumulation nor to de-accumulation. |
soḷasa dhātuyo nevasekkhanāsekkhā. |
Sixteen elements are of neither a learner nor a non-learner. |
dve dhātuyo siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. |
Two elements may be of a learner, may be of a non-learner, or may be of neither a learner nor a non-learner. |
♦ soḷasa dhātuyo parittā. |
♦ Sixteen elements are limited. |
dve dhātuyo siyā parittā, siyā mahaggatā, siyā appamāṇā. |
Two elements may be limited, may be exalted, or may be immeasurable. |
dasa dhātuyo anārammaṇā. |
Ten elements are without an object. |
cha dhātuyo parittārammaṇā. |
Six elements have a limited object. |
dve dhātuyo siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā — “parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi. |
Two elements may have a limited object, may have an exalted object, may have an immeasurable object, or it cannot be said whether they “have a limited object,” “have an exalted object,” or “have an immeasurable object.” |
soḷasa dhātuyo majjhimā. |
Sixteen elements are middling. |
dve dhātuyo siyā hīnā, siyā majjhimā, siyā paṇītā. |
Two elements may be inferior, may be middling, may be superior. |
soḷasa dhātuyo aniyatā. |
Sixteen elements are unfixed. |
dve dhātuyo siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā. |
Two elements may be fixed in wrongness, may be fixed in rightness, or may be unfixed. |
♦ dasa dhātuyo anārammaṇā. |
♦ Ten elements are without an object. |
cha dhātuyo na vattabbā — “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi. |
Six elements cannot be said to “have the path as object,” or “have the path as cause,” or “have the path as dominant factor.” |
dve dhātuyo siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā — “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi. |
Two elements may have the path as object, may have the path as cause, may have the path as dominant factor, or it cannot be said whether they “have the path as object,” or “have the path as cause,” or “have the path as dominant factor.” |
dasa dhātuyo siyā uppannā, siyā uppādino, siyā na vattabbā — “anuppannā”ti. |
Ten elements may be arisen, may be bound to arise, or cannot be said to be “not-arisen.” |
saddadhātu siyā uppannā, siyā anuppannā, siyā na vattabbā — “uppādinī”ti. |
The sound-element may be arisen, may be not-arisen, or cannot be said to be “bound to arise.” |
cha dhātuyo siyā uppannā, siyā anuppannā, siyā uppādino. |
Six elements may be arisen, may be not-arisen, may be bound to arise. |
dhammadhātu siyā uppannā, siyā anuppannā, siyā uppādinī, siyā na vattabbā — “uppannā”tipi, “anuppannā”tipi, “uppādinī”tipi. |
The mental-object-element may be arisen, may be not-arisen, may be bound to arise, or it cannot be said to be “arisen,” or “not-arisen,” or “bound to arise.” |
♦ sattarasa dhātuyo siyā atītā, siyā anāgatā, siyā paccuppannā. |
♦ Seventeen elements may be past, may be future, may be present. |
dhammadhātu siyā atītā, siyā anāgatā, siyā paccuppannā, siyā na vattabbā — “atītā”tipi, “anāgatā”tipi, “paccuppannā”tipi. |
The mental-object-element may be past, may be future, may be present, or it cannot be said to be “past,” or “future,” or “present.” |
dasa dhātuyo anārammaṇā. |
Ten elements are without an object. |
cha dhātuyo paccuppannārammaṇā. |
Six elements have a present object. |
dve dhātuyo siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā — “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi; |
Two elements may have a past object, may have a future object, may have a present object, or it cannot be said whether they “have a past object,” or “have a future object,” or “have a present object;” |
siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. |
may be internal, may be external, may be internal-external. |
♦ dasa dhātuyo anārammaṇā. |
♦ Ten elements are without an object. |
cha dhātuyo siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā. |
Six elements may have an internal object, may have an external object, or may have an internal-external object. |
dve dhātuyo siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā — “ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi. |
Two elements may have an internal object, may have an external object, may have an internal-external object, or it cannot be said whether they “have an internal object,” or “have an external object,” or “have an internal-external object.” |
rūpadhātu sanidassanasappaṭighā. |
The form-element is visible and resistant. |
nava dhātuyo anidassanāppaṭighā. |
Nine elements are invisible and resistant. |
aṭṭha dhātuyo anidassanāppaṭighā. |
Eight elements are invisible and non-resistant. |
♦ 2. dukaṃ |
♦ 2. The Dyads |
♦ 188. sattarasa dhātuyo na hetū. |
♦ 188. Seventeen elements are not causes. |
dhammadhātu siyā hetu, siyā na hetu. |
The mental-object-element may be a cause, or may not be a cause. |
soḷasa dhātuyo ahetukā. |
Sixteen elements are without a cause. |
dve dhātuyo siyā sahetukā, siyā ahetukā. |
Two elements may be with a cause, or may be without a cause. |
soḷasa dhātuyo ahetukā. |
Sixteen elements are without a cause. |
dve dhātuyo siyā sahetukā, siyā ahetukā. |
Two elements may be with a cause, or may be without a cause. |
soḷasa dhātuyo hetuvippayuttā . |
Sixteen elements are dissociated from causes. |
dve dhātuyo siyā hetusampayuttā, siyā hetuvippayuttā. |
Two elements may be associated with causes, or may be dissociated from causes. |
soḷasa dhātuyo na vattabbā — “hetu ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. |
Sixteen elements cannot be said to be “both a cause and with a cause,” nor “with a cause but not a cause.” |
manoviññāṇadhātu na vattabbā — “hetu ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetu, siyā na vattabbā — “sahetukā ceva na ca hetū”ti. |
The mind-consciousness-element cannot be said to be “both a cause and with a cause;” it may be with a cause but not a cause, or it cannot be said to be “with a cause but not a cause.” |
dhammadhātu siyā hetu ceva sahetukā ca, siyā sahetukā ceva na ca hetu, siyā na vattabbā — “hetu ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. |
The mental-object-element may be both a cause and with a cause, may be with a cause but not a cause, or it cannot be said to be “both a cause and with a cause,” nor “with a cause but not a cause.” |
soḷasa dhātuyo na vattabbā — “hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. |
Sixteen elements cannot be said to be “both a cause and associated with a cause,” nor “associated with a cause but not a cause.” |
manoviññāṇadhātu na vattabbā — “hetu ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetu, siyā na vattabbā — “hetusampayuttā ceva na ca hetū”ti. |
The mind-consciousness-element cannot be said to be “both a cause and associated with a cause;” it may be associated with a cause but not a cause, or it cannot be said to be “associated with a cause but not a cause.” |
dhammadhātu siyā hetu ceva hetusampayuttā ca, siyā hetusampayuttā ceva na ca hetu, siyā na vattabbā — “hetu ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. |
The mental-object-element may be both a cause and associated with a cause, may be associated with a cause but not a cause, or it cannot be said to be “both a cause and associated with a cause,” nor “associated with a cause but not a cause.” |
soḷasa dhātuyo na hetuahetukā. |
Sixteen elements are not a cause and without a cause. |
manoviññāṇadhātu siyā na hetusahetukā, siyā na hetuahetukā. |
The mind-consciousness-element may not be a cause but with a cause, or may not be a cause and without a cause. |
dhammadhātu siyā na hetusahetukā, siyā na hetuahetukā, siyā na vattabbā — “na hetusahetukā”tipi, “na hetuahetukā”tipi. |
The mental-object-element may not be a cause but with a cause, may not be a cause and without a cause, or it cannot be said to be “not a cause and with a cause,” nor “not a cause and without a cause.” |
♦ sattarasa dhātuyo sappaccayā. |
♦ Seventeen elements are conditioned. |
dhammadhātu siyā sappaccayā, siyā appaccayā. |
The mental-object-element may be conditioned, or may be unconditioned. |
sattarasa dhātuyo saṅkhatā. |
Seventeen elements are formed. |
dhammadhātu siyā saṅkhatā, siyā asaṅkhatā. |
The mental-object-element may be formed, or may be unformed. |
rūpadhātu sanidassanā. |
The form-element is visible. |
sattarasa dhātuyo anidassanā. |
Seventeen elements are invisible. |
dasa dhātuyo sappaṭighā. |
Ten elements are resistant. |
aṭṭha dhātuyo appaṭighā. |
Eight elements are non-resistant. |
dasa dhātuyo rūpā. |
Ten elements are matter. |
satta dhātuyo arūpā. |
Seven elements are non-matter. |
dhammadhātu siyā rūpā, siyā arūpā. |
The mental-object-element may be matter, or may be non-matter. |
soḷasa dhātuyo lokiyā. |
Sixteen elements are worldly. |
dve dhātuyo siyā lokiyā, siyā lokuttarā; |
Two elements may be worldly, or may be supramundane; |
kenaci viññeyyā, kenaci na viññeyyā. |
cognizable by some, not cognizable by some. |
♦ sattarasa dhātuyo no āsavā. |
♦ Seventeen elements are not cankers. |
dhammadhātu siyā āsavā, siyā no āsavā. |
The mental-object-element may be a canker, or may not be a canker. |
soḷasa dhātuyo sāsavā. |
Sixteen elements are subject to cankers. |
dve dhātuyo siyā sāsavā, siyā anāsavā. |
Two elements may be subject to cankers, or may be free from cankers. |
soḷasa dhātuyo āsavavippayuttā. |
Sixteen elements are dissociated from cankers. |
dve dhātuyo siyā āsavasampayuttā, siyā āsavavippayuttā. |
Two elements may be associated with cankers, or may be dissociated from cankers. |
soḷasa dhātuyo na vattabbā — “āsavā ceva sāsavā cā”ti, “sāsavā ceva no ca āsavā”. |
Sixteen elements cannot be said to be “both cankers and subject to cankers;” they are “subject to cankers but not cankers.” |
manoviññāṇadhātu na vattabbā — “āsavo ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavo, siyā na vattabbā — “sāsavā ceva no ca āsavo”ti. |
The mind-consciousness-element cannot be said to be “both a canker and subject to cankers;” it may be subject to cankers but not a canker, or it cannot be said to be “subject to cankers but not a canker.” |
dhammadhātu siyā āsavo ceva sāsavā ca, siyā sāsavā ceva no ca āsavo, siyā na vattabbā — “āsavo ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavo”tipi. |
The mental-object-element may be both a canker and subject to cankers, may be subject to cankers but not a canker, or it cannot be said to be “both a canker and subject to cankers,” nor “subject to cankers but not a canker.” |
♦ soḷasa dhātuyo na vattabbā — “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. |
♦ Sixteen elements cannot be said to be “both cankers and associated with cankers,” nor “associated with cankers but not cankers.” |
manoviññāṇadhātu na vattabbā — “āsavo ceva āsavasampayuttā cā”ti, siyā āsavasampayuttā ceva no ca āsavo, siyā na vattabbā — “āsavasampayuttā ceva no ca āsavo”ti. |
The mind-consciousness-element cannot be said to be “both a canker and associated with cankers;” it may be associated with cankers but not a canker, or it cannot be said to be “associated with cankers but not a canker.” |
dhammadhātu siyā āsavo ceva āsavasampayuttā ca, siyā āsavasampayuttā ceva no ca āsavo, siyā na vattabbā — “āsavo ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavo”tipi. |
The mental-object-element may be both a canker and associated with cankers, may be associated with cankers but not a canker, or it cannot be said to be “both a canker and associated with cankers,” nor “associated with cankers but not a canker.” |
soḷasa dhātuyo āsavavippayuttasāsavā. |
Sixteen elements are dissociated from cankers but subject to them. |
dve dhātuyo siyā āsavavippayuttasāsavā, siyā āsavavippayuttānāsavā, siyā na vattabbā — “āsavavippayuttasāsavā”tipi, “āsavavippayuttānāsavā”tipi. |
Two elements may be dissociated from cankers but subject to them, may be dissociated from cankers and free from them, or it cannot be said whether they are “dissociated from cankers but subject to them,” or “dissociated from cankers and free from them.” |
♦ sattarasa dhātuyo no saṃyojanā. |
♦ Seventeen elements are not fetters. |
dhammadhātu siyā saṃyojanaṃ, siyā no saṃyojanaṃ. |
The mental-object-element may be a fetter, or may not be a fetter. |
soḷasa dhātuyo saṃyojaniyā. |
Sixteen elements are subject to fetters. |
dve dhātuyo siyā saṃyojaniyā, siyā asaṃyojaniyā. |
Two elements may be subject to fetters, or may not be subject to fetters. |
soḷasa dhātuyo saṃyojanavippayuttā. |
Sixteen elements are dissociated from fetters. |
dve dhātuyo siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. |
Two elements may be associated with fetters, or may be dissociated from fetters. |
soḷasa dhātuyo na vattabbā — “saṃyojanā ceva saṃyojaniyā cā”ti, saṃyojaniyā ceva no ca saṃyojanā. |
Sixteen elements cannot be said to be “both fetters and subject to fetters;” they are subject to fetters but not fetters. |
manoviññāṇadhātu na vattabbā — “saṃyojanañceva saṃyojaniyā cā”ti, siyā saṃyojaniyā ceva no ca saṃyojanaṃ, siyā na vattabbā — “saṃyojaniyā ceva no ca saṃyojanan”ti. |
The mind-consciousness-element cannot be said to be “both a fetter and subject to it;” it may be subject to it but not a fetter, or it cannot be said to be “subject to it but not a fetter.” |
dhammadhātu siyā saṃyojanañceva saṃyojaniyā ca, siyā saṃyojaniyā ceva no ca saṃyojanaṃ, siyā na vattabbā — “saṃyojanañceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanan”tipi. |
The mental-object-element may be both a fetter and subject to it, may be subject to it but not a fetter, or it cannot be said to be “both a fetter and subject to it,” nor “subject to it but not a fetter.” |
soḷasa dhātuyo na vattabbā — “saṃyojanā ceva saṃyojanasampayuttā cā”tipi, “saṃyojanasampayuttā ceva no ca saṃyojanā”tipi. |
Sixteen elements cannot be said to be “both fetters and associated with fetters,” nor “associated with fetters but not fetters.” |
manoviññāṇadhātu na vattabbā — “saṃyojanañceva saṃyojanasampayuttā cā”ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanaṃ, siyā na vattabbā — “saṃyojanasampayuttā ceva no ca saṃyojanan”ti. |
The mind-consciousness-element cannot be said to be “both a fetter and associated with it;” it may be associated with it but not a fetter, or it cannot be said to be “associated with it but not a fetter.” |
dhammadhātu siyā saṃyojanañceva saṃyojanasampayuttā ca, siyā saṃyojanasampayuttā ceva no ca saṃyojanaṃ, siyā na vattabbā — “saṃyojanañceva saṃyojanasampayuttā cā”tipi, “saṃyojanasampayuttā ceva no ca saṃyojanan”tipi. |
The mental-object-element may be both a fetter and associated with it, may be associated with it but not a fetter, or it cannot be said to be “both a fetter and associated with it,” nor “associated with it but not a fetter.” |
soḷasa dhātuyo saṃyojanavippayuttasaṃyojaniyā. |
Sixteen elements are dissociated from fetters but subject to them. |
dve dhātuyo siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttāsaṃyojaniyā, siyā na vattabbā — “saṃyojanavippayuttasaṃyojaniyā”tipi, “saṃyojanavippayuttāsaṃyojaniyā”tipi. |
Two elements may be dissociated from fetters but subject to them, may be dissociated from fetters and not subject to them, or it cannot be said whether they are “dissociated from fetters but subject to them,” or “dissociated from fetters and not subject to them.” |
♦ sattarasa dhātuyo no ganthā. |
♦ Seventeen elements are not bonds. |
dhammadhātu siyā gantho, siyā no gantho. |
The mental-object-element may be a bond, or may not be a bond. |
soḷasa dhātuyo ganthaniyā. |
Sixteen elements are subject to bonds. |
dve dhātuyo siyā ganthaniyā, siyā aganthaniyā. |
Two elements may be subject to bonds, or may not be subject to bonds. |
soḷasa dhātuyo ganthavippayuttā. |
Sixteen elements are dissociated from bonds. |
dve dhātuyo siyā ganthasampayuttā, siyā ganthavippayuttā. |
Two elements may be associated with bonds, or may be dissociated from bonds. |
soḷasa dhātuyo na vattabbā — “ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā. |
Sixteen elements cannot be said to be “both bonds and subject to bonds;” they are subject to bonds but not bonds. |
manoviññāṇadhātu na vattabbā — “gantho ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca gantho, siyā na vattabbā — “ganthaniyā ceva no ca gantho”ti. |
The mind-consciousness-element cannot be said to be “both a bond and subject to it;” it may be subject to it but not a bond, or it cannot be said to be “subject to it but not a bond.” |
dhammadhātu siyā gantho ceva ganthaniyā ca, siyā ganthaniyā ceva no ca gantho, siyā na vattabbā — “gantho ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca gantho”tipi. |
The mental-object-element may be both a bond and subject to it, may be subject to it but not a bond, or it cannot be said to be “both a bond and subject to it,” nor “subject to it but not a bond.” |
soḷasa dhātuyo na vattabbā — “ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi. |
Sixteen elements cannot be said to be “both bonds and associated with bonds,” nor “associated with bonds but not bonds.” |
manoviññāṇadhātu na vattabbā — “gantho ceva ganthasampayuttā cā”ti, siyā ganthasampayuttā ceva no ca gantho, siyā na vattabbā — “ganthasampayuttā ceva no ca gantho”ti. |
The mind-consciousness-element cannot be said to be “both a bond and associated with it;” it may be associated with it but not a bond, or it cannot be said to be “associated with it but not a bond.” |
dhammadhātu siyā gantho ceva ganthasampayuttā ca, siyā ganthasampayuttā ceva no ca gantho, siyā na vattabbā — “gantho ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca gantho”tipi. |
The mental-object-element may be both a bond and associated with it, may be associated with it but not a bond, or it cannot be said to be “both a bond and associated with it,” nor “associated with it but not a bond.” |
soḷasa dhātuyo ganthavippayuttaganthaniyā. |
Sixteen elements are dissociated from bonds but subject to them. |
dve dhātuyo siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttāganthaniyā, siyā na vattabbā — “ganthavippayuttaganthaniyā”tipi, “ganthavippayuttāganthaniyā”tipi. |
Two elements may be dissociated from bonds but subject to them, may be dissociated from bonds and not subject to them, or it cannot be said whether they are “dissociated from bonds but subject to them,” or “dissociated from bonds and not subject to them.” |
♦ sattarasa dhātuyo no oghā ... pe ... no yogā ... pe ... no nīvaraṇā. |
♦ Seventeen elements are not floods ... etc. ... not yokes ... etc. ... not hindrances. |
dhammadhātu siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. |
The mental-object-element may be a hindrance, or may not be a hindrance. |
soḷasa dhātuyo nīvaraṇiyā. |
Sixteen elements are subject to hindrances. |
dve dhātuyo siyā nīvaraṇiyā, siyā anīvaraṇiyā. |
Two elements may be subject to hindrances, or may not be subject to hindrances. |
soḷasa dhātuyo nīvaraṇavippayuttā. |
Sixteen elements are dissociated from hindrances. |
dve dhātuyo siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. |
Two elements may be associated with hindrances, or may be dissociated from hindrances. |
soḷasa dhātuyo na vattabbā — “nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā. |
Sixteen elements cannot be said to be “both hindrances and subject to hindrances;” they are subject to hindrances but not hindrances. |
manoviññāṇadhātu na vattabbā — “nīvaraṇañceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇaṃ, siyā na vattabbā — “nīvaraṇiyā ceva no ca nīvaraṇan”ti. |
The mind-consciousness-element cannot be said to be “both a hindrance and subject to it;” it may be subject to it but not a hindrance, or it cannot be said to be “subject to it but not a hindrance.” |
dhammadhātu siyā nīvaraṇañceva nīvaraṇiyā ca, siyā nīvaraṇiyā ceva no ca nīvaraṇaṃ, siyā na vattabbā — “nīvaraṇañceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇan”tipi. |
The mental-object-element may be both a hindrance and subject to it, may be subject to it but not a hindrance, or it cannot be said to be “both a hindrance and subject to it,” nor “subject to it but not a hindrance.” |
soḷasa dhātuyo na vattabbā — “nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi. |
Sixteen elements cannot be said to be “both hindrances and associated with hindrances,” nor “associated with hindrances but not hindrances.” |
manoviññāṇadhātu na vattabbā — “nīvaraṇañceva nīvaraṇasampayuttā cā”ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇaṃ, siyā na vattabbā — “nīvaraṇasampayuttā ceva no ca nīvaraṇan”ti. |
The mind-consciousness-element cannot be said to be “both a hindrance and associated with it;” it may be associated with it but not a hindrance, or it cannot be said to be “associated with it but not a hindrance.” |
dhammadhātu siyā nīvaraṇañceva nīvaraṇasampayuttā ca, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇaṃ, siyā na vattabbā — “nīvaraṇañceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇan”tipi. |
The mental-object-element may be both a hindrance and associated with it, may be associated with it but not a hindrance, or it cannot be said to be “both a hindrance and associated with it,” nor “associated with it but not a hindrance.” |
soḷasa dhātuyo nīvaraṇavippayuttanīvaraṇiyā. |
Sixteen elements are dissociated from hindrances but subject to them. |
dve dhātuyo siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttānīvaraṇiyā, siyā na vattabbā — “nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttānīvaraṇiyā”tipi. |
Two elements may be dissociated from hindrances but subject to them, may be dissociated from hindrances and not subject to them, or it cannot be said whether they are “dissociated from hindrances but subject to them,” or “dissociated from hindrances and not subject to them.” |
♦ sattarasa dhātuyo no parāmāsā. |
♦ Seventeen elements are not misapprehensions. |
dhammadhātu siyā parāmāso, siyā no parāmāso. |
The mental-object-element may be a misapprehension, or may not be a misapprehension. |
soḷasa dhātuyo parāmaṭṭhā. |
Sixteen elements are misapprehended. |
dve dhātuyo siyā parāmaṭṭhā, siyā aparāmaṭṭhā. |
Two elements may be misapprehended, or may not be misapprehended. |
soḷasa dhātuyo parāmāsavippayuttā. |
Sixteen elements are dissociated from misapprehension. |
manoviññāṇadhātu siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. |
The mind-consciousness-element may be associated with misapprehension, or may be dissociated from misapprehension. |
dhammadhātu siyā parāmāsasampayuttā, siyā parāmāsavippayuttā, siyā na vattabbā — “parāmāsasampayuttā”tipi, “parāmāsavippayuttā”tipi. |
The mental-object-element may be associated with misapprehension, may be dissociated from misapprehension, or it cannot be said to be “associated with misapprehension,” or “dissociated from misapprehension.” |
soḷasa dhātuyo na vattabbā — “parāmāsā ceva parāmaṭṭhā cāti parāmaṭṭhā ceva no ca parāmāsā”. |
Sixteen elements cannot be said to be “both misapprehensions and misapprehended; they are misapprehended but not misapprehensions.” |
manoviññāṇadhātu na vattabbā — “parāmāso ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāso, siyā na vattabbā — “parāmaṭṭhā ceva no ca parāmāso”ti. |
The mind-consciousness-element cannot be said to be “both a misapprehension and misapprehended;” it may be misapprehended but not a misapprehension, or it cannot be said to be “misapprehended but not a misapprehension.” |
dhammadhātu siyā parāmāso ceva parāmaṭṭhā ca, siyā parāmaṭṭhā ceva no ca parāmāso, siyā na vattabbā — “parāmāso ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāso”tipi. |
The mental-object-element may be both a misapprehension and misapprehended, may be misapprehended but not a misapprehension, or it cannot be said to be “both a misapprehension and misapprehended,” nor “misapprehended but not a misapprehension.” |
soḷasa dhātuyo parāmāsavippayuttaparāmaṭṭhā. |
Sixteen elements are dissociated from misapprehension but misapprehended. |
dve dhātuyo siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttāparāmaṭṭhā, siyā na vattabbā — “parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttāparāmaṭṭhā”tipi. |
Two elements may be dissociated from misapprehension but misapprehended, may be dissociated from misapprehension and not misapprehended, or it cannot be said whether they are “dissociated from misapprehension but misapprehended,” or “dissociated from misapprehension and not misapprehended.” |
♦ dasa dhātuyo anārammaṇā. |
♦ Ten elements are without an object. |
satta dhātuyo sārammaṇā. |
Seven elements have an object. |
dhammadhātu siyā sārammaṇā, siyā anārammaṇā. |
The mental-object-element may have an object, or may be without an object. |
satta dhātuyo cittā. |
Seven elements are consciousness. |
ekādasa dhātuyo no cittā. |
Eleven elements are not consciousness. |
sattarasa dhātuyo acetasikā. |
Seventeen elements are not mental concomitants. |
dhammadhātu siyā cetasikā, siyā acetasikā. |
The mental-object-element may be a mental concomitant, or may not be a mental concomitant. |
dasa dhātuyo cittavippayuttā. |
Ten elements are dissociated from consciousness. |
dhammadhātu siyā cittasampayuttā, siyā cittavippayuttā. |
The mental-object-element may be associated with consciousness, or may be dissociated from consciousness. |
satta dhātuyo na vattabbā — “cittena sampayuttā”tipi, “cittena vippayuttā”tipi. |
Seven elements cannot be said to be “associated with consciousness” or “dissociated from consciousness.” |
dasa dhātuyo cittavisaṃsaṭṭhā. |
Ten elements are disjoined from consciousness. |
dhammadhātu siyā cittasaṃsaṭṭhā, siyā cittavisaṃsaṭṭhā. |
The mental-object-element may be conjoined with consciousness, or may be disjoined from consciousness. |
satta dhātuyo na vattabbā — “cittena saṃsaṭṭhā”tipi, “cittena visaṃsaṭṭhā”tipi. |
Seven elements cannot be said to be “conjoined with consciousness” or “disjoined from consciousness.” |
♦ dvādasa dhātuyo no cittasamuṭṭhānā. |
♦ Twelve elements do not originate from consciousness. |
cha dhātuyo siyā cittasamuṭṭhānā, siyā no cittasamuṭṭhānā. |
Six elements may originate from consciousness, or may not originate from consciousness. |
sattarasa dhātuyo no cittasahabhuno. |
Seventeen elements are not co-existent with consciousness. |
dhammadhātu siyā cittasahabhū, siyā no cittasahabhū. |
The mental-object-element may be co-existent with consciousness, or may not be co-existent with consciousness. |
sattarasa dhātuyo no cittānuparivattino. |
Seventeen elements are not consequential to consciousness. |
dhammadhātu siyā cittānuparivattī, siyā no cittānuparivattī. |
The mental-object-element may be consequential to consciousness, or may not be consequential to consciousness. |
sattarasa dhātuyo no cittasaṃsaṭṭhasamuṭṭhānā. |
Seventeen elements do not originate from conjoined consciousness. |
dhammadhātu siyā cittasaṃsaṭṭhasamuṭṭhānā, siyā no cittasaṃsaṭṭhasamuṭṭhānā. |
The mental-object-element may originate from conjoined consciousness, or may not originate from conjoined consciousness. |
sattarasa dhātuyo no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. |
Seventeen elements are not co-existent with the originating conjoined consciousness. |
dhammadhātu siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. |
The mental-object-element may be co-existent with the originating conjoined consciousness, or may not be co-existent with the originating conjoined consciousness. |
sattarasa dhātuyo no cittasaṃsaṭṭhasamuṭṭhānānuparivattino. |
Seventeen elements are not consequential to the originating conjoined consciousness. |
dhammadhātu siyā cittasaṃsaṭṭhasamuṭṭhānānuparivattī, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivattī. |
The mental-object-element may be consequential to the originating conjoined consciousness, or may not be consequential to the originating conjoined consciousness. |
dvādasa dhātuyo ajjhattikā. |
Twelve elements are internal. |
cha dhātuyo bāhirā. |
Six elements are external. |
♦ nava dhātuyo upādā. |
♦ Nine elements are derived. |
aṭṭha dhātuyo no upādā. |
Eight elements are not derived. |
dhammadhātu siyā upādā, siyā no upādā. |
The mental-object-element may be derived, or may not be derived. |
dasa dhātuyo upādinnā. |
Ten elements are clung to. |
saddadhātu anupādinnā. |
The sound-element is not clung to. |
sattadhātuyo siyā upādinnā, siyā anupādinnā. |
Seven elements may be clung to, or may not be clung to. |
sattarasa dhātuyo no upādānā. |
Seventeen elements are not clingings. |
dhammadhātu siyā upādānaṃ, siyā no upādānaṃ. |
The mental-object-element may be a clinging, or may not be a clinging. |
soḷasa dhātuyo upādāniyā. |
Sixteen elements are bases for clinging. |
dve dhātuyo siyā upādāniyā, siyā anupādāniyā. |
Two elements may be bases for clinging, or may not be bases for clinging. |
soḷasa dhātuyo upādānavippayuttā. |
Sixteen elements are dissociated from clinging. |
dve dhātuyo siyā upādānasampayuttā, siyā upādānavippayuttā. |
Two elements may be associated with clinging, or may be dissociated from clinging. |
soḷasa dhātuyo na vattabbā — “upādānā ceva upādāniyā cā”ti, “upādāniyā ceva no ca upādānā”. |
Sixteen elements cannot be said to be “both clingings and bases for clinging;” they are “bases for clinging but not clingings.” |
manoviññāṇadhātu na vattabbā — “upādānañceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānaṃ, siyā na vattabbā — “upādāniyā ceva no ca upādānan”ti. |
The mind-consciousness-element cannot be said to be “both a clinging and a basis for clinging;” it may be a basis for clinging but not a clinging, or it cannot be said to be “a basis for clinging but not a clinging.” |
dhammadhātu siyā upādānañceva upādāniyā ca, siyā upādāniyā ceva no ca upādānaṃ, siyā na vattabbā — “upādānañceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānan”tipi. |
The mental-object-element may be both a clinging and a basis for clinging, may be a basis for clinging but not a clinging, or it cannot be said to be “both a clinging and a basis for clinging,” nor “a basis for clinging but not a clinging.” |
♦ soḷasa dhātuyo na vattabbā — “upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. |
♦ Sixteen elements cannot be said to be “both clingings and associated with clinging,” nor “associated with clinging but not clingings.” |
manoviññāṇadhātu na vattabbā — “upādānañceva upādānasampayuttā cā”ti, siyā upādānasampayuttā ceva no ca upādānaṃ, siyā na vattabbā — “upādānasampayuttā ceva no ca upādānan”ti. |
The mind-consciousness-element cannot be said to be “both a clinging and associated with clinging;” it may be associated with clinging but not a clinging, or it cannot be said to be “associated with clinging but not a clinging.” |
dhammadhātu siyā upādānañceva upādānasampayuttā ca, siyā upādānasampayuttā ceva no ca upādānaṃ, siyā na vattabbā — “upādānañceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānan”tipi. |
The mental-object-element may be both a clinging and associated with clinging, may be associated with clinging but not a clinging, or it cannot be said to be “both a clinging and associated with clinging,” nor “associated with clinging but not a clinging.” |
soḷasa dhātuyo upādānavippayuttaupādāniyā. |
Sixteen elements are dissociated from clinging but are bases for clinging. |
dve dhātuyo siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttānupādāniyā, siyā na vattabbā — “upādānavippayuttaupādāniyā”tipi, “upādānavippayuttānupādāniyā”tipi. |
Two elements may be dissociated from clinging and be bases for clinging, may be dissociated from clinging and not be bases for clinging, or it cannot be said whether they are “dissociated from clinging and bases for clinging,” or “dissociated from clinging and not bases for clinging.” |
♦ sattarasa dhātuyo no kilesā. |
♦ Seventeen elements are not defilements. |
dhammadhātu siyā kilesā, siyā no kilesā. |
The mental-object-element may be a defilement, or may not be a defilement. |
soḷasa dhātuyo saṃkilesikā. |
Sixteen elements are defiling. |
dve dhātuyo siyā saṃkilesikā, siyā asaṃkilesikā. |
Two elements may be defiling, or may not be defiling. |
soḷasa dhātuyo asaṃkiliṭṭhā. |
Sixteen elements are undefiled. |
dve dhātuyo siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. |
Two elements may be defiled, or may be undefiled. |
soḷasa dhātuyo kilesavippayuttā. |
Sixteen elements are dissociated from defilements. |
dve dhātuyo siyā kilesasampayuttā, siyā kilesavippayuttā. |
Two elements may be associated with defilements, or may be dissociated from defilements. |
soḷasa dhātuyo na vattabbā — “kilesā ceva saṃkilesikā cā”ti, saṃkilesikā ceva no ca kilesā. |
Sixteen elements cannot be said to be “both defilements and defiling;” they are defiling but not defilements. |
manoviññāṇadhātu na vattabbā — “kileso ceva saṃkilesikā cā”ti, siyā saṃkilesikā ceva no ca kileso, siyā na vattabbā — “saṃkilesikā ceva no ca kileso”ti. |
The mind-consciousness-element cannot be said to be “both a defilement and defiling;” it may be defiling but not a defilement, or it cannot be said to be “defiling but not a defilement.” |
dhammadhātu siyā kileso ceva saṃkilesikā ca, siyā saṃkilesikā ceva no ca kileso, siyā na vattabbā — “kileso ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kileso”tipi. |
The mental-object-element may be both a defilement and defiling, may be defiling but not a defilement, or it cannot be said to be “both a defilement and defiling,” nor “defiling but not a defilement.” |
♦ soḷasa dhātuyo na vattabbā — “kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi. |
♦ Sixteen elements cannot be said to be “both defilements and defiled,” nor “defiled but not defilements.” |
manoviññāṇadhātu na vattabbā — “kileso ceva saṃkiliṭṭhā cā”ti, siyā saṃkiliṭṭhā ceva no ca kileso, siyā na vattabbā — “saṃkiliṭṭhā ceva no ca kileso”ti. |
The mind-consciousness-element cannot be said to be “both a defilement and defiled;” it may be defiled but not a defilement, or it cannot be said to be “defiled but not a defilement.” |
dhammadhātu siyā kileso ceva saṃkiliṭṭhā ca, siyā saṃkiliṭṭhā ceva no ca kileso, siyā na vattabbā — “kileso ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kileso”tipi. |
The mental-object-element may be both a defilement and defiled, may be defiled but not a defilement, or it cannot be said to be “both a defilement and defiled,” nor “defiled but not a defilement.” |
soḷasa dhātuyo na vattabbā — “kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi. |
Sixteen elements cannot be said to be “both defilements and associated with defilements,” nor “associated with defilements but not defilements.” |
manoviññāṇadhātu na vattabbā — “kileso ceva kilesasampayuttā cā”ti, siyā kilesasampayuttā ceva no ca kileso, siyā na vattabbā — “kilesasampayuttā ceva no ca kileso”ti. |
The mind-consciousness-element cannot be said to be “both a defilement and associated with defilement;” it may be associated with defilement but not a defilement, or it cannot be said to be “associated with defilement but not a defilement.” |
dhammadhātu siyā kileso ceva kilesasampayuttā ca, siyā kilesasampayuttā ceva no ca kileso, siyā na vattabbā — “kileso ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kileso”tipi. |
The mental-object-element may be both a defilement and associated with defilement, may be associated with defilement but not a defilement, or it cannot be said to be “both a defilement and associated with defilement,” nor “associated with defilement but not a defilement.” |
soḷasa dhātuyo kilesavippayuttasaṃkilesikā. |
Sixteen elements are dissociated from defilements but defiling. |
dve dhātuyo siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttāsaṃkilesikā, siyā na vattabbā — “kilesavippayuttasaṃkilesikā”tipi, “kilesavippayuttāsaṃkilesikā”tipi. |
Two elements may be dissociated from defilements but defiling, may be dissociated from defilements and not defiling, or it cannot be said whether they are “dissociated from defilements but defiling,” or “dissociated from defilements and not defiling.” |
♦ soḷasa dhātuyo na dassanena pahātabbā. |
♦ Sixteen elements are not to be abandoned by vision. |
dve dhātuyo siyā dassanena pahātabbā, siyā na dassanena pahātabbā. |
Two elements may be abandoned by vision, or may not be abandoned by vision. |
soḷasa dhātuyo na bhāvanāya pahātabbā. |
Sixteen elements are not to be abandoned by cultivation. |
dve dhātuyo siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. |
Two elements may be abandoned by cultivation, or may not be abandoned by cultivation. |
soḷasa dhātuyo na dassanena pahātabbahetukā. |
Sixteen elements do not have a cause to be abandoned by vision. |
dve dhātuyo siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. |
Two elements may have a cause to be abandoned by vision, or may not have a cause to be abandoned by vision. |
soḷasa dhātuyo na bhāvanāya pahātabbahetukā. |
Sixteen elements do not have a cause to be abandoned by cultivation. |
dve dhātuyo siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. |
Two elements may have a cause to be abandoned by cultivation, or may not have a cause to be abandoned by cultivation. |
♦ pannarasa dhātuyo avitakkā. |
♦ Fifteen elements are without initial application. |
manodhātu savitakkā. |
The mind-element is with initial application. |
dve dhātuyo siyā savitakkā, siyā avitakkā. |
Two elements may be with initial application, or may be without initial application. |
pannarasa dhātuyo avicārā. |
Fifteen elements are without sustained application. |
manodhātu savicārā. |
The mind-element is with sustained application. |
dve dhātuyo siyā savicārā, siyā avicārā. |
Two elements may be with sustained application, or may be without sustained application. |
soḷasa dhātuyo appītikā. |
Sixteen elements are without joy. |
dve dhātuyo siyā sappītikā, siyā appītikā. |
Two elements may be with joy, or may be without joy. |
soḷasa dhātuyo na pītisahagatā. |
Sixteen elements are not accompanied by joy. |
dve dhātuyo siyā pītisahagatā, siyā na pītisahagatā. |
Two elements may be accompanied by joy, or may not be accompanied by joy. |
pannarasa dhātuyo na sukhasahagatā. |
Fifteen elements are not accompanied by pleasure. |
tisso dhātuyo siyā sukhasahagatā, siyā na sukhasahagatā. |
Three elements may be accompanied by pleasure, or may not be accompanied by pleasure. |
ekādasa dhātuyo na upekkhāsahagatā. |
Eleven elements are not accompanied by equanimity. |
pañca dhātuyo upekkhāsahagatā. |
Five elements are accompanied by equanimity. |
dve dhātuyo siyā upekkhāsahagatā, siyā na upekkhāsahagatā. |
Two elements may be accompanied by equanimity, or may not be accompanied by equanimity. |
♦ soḷasa dhātuyo kāmāvacarā. |
♦ Sixteen elements pertain to the sense sphere. |
dve dhātuyo siyā kāmāvacarā, siyā na kāmāvacarā. |
Two elements may pertain to the sense sphere, or may not pertain to the sense sphere. |
soḷasa dhātuyo na rūpāvacarā. |
Sixteen elements do not pertain to the fine-material sphere. |
dve dhātuyo siyā rūpāvacarā, siyā na rūpāvacarā. |
Two elements may pertain to the fine-material sphere, or may not pertain to the fine-material sphere. |
soḷasa dhātuyo na arūpāvacarā. |
Sixteen elements do not pertain to the immaterial sphere. |
dve dhātuyo siyā arūpāvacarā, siyā na arūpāvacarā. |
Two elements may pertain to the immaterial sphere, or may not pertain to the immaterial sphere. |
soḷasa dhātuyo pariyāpannā. |
Sixteen elements are included (in the three spheres). |
dve dhātuyo siyā pariyāpannā, siyā apariyāpannā. |
Two elements may be included, or may be unincluded (supramundane). |
soḷasa dhātuyo aniyyānikā. |
Sixteen elements are not leading to emancipation. |
dve dhātuyo siyā niyyānikā, siyā aniyyānikā. |
Two elements may be leading to emancipation, or may not be leading to emancipation. |
soḷasa dhātuyo aniyatā. |
Sixteen elements are not fixed. |
dve dhātuyo siyā niyatā, siyā aniyatā. |
Two elements may be fixed, or may not be fixed. |
soḷasa dhātuyo sauttarā. |
Sixteen elements have a superior. |
dve dhātuyo siyā sauttarā, siyā anuttarā. |
Two elements may have a superior, or may be unsurpassable. |
soḷasa dhātuyo araṇā. |
Sixteen elements are without conflict. |
dve dhātuyo siyā saraṇā, siyā araṇāti. |
Two elements may be with conflict, or may be without conflict. |
♦ pañhāpucchakaṃ. |
♦ The Chapter of Questions. |
♦ dhātuvibhaṅgo niṭṭhito. |
♦ The Analysis of the Elements is Finished. |
♦ 4. saccavibhaṅgo |
♦ 4. The Analysis of the Truths |
♦ 1. suttantabhājanīyaṃ |
♦ 1. The Sutta Method of Exposition |
♦ [unnamed] |
♦ [unnamed] |
♦ 189. cattāri ariyasaccāni — dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. |
♦ 189. The Four Noble Truths are: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. |
♦ 1. dukkhasaccaṃ |
♦ 1. The Truth of Suffering |
♦ 190. tattha katamaṃ dukkhaṃ ariyasaccaṃ? |
♦ 190. Therein, what is the noble truth of suffering? |
jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yaṃ picchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā. |
Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not getting what one wants is suffering; in short, the five aggregates subject to clinging are suffering. |
♦ 191. tattha katamā jāti? |
♦ 191. Therein, what is birth? |
yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho — ayaṃ vuccati “jāti”. |
The birth, gestation, conception, coming-to-be, the manifestation of the aggregates, the acquisition of the sense bases of those various beings in this or that class of beings—this is called “birth.” |
♦ 192. tattha katamā jarā? |
♦ 192. Therein, what is aging? |
yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko — ayaṃ vuccati “jarā”. |
The aging, decrepitude, brokenness, graying, wrinkling, the decline of life-force, the decay of the faculties of those various beings in this or that class of beings—this is called “aging.” |
♦ 193. tattha katamaṃ maraṇaṃ? |
♦ 193. Therein, what is death? |
yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo — idaṃ vuccati “maraṇaṃ”. |
The passing away, the falling away, the breaking up, the disappearance, the dying, death, the passing of time, the breaking up of the aggregates, the casting off of the body, the cutting off of the life faculty of those various beings from this or that class of beings—this is called “death.” |
♦ 194. tattha katamo soko? |
♦ 194. Therein, what is sorrow? |
ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ — ayaṃ vuccati “soko”. |
Being affected by loss of relatives, or affected by loss of wealth, or affected by loss of health, or affected by loss of virtue, or affected by loss of right view, being endowed with one or another kind of misfortune, being affected by one or another kind of suffering, the sorrow, grieving, state of grieving, inner sorrow, inner deep sorrow, the burning in the heart, grief, the arrow of sorrow—this is called “sorrow.” |
♦ 195. tattha katamo paridevo? |
♦ 195. Therein, what is lamentation? |
ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ — ayaṃ vuccati “paridevo”. |
Being affected by loss of relatives, or affected by loss of wealth, or affected by loss of health, or affected by loss of virtue, or affected by loss of right view, being endowed with one or another kind of misfortune, being affected by one or another kind of suffering, the wailing, lamenting, state of wailing, state of lamenting, the state of having wailed, the state of having lamented, verbal lament, incoherent speech, moaning, state of moaning, the state of having moaned—this is called “lamentation.” |
♦ 196. tattha katamaṃ dukkhaṃ? |
♦ 196. Therein, what is pain? |
yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā — idaṃ vuccati “dukkhaṃ”. |
Whatever is bodily disagreeable, bodily pain, disagreeable painful feeling born of body-contact, disagreeable painful feeling born of body-contact—this is called “pain.” |
♦ 197. tattha katamaṃ domanassaṃ? |
♦ 197. Therein, what is grief? |
yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā — idaṃ vuccati “domanassaṃ”. |
Whatever is mentally disagreeable, mentally pain, disagreeable painful feeling born of mind-contact, disagreeable painful feeling born of mind-contact—this is called “grief.” |
♦ 198. tattha katamo upāyāso? |
♦ 198. Therein, what is despair? |
ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ — ayaṃ vuccati “upāyāso”. |
Being affected by loss of relatives, or affected by loss of wealth, or affected by loss of health, or affected by loss of virtue, or affected by loss of right view, being endowed with one or another kind of misfortune, being affected by one or another kind of suffering, the distress, despair, state of distress, state of despair—this is called “despair.” |
♦ 199. tattha katamo appiyehi sampayogo dukkho? |
♦ 199. Therein, what is the suffering of association with the unloved? |
idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā; |
Here, for someone, there are undesirable, unpleasing, disagreeable forms, sounds, odors, tastes, tangibles; or there are those who wish him ill, wish him harm, wish him discomfort, wish him insecurity; |
yā tehi saṅgati samāgamo samodhānaṃ missībhāvo — ayaṃ vuccati “appiyehi sampayogo dukkho”. |
the gathering, meeting, assembling, mixing with them—this is called “the suffering of association with the unloved.” |
♦ 200. tattha katamo piyehi vippayogo dukkho? |
♦ 200. Therein, what is the suffering of separation from the loved? |
idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā; |
Here, for someone, there are desirable, pleasing, agreeable forms, sounds, odors, tastes, tangibles; or there are those who wish him well, wish him good, wish him comfort, wish him security, be it mother or father, brother or sister, friends or colleagues, or blood relatives; |
yā tehi asaṅgati asamāgamo asamodhānaṃ amissībhāvo — ayaṃ vuccati “piyehi vippayogo dukkho”. |
the not gathering, not meeting, not assembling, not mixing with them—this is called “the suffering of separation from the loved.” |
♦ 201. tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ? |
♦ 201. Therein, what is “not getting what one wants is also suffering”? |
jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati — “aho vata, mayaṃ na jātidhammā assāma; |
For beings subject to birth, such a wish arises: “Oh, that we were not subject to birth; |
na ca, vata, no jāti āgaccheyyā”ti! |
and that birth would not come to us!” |
na kho panetaṃ icchāya pattabbaṃ. |
But this is not to be obtained by wishing. |
idampi “yampicchaṃ na labhati tampi dukkhaṃ”. |
This too is “not getting what one wants is also suffering.” |
♦ jarādhammānaṃ sattānaṃ ... pe ... byādhidhammānaṃ sattānaṃ ... pe ... maraṇadhammānaṃ sattānaṃ ... pe ... sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati — “aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; |
♦ For beings subject to aging... etc. ... for beings subject to sickness... etc. ... for beings subject to death... etc. ... for beings subject to sorrow, lamentation, pain, grief, and despair, such a wish arises: “Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair; |
na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyun”ti! |
and that sorrow, lamentation, pain, grief, and despair would not come to us!” |
na kho panetaṃ icchāya pattabbaṃ. |
But this is not to be obtained by wishing. |
idampi “yampicchaṃ na labhati tampi dukkhaṃ”. |
This too is “not getting what one wants is also suffering.” |
♦ 202. tattha katame saṃkhittena pañcupādānakkhandhā dukkhā? |
♦ 202. Therein, what are “in short, the five aggregates subject to clinging are suffering”? |
seyyathidaṃ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. |
They are as follows: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging. |
ime vuccanti “saṃkhittena pañcupādānakkhandhā dukkhā”. |
These are called “in short, the five aggregates subject to clinging are suffering.” |
♦ idaṃ vuccati “dukkhaṃ ariyasaccaṃ”. |
♦ This is called “the noble truth of suffering.” |
♦ 2. samudayasaccaṃ |
♦ 2. The Truth of the Origin |
♦ 203. tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? |
♦ 203. Therein, what is the noble truth of the origin of suffering? |
yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ — kāmataṇhā, bhavataṇhā, vibhavataṇhā. |
It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for non-existence. |
♦ sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? |
♦ But where does this craving, when arising, arise? Where, when settling, does it settle? |
yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Whatever in the world is of a pleasing nature, of an agreeable nature, it is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ kiñca loke piyarūpaṃ sātarūpaṃ? |
♦ And what in the world is of a pleasing nature, of an agreeable nature? |
cakkhuṃ loke piyarūpaṃ sātarūpaṃ. |
The eye in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
sotaṃ loke ... pe ... ghānaṃ loke... jivhā loke... kāyo loke... mano loke piyarūpaṃ sātarūpaṃ. |
The ear in the world... etc. ... the nose in the world... the tongue in the world... the body in the world... the mind in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ rūpā loke piyarūpaṃ sātarūpaṃ. |
♦ Forms in the world are of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
saddā loke ... pe ... gandhā loke... rasā loke... phoṭṭhabbā loke... dhammā loke piyarūpaṃ sātarūpaṃ. |
Sounds in the world... etc. ... odors in the world... tastes in the world... tangibles in the world... mental objects in the world are of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. |
♦ Eye-consciousness in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
sotaviññāṇaṃ loke ... pe ... ghānaviññāṇaṃ loke... jivhāviññāṇaṃ loke... kāyaviññāṇaṃ loke... manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. |
Ear-consciousness in the world... etc. ... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. |
♦ Eye-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
sotasamphasso loke ... pe ... ghānasamphasso loke... jivhāsamphasso loke... kāyasamphasso loke... manosamphasso loke piyarūpaṃ sātarūpaṃ. |
Ear-contact in the world... etc. ... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. |
♦ Feeling born of eye-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
sotasamphassajā vedanā loke ... pe ... ghānasamphassajā vedanā loke... jivhāsamphassajā vedanā loke... kāyasamphassajā vedanā loke... manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. |
Feeling born of ear-contact in the world... etc. ... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ rūpasaññā loke piyarūpaṃ sātarūpaṃ. |
♦ Perception of form in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
saddasaññā loke ... pe ... gandhasaññā loke... rasasaññā loke... phoṭṭhabbasaññā loke... dhammasaññā loke piyarūpaṃ sātarūpaṃ. |
Perception of sound in the world... etc. ... perception of odor in the world... perception of taste in the world... perception of tangibles in the world... perception of mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ rūpasañcetanā loke piyarūpaṃ sātarūpaṃ. |
♦ Volition regarding form in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
saddasañcetanā loke ... pe ... gandhasañcetanā loke... rasasañcetanā loke... phoṭṭhabbasañcetanā loke... dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. |
Volition regarding sound in the world... etc. ... volition regarding odor in the world... volition regarding taste in the world... volition regarding tangibles in the world... volition regarding mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ rūpataṇhā loke piyarūpaṃ sātarūpaṃ. |
♦ Craving for form in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
saddataṇhā loke ... pe ... gandhataṇhā loke... rasataṇhā loke... phoṭṭhabbataṇhā loke... dhammataṇhā loke piyarūpaṃ sātarūpaṃ. |
Craving for sound in the world... etc. ... craving for odor in the world... craving for taste in the world... craving for tangibles in the world... craving for mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ rūpavitakko loke piyarūpaṃ sātarūpaṃ. |
♦ Thought about form in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati . |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
saddavitakko loke ... pe ... gandhavitakko loke... rasavitakko loke... phoṭṭhabbavitakko loke... dhammavitakko loke piyarūpaṃ sātarūpaṃ. |
Thought about sound in the world... etc. ... thought about odor in the world... thought about taste in the world... thought about tangibles in the world... thought about mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ rūpavicāro loke piyarūpaṃ sātarūpaṃ. |
♦ Examination of form in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
saddavicāro loke piyarūpaṃ sātarūpaṃ. |
Examination of sound in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
gandhavicāro loke piyarūpaṃ sātarūpaṃ. |
Examination of odor in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
rasavicāro loke piyarūpaṃ sātarūpaṃ. |
Examination of taste in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ. |
Examination of tangibles in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
dhammavicāro loke piyarūpaṃ sātarūpaṃ. |
Examination of mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
It is there that this craving, when arising, arises; it is there that, when settling, it settles. |
♦ idaṃ vuccati “dukkhasamudayaṃ ariyasaccaṃ”. |
♦ This is called “the noble truth of the origin of suffering.” |
♦ 3. nirodhasaccaṃ |
♦ 3. The Truth of Cessation |
♦ 204. tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? |
♦ 204. Therein, what is the noble truth of the cessation of suffering? |
yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. |
The remainderless fading away and cessation of that same craving, the giving up, the relinquishing, the release, the non-adherence. |
♦ sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? |
♦ But where is this craving, when being abandoned, abandoned? Where, when ceasing, does it cease? |
yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Whatever in the world is of a pleasing nature, of an agreeable nature, it is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ kiñca loke piyarūpaṃ sātarūpaṃ? |
♦ And what in the world is of a pleasing nature, of an agreeable nature? |
cakkhuṃ loke piyarūpaṃ sātarūpaṃ. |
The eye in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
sotaṃ loke ... pe ... ghānaṃ loke... jivhā loke... kāyo loke... mano loke piyarūpaṃ sātarūpaṃ. |
The ear in the world... etc. ... the nose in the world... the tongue in the world... the body in the world... the mind in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ rūpā loke piyarūpaṃ sātarūpaṃ. |
♦ Forms in the world are of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
saddā loke ... pe ... gandhā loke... rasā loke... phoṭṭhabbā loke... dhammā loke piyarūpaṃ sātarūpaṃ. |
Sounds in the world... etc. ... odors in the world... tastes in the world... tangibles in the world... mental objects in the world are of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. |
♦ Eye-consciousness in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
sotaviññāṇaṃ loke ... pe ... ghānaviññāṇaṃ loke... jivhāviññāṇaṃ loke... kāyaviññāṇaṃ loke... manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. |
Ear-consciousness in the world... etc. ... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. |
♦ Eye-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
sotasamphasso loke ... pe ... ghānasamphasso loke... jivhāsamphasso loke... kāyasamphasso loke... manosamphasso loke piyarūpaṃ sātarūpaṃ. |
Ear-contact in the world... etc. ... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. |
♦ Feeling born of eye-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
sotasamphassajā vedanā loke ... pe ... ghānasamphassajā vedanā loke... jivhāsamphassajā vedanā loke... kāyasamphassajā vedanā loke... manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. |
Feeling born of ear-contact in the world... etc. ... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ rūpasaññā loke... saddasaññā loke... gandhasaññā loke... rasasaññā loke... phoṭṭhabbasaññā loke... dhammasaññā loke piyarūpaṃ sātarūpaṃ. |
♦ Perception of form in the world... perception of sound in the world... perception of odor in the world... perception of taste in the world... perception of tangibles in the world... perception of mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ rūpasañcetanā loke... saddasañcetanā loke... gandhasañcetanā loke... rasasañcetanā loke... phoṭṭhabbasañcetanā loke... dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. |
♦ Volition regarding form in the world... volition regarding sound in the world... volition regarding odor in the world... volition regarding taste in the world... volition regarding tangibles in the world... volition regarding mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ rūpataṇhā loke... saddataṇhā loke... gandhataṇhā loke... rasataṇhā loke... phoṭṭhabbataṇhā loke... dhammataṇhā loke piyarūpaṃ sātarūpaṃ. |
♦ Craving for form in the world... craving for sound in the world... craving for odor in the world... craving for taste in the world... craving for tangibles in the world... craving for mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ rūpavitakko loke... saddavitakko loke... gandhavitakko loke... rasavitakko loke... phoṭṭhabbavitakko loke... dhammavitakko loke piyarūpaṃ sātarūpaṃ. |
♦ Thought about form in the world... thought about sound in the world... thought about odor in the world... thought about taste in the world... thought about tangibles in the world... thought about mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ rūpavicāro loke... saddavicāro loke... gandhavicāro loke... rasavicāro loke... phoṭṭhabbavicāro loke... dhammavicāro loke piyarūpaṃ sātarūpaṃ. |
♦ Examination of form in the world... examination of sound in the world... examination of odor in the world... examination of taste in the world... examination of tangibles in the world... examination of mental objects in the world is of a pleasing nature, of an agreeable nature. |
etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
It is there that this craving, when being abandoned, is abandoned; it is there that, when ceasing, it ceases. |
♦ idaṃ vuccati “dukkhanirodhaṃ ariyasaccaṃ”. |
♦ This is called “the noble truth of the cessation of suffering.” |
♦ 4. maggasaccaṃ |
♦ 4. The Truth of the Path |
♦ 205. tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? |
♦ 205. Therein, what is the noble truth of the way leading to the cessation of suffering? |
ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ — sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
It is this Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
♦ tattha katamā sammādiṭṭhi? |
♦ Therein, what is right view? |
dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ — ayaṃ vuccati “sammādiṭṭhi”. |
Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering—this is called “right view.” |
♦ tattha katamo sammāsaṅkappo? |
♦ Therein, what is right intention? |
nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo — ayaṃ vuccati “sammāsaṅkappo”. |
Intention of renunciation, intention of non-ill will, intention of non-cruelty—this is called “right intention.” |
♦ tattha katamā sammāvācā? |
♦ Therein, what is right speech? |
musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī — ayaṃ vuccati “sammāvācā”. |
Abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, abstinence from idle chatter—this is called “right speech.” |
♦ tattha katamo sammākammanto? |
♦ Therein, what is right action? |
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī — ayaṃ vuccati “sammākammanto”. |
Abstinence from taking life, abstinence from taking what is not given, abstinence from sexual misconduct—this is called “right action.” |
♦ tattha katamo sammāājīvo? |
♦ Therein, what is right livelihood? |
idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti — ayaṃ vuccati “sammāājīvo”. |
Here, a noble disciple, having abandoned wrong livelihood, sustains his life with right livelihood—this is called “right livelihood.” |
♦ tattha katamo sammāvāyāmo? |
♦ Therein, what is right effort? |
idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. |
Here a monk generates desire, endeavors, initiates energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states. |
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. |
He generates desire, endeavors, initiates energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states. |
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. |
He generates desire, endeavors, initiates energy, exerts his mind, and strives for the arising of unarisen wholesome states. |
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. |
He generates desire, endeavors, initiates energy, exerts his mind, and strives for the maintenance of arisen wholesome states, for their non-confusion, for their greater development, for their fullness, for their cultivation, for their completion. |
ayaṃ vuccati “sammāvāyāmo”. |
This is called “right effort.” |
♦ tattha katamā sammāsati? |
♦ Therein, what is right mindfulness? |
idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
Here a monk dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and grief in the world. |
vedanāsu ... pe ... citte ... pe ... dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
In feelings... etc. ... in the mind... etc. ... in mental objects he dwells contemplating mental objects, ardent, clearly comprehending, and mindful, having removed covetousness and grief in the world. |
ayaṃ vuccati “sammāsati”. |
This is called “right mindfulness.” |
♦ tattha katamo sammāsamādhi? |
♦ Therein, what is right concentration? |
idha bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Here a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and remains in the first jhana, which is with initial and sustained thought, with rapture and pleasure born of seclusion. |
vitakkavicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
With the stilling of initial and sustained thought, he enters and remains in the second jhana, which has internal confidence and unification of mind, is without initial and sustained thought, and has rapture and pleasure born of concentration. |
pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti — “upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati. |
With the fading away of rapture, he remains equanimous, and is mindful and clearly comprehending, and he experiences pleasure with the body. He enters and remains in the third jhana, of which the noble ones declare, “Equanimous and mindful, he has a pleasant abiding.” |
sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
With the abandoning of pleasure and pain—as with the earlier disappearance of elation and grief—he enters and remains in the fourth jhana, which is without pleasure and pain, and is purified by equanimity and mindfulness. |
ayaṃ vuccati “sammāsamādhi”. |
This is called “right concentration.” |
♦ idaṃ vuccati “dukkhanirodhagāminī paṭipadā ariyasaccaṃ”. |
♦ This is called “the noble truth of the way leading to the cessation of suffering.” |
♦ suttantabhājanīyaṃ. |
♦ The Sutta Method of Exposition. |
♦ 2. abhidhammabhājanīyaṃ |
♦ 2. The Abhidhamma Method of Exposition |
♦ 206. cattāri saccāni — dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā. |
♦ 206. The four truths are: suffering, the origin of suffering, the cessation of suffering, the way leading to the cessation of suffering. |
♦ tattha katamo dukkhasamudayo? |
♦ Therein, what is the origin of suffering? |
taṇhā — ayaṃ vuccati “dukkhasamudayo”. |
Craving—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The remaining defilements, and the remaining unwholesome states, and the three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers, and the resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi ... pe ... sammāsamādhi. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is the eightfold path: right view... etc. ... right concentration. |
♦ tattha katamā sammādiṭṭhi? |
♦ Therein, what is right view? |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammādiṭṭhi”. |
That which is wisdom, understanding... etc. ... non-delusion, investigation of phenomena, right view, the enlightenment factor of investigation of phenomena, a path factor, included in the path—this is called “right view.” |
♦ tattha katamo sammāsaṅkappo? |
♦ Therein, what is right intention? |
yo takko vitakko ... pe ... sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāsaṅkappo”. |
That which is initial thought, sustained thought... etc. ... right intention, a path factor, included in the path—this is called “right intention.” |
♦ tattha katamā sammāvācā? |
♦ Therein, what is right speech? |
yā catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāvācā”. |
The abstinence, refraining, holding back, abstention from the four kinds of verbal misconduct, the non-doing, non-commission, non-transgression of the limit, the breaking of the bridge, right speech, a path factor, included in the path—this is called “right speech.” |
♦ tattha katamo sammākammanto? |
♦ Therein, what is right action? |
yā tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammākammanto”. |
The abstinence, refraining, holding back, abstention from the three kinds of bodily misconduct, the non-doing, non-commission, non-transgression of the limit, the breaking of the bridge, right action, a path factor, included in the path—this is called “right action.” |
♦ tattha katamo sammāājīvo? |
♦ Therein, what is right livelihood? |
yā micchā ājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāājīvo”. |
The abstinence, refraining, holding back, abstention from wrong livelihood, the non-doing, non-commission, non-transgression of the limit, the breaking of the bridge, right livelihood, a path factor, included in the path—this is called “right livelihood.” |
♦ tattha katamo sammāvāyāmo? |
♦ Therein, what is right effort? |
yo cetasiko vīriyārambho ... pe ... sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāvāyāmo”. |
That which is mental exertion, the undertaking of energy... etc. ... right effort, the enlightenment factor of energy, a path factor, included in the path—this is called “right effort.” |
♦ tattha katamā sammāsati? |
♦ Therein, what is right mindfulness? |
yā sati anussati ... pe ... sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāsati”. |
That which is mindfulness, recollection... etc. ... right mindfulness, the enlightenment factor of mindfulness, a path factor, included in the path—this is called “right mindfulness.” |
♦ tattha katamo sammāsamādhi? |
♦ Therein, what is right concentration? |
yā cittassa ṭhiti saṇṭhiti ... pe ... sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāsamādhi”. |
That which is stability of mind, steadfastness... etc. ... right concentration, the enlightenment factor of concentration, a path factor, included in the path—this is called “right concentration.” |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā. |
The remaining states are associated with the way leading to the cessation of suffering. |
♦ 207. tattha katamo dukkhasamudayo? |
♦ 207. Therein, what is the origin of suffering? |
taṇhā ca avasesā ca kilesā — ayaṃ vuccati “dukkhasamudayo”. |
Craving and the remaining defilements—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The remaining unwholesome states, and the three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers, and the resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya ca, avasesānañca kilesānaṃ pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving and of the remaining defilements—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti — sammādiṭṭhi ... pe ... sammāsamādhi. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is the eightfold path: right view... etc. ... right concentration. |
ayaṃ vuccati — “dukkhanirodhagāminī paṭipadā”. |
This is called—“the way leading to the cessation of suffering.” |
avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā. |
The remaining states are associated with the way leading to the cessation of suffering. |
♦ 208. tattha katamo dukkhasamudayo? |
♦ 208. Therein, what is the origin of suffering? |
taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā — ayaṃ vuccati “dukkhasamudayo”. |
Craving and the remaining defilements, and the remaining unwholesome states—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers, and the resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving, and of the remaining defilements, and of the remaining unwholesome states—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti — sammādiṭṭhi ... pe ... sammāsamādhi. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is the eightfold path: right view... etc. ... right concentration. |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā. |
The remaining states are associated with the way leading to the cessation of suffering. |
♦ 209. tattha katamo dukkhasamudayo? |
♦ 209. Therein, what is the origin of suffering? |
taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni — ayaṃ vuccati “dukkhasamudayo”. |
Craving and the remaining defilements, and the remaining unwholesome states, and the three wholesome roots that are subject to cankers—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The remaining wholesome states that are subject to cankers, and the resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving, and of the remaining defilements, and of the remaining unwholesome states, and of the three wholesome roots that are subject to cankers—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti — sammādiṭṭhi ... pe ... sammāsamādhi. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is the eightfold path: right view... etc. ... right concentration. |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā. |
The remaining states are associated with the way leading to the cessation of suffering. |
♦ 210. tattha katamo dukkhasamudayo? |
♦ 210. Therein, what is the origin of suffering? |
taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā — ayaṃ vuccati “dukkhasamudayo”. |
Craving, and the remaining defilements, and the remaining unwholesome states, and the three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving, and of the remaining defilements, and of the remaining unwholesome states, and of the three wholesome roots that are subject to cankers, and of the remaining wholesome states that are subject to cankers—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti — sammādiṭṭhi ... pe ... sammāsamādhi. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is the eightfold path: right view... etc. ... right concentration. |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā. |
The remaining states are associated with the way leading to the cessation of suffering. |
♦ 211. cattāri saccāni — dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā. |
♦ 211. The four truths are: suffering, the origin of suffering, the cessation of suffering, the way leading to the cessation of suffering. |
♦ tattha katamo dukkhasamudayo? |
♦ Therein, what is the origin of suffering? |
taṇhā — ayaṃ vuccati “dukkhasamudayo”. |
Craving—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The remaining defilements, and the remaining unwholesome states, and the three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers, and the resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti — sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is the fivefold path: right view, right intention, right effort, right mindfulness, right concentration. |
♦ tattha katamā sammādiṭṭhi? |
♦ Therein, what is right view? |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammādiṭṭhi”. |
That which is wisdom, understanding... etc. ... non-delusion, investigation of phenomena, right view, the enlightenment factor of investigation of phenomena, a path factor, included in the path—this is called “right view.” |
♦ tattha katamo sammāsaṅkappo? |
♦ Therein, what is right intention? |
yo takko vitakko ... pe ... sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāsaṅkappo”. |
That which is initial thought, sustained thought... etc. ... right intention, a path factor, included in the path—this is called “right intention.” |
♦ tattha katamo sammāvāyāmo? |
♦ Therein, what is right effort? |
yo cetasiko vīriyārambho ... pe ... sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāvāyāmo”. |
That which is mental exertion, the undertaking of energy... etc. ... right effort, the enlightenment factor of energy, a path factor, included in the path—this is called “right effort.” |
♦ tattha katamā sammāsati? |
♦ Therein, what is right mindfulness? |
yā sati anussati ... pe ... sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāsati”. |
That which is mindfulness, recollection... etc. ... right mindfulness, the enlightenment factor of mindfulness, a path factor, included in the path—this is called “right mindfulness.” |
♦ tattha katamo sammāsamādhi? |
♦ Therein, what is right concentration? |
yā cittassa ṭhiti ... pe ... sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “sammāsamādhi”. |
That which is stability of mind... etc. ... right concentration, the enlightenment factor of concentration, a path factor, included in the path—this is called “right concentration.” |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā. |
The remaining states are associated with the way leading to the cessation of suffering. |
♦ 212. tattha katamo dukkhasamudayo? |
♦ 212. Therein, what is the origin of suffering? |
taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā — ayaṃ vuccati “dukkhasamudayo”. |
Craving, and the remaining defilements, and the remaining unwholesome states, and the three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving, and of the remaining defilements, and of the remaining unwholesome states, and of the three wholesome roots that are subject to cankers, and of the remaining wholesome states that are subject to cankers—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti — sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is the fivefold path: right view, right intention, right effort, right mindfulness, right concentration. |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā. |
The remaining states are associated with the way leading to the cessation of suffering. |
♦ 213. cattāri saccāni — dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā. |
♦ 213. The four truths are: suffering, the origin of suffering, the cessation of suffering, the way leading to the cessation of suffering. |
♦ tattha katamo dukkhasamudayo? |
♦ Therein, what is the origin of suffering? |
taṇhā — ayaṃ vuccati “dukkhasamudayo”. |
Craving—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The remaining defilements, and the remaining unwholesome states, and the three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers, and the resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is contact... etc. ... there is non-distraction. |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
♦ 214. tattha katamo dukkhasamudayo? |
♦ 214. Therein, what is the origin of suffering? |
taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā — ayaṃ vuccati “dukkhasamudayo”. |
Craving, and the remaining defilements, and the remaining unwholesome states, and the three wholesome roots that are subject to cankers, and the remaining wholesome states that are subject to cankers—this is called “the origin of suffering.” |
♦ tattha katamaṃ dukkhaṃ? |
♦ Therein, what is suffering? |
sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ — idaṃ vuccati “dukkhaṃ”. |
The resultants of wholesome and unwholesome states that are subject to cankers, and those states that are functional, neither wholesome nor unwholesome nor the resultant of action, and all matter—this is called “suffering.” |
♦ tattha katamo dukkhanirodho? |
♦ Therein, what is the cessation of suffering? |
taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ — ayaṃ vuccati “dukkhanirodho”. |
The abandoning of craving, and of the remaining defilements, and of the remaining unwholesome states, and of the three wholesome roots that are subject to cankers, and of the remaining wholesome states that are subject to cankers—this is called “the cessation of suffering.” |
♦ tattha katamā dukkhanirodhagāminī paṭipadā? |
♦ Therein, what is the way leading to the cessation of suffering? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti. |
Here, at the time when a monk develops the supramundane jhana that is emancipating, leading to de-accumulation, for the abandoning of wrong views, for the attainment of the first stage, secluded from sensual pleasures... etc. ... he enters and abides in the first jhana, which is a painful practice with slow direct knowledge; at that time there is contact... etc. ... there is non-distraction. |
ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”. |
This is called “the way leading to the cessation of suffering.” |
♦ abhidhammabhājanīyaṃ. |
♦ The Abhidhamma Method of Exposition. |
♦ 3. pañhāpucchakaṃ |
♦ 3. The Chapter of Questions |
♦ [unnamed] |
♦ [unnamed] |
♦ 215. cattāri ariyasaccāni — dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. |
♦ 215. The Four Noble Truths are: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. |
♦ 216. catunnaṃ ariyasaccānaṃ kati kusalā, kati akusalā, kati abyākatā ... pe ... kati saraṇā, kati araṇā? |
♦ 216. Of the four noble truths, how many are wholesome, how many are unwholesome, how many are indeterminate ... etc. ... how many are with conflict, how many are without conflict? |
♦ 1. tikaṃ |
♦ 1. The Triads |
♦ 217. samudayasaccaṃ akusalaṃ. |
♦ 217. The truth of the origin is unwholesome. |
maggasaccaṃ kusalaṃ. |
The truth of the path is wholesome. |
nirodhasaccaṃ abyākataṃ. |
The truth of cessation is indeterminate. |
dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. |
The truth of suffering may be wholesome, may be unwholesome, may be indeterminate. |
dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
Two truths may be associated with pleasant feeling, or may be associated with neither-pleasant-nor-painful feeling. |
nirodhasaccaṃ na vattabbaṃ — “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi. |
The truth of cessation cannot be said to be “associated with pleasant feeling,” or “associated with painful feeling,” or “associated with neither-pleasant-nor-painful feeling.” |
dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ — “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi. |
The truth of suffering may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling, or it cannot be said to be “associated with pleasant feeling,” or “associated with painful feeling,” or “associated with neither-pleasant-nor-painful feeling.” |
dve saccā vipākadhammadhammā. |
Two truths are productive of resultants. |
nirodhasaccaṃ nevavipākanavipākadhammadhammaṃ. |
The truth of cessation is neither resultant nor productive of resultants. |
dukkhasaccaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, siyā nevavipākanavipākadhammadhammaṃ. |
The truth of suffering may be a resultant, may be productive of resultants, or may be neither a resultant nor productive of resultants. |
samudayasaccaṃ anupādinnupādāniyaṃ. |
The truth of the origin is not clung to but is a basis for clinging. |
dve saccā anupādinnānupādāniyā. |
Two truths are neither clung to nor bases for clinging. |
dukkhasaccaṃ siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ. |
The truth of suffering may be clung to and a basis for clinging, or may not be clung to but be a basis for clinging. |
♦ samudayasaccaṃ saṃkiliṭṭhasaṃkilesikaṃ. |
♦ The truth of the origin is defiled and defiling. |
dve saccā asaṃkiliṭṭhāsaṃkilesikā. |
Two truths are undefiled and undefiling. |
dukkhasaccaṃ siyā saṃkiliṭṭhasaṃkilesikaṃ, siyā asaṃkiliṭṭhasaṃkilesikaṃ. |
The truth of suffering may be defiled and defiling, or may be undefiled but defiling. |
samudayasaccaṃ savitakkasavicāraṃ. |
The truth of the origin is with initial and sustained application. |
nirodhasaccaṃ avitakkāvicāraṃ. |
The truth of cessation is without initial and sustained application. |
maggasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ. |
The truth of the path may be with initial and sustained application, may be with only sustained application without initial application, or may be without initial and sustained application. |
dukkhasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ, siyā na vattabbaṃ — “savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkāvicāran”tipi. |
The truth of suffering may be with initial and sustained application, may be with only sustained application without initial application, may be without initial and sustained application, or it cannot be said to be “with initial and sustained application,” or “with only sustained application without initial application,” or “without initial and sustained application.” |
dve saccā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. |
Two truths may be accompanied by joy, may be accompanied by pleasure, or may be accompanied by equanimity. |
nirodhasaccaṃ na vattabbaṃ — “pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhāsahagatan”tipi. |
The truth of cessation cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
dukkhasaccaṃ siyā pītisahagataṃ, siyā sukhasahagataṃ, siyā upekkhāsahagataṃ, siyā na vattabbaṃ — “pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhāsahagatan”tipi. |
The truth of suffering may be accompanied by joy, may be accompanied by pleasure, may be accompanied by equanimity, or it cannot be said to be “accompanied by joy,” or “accompanied by pleasure,” or “accompanied by equanimity.” |
♦ dve saccā neva dassanena na bhāvanāya pahātabbā. |
♦ Two truths are to be abandoned by neither vision nor cultivation. |
samudayasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ. |
The truth of the origin may be abandoned by vision, or may be abandoned by cultivation. |
dukkhasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ, siyā neva dassanena na bhāvanāya pahātabbaṃ. |
The truth of suffering may be abandoned by vision, may be abandoned by cultivation, or may be abandoned by neither vision nor cultivation. |
dve saccā neva dassanena na bhāvanāya pahātabbahetukā. |
Two truths do not have a cause to be abandoned by vision or cultivation. |
samudayasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ . |
The truth of the origin may have a cause to be abandoned by vision, or may have a cause to be abandoned by cultivation. |
dukkhasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ, siyā neva dassanena na bhāvanāya pahātabbahetukaṃ. |
The truth of suffering may have a cause to be abandoned by vision, may have a cause to be abandoned by cultivation, or may have a cause to be abandoned by neither vision nor cultivation. |
samudayasaccaṃ ācayagāmi. |
The truth of the origin leads to accumulation. |
maggasaccaṃ apacayagāmi. |
The truth of the path leads to de-accumulation. |
nirodhasaccaṃ nevācayagāmināpacayagāmi. |
The truth of cessation leads neither to accumulation nor to de-accumulation. |
dukkhasaccaṃ siyā ācayagāmi, siyā nevācayagāmināpacayagāmi. |
The truth of suffering may lead to accumulation, or may lead to neither accumulation nor to de-accumulation. |
maggasaccaṃ sekkhaṃ. |
The truth of the path is of a learner. |
tīṇi saccāni nevasekkhanāsekkhā. |
Three truths are of neither a learner nor a non-learner. |
samudayasaccaṃ parittaṃ . |
The truth of the origin is limited. |
dve saccā appamāṇā. |
Two truths are immeasurable. |
dukkhasaccaṃ siyā parittaṃ, siyā mahaggataṃ. |
The truth of suffering may be limited, or may be exalted. |
nirodhasaccaṃ anārammaṇaṃ. |
The truth of cessation is without an object. |
maggasaccaṃ appamāṇārammaṇaṃ. |
The truth of the path has an immeasurable object. |
samudayasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ na appamāṇārammaṇaṃ, siyā na vattabbaṃ — “parittārammaṇan”tipi, “mahaggatārammaṇan”tipi. |
The truth of the origin may have a limited object, may have an exalted object, does not have an immeasurable object, or it cannot be said whether it “has a limited object” or “has an exalted object.” |
dukkhasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ, siyā appamāṇārammaṇaṃ, siyā na vattabbaṃ — “parittārammaṇan”tipi, “mahaggatārammaṇan”tipi, “appamāṇārammaṇan”tipi. |
The truth of suffering may have a limited object, may have an exalted object, may have an immeasurable object, or it cannot be said whether it “has a limited object,” “has an exalted object,” or “has an immeasurable object.” |
♦ samudayasaccaṃ hīnaṃ. |
♦ The truth of the origin is inferior. |
dve saccā paṇītā. |
Two truths are superior. |
dukkhasaccaṃ siyā hīnaṃ, siyā majjhimaṃ. |
The truth of suffering may be inferior, or may be middling. |
nirodhasaccaṃ aniyataṃ. |
The truth of cessation is unfixed. |
maggasaccaṃ sammattaniyataṃ. |
The truth of the path is fixed in rightness. |
dve saccā siyā micchattaniyatā, siyā aniyatā. |
Two truths may be fixed in wrongness, or may be unfixed. |
nirodhasaccaṃ anārammaṇaṃ. |
The truth of cessation is without an object. |
samudayasaccaṃ na vattabbaṃ — “maggārammaṇan”tipi, “maggahetukan”tipi, “maggādhipatī”tipi. |
The truth of the origin cannot be said to “have the path as object,” or “have the path as cause,” or “have the path as dominant factor.” |
maggasaccaṃ na maggārammaṇaṃ maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ — “maggādhipatī”ti. |
The truth of the path does not have the path as object, has the path as cause, may have the path as dominant factor, or it cannot be said to have “the path as dominant factor.” |
dukkhasaccaṃ siyā maggārammaṇaṃ na maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ — “maggārammaṇan”tipi, “maggādhipatī”tipi. |
The truth of suffering may have the path as object, does not have the path as cause, may have the path as dominant factor, or it cannot be said whether it “has the path as object” or “has the path as dominant factor.” |
dve saccā siyā uppannā, siyā anuppannā, na vattabbā — “uppādino”ti. |
Two truths may be arisen, may be not-arisen, but cannot be said to be “bound to arise.” |
nirodhasaccaṃ na vattabbaṃ — “uppannan”tipi, “anuppannan”tipi, “uppādī”tipi. |
The truth of cessation cannot be said to be “arisen,” or “not-arisen,” or “bound to arise.” |
dukkhasaccaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi. |
The truth of suffering may be arisen, may be not-arisen, may be bound to arise. |
tīṇi saccāni siyā atītā, siyā anāgatā, siyā paccuppannā. |
Three truths may be past, may be future, may be present. |
nirodhasaccaṃ na vattabbaṃ — “atītan”tipi, “anāgatan”tipi, “paccuppannan”tipi. |
The truth of cessation cannot be said to be “past,” or “future,” or “present.” |
nirodhasaccaṃ anārammaṇaṃ. |
The truth of cessation is without an object. |
maggasaccaṃ na vattabbaṃ — “atītārammaṇan”tipi, “anāgatārammaṇan”tipi, “paccuppannārammaṇan”tipi. |
The truth of the path cannot be said to have a “past object,” or “future object,” or “present object.” |
dve saccā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā — “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi. |
Two truths may have a past object, may have a future object, may have a present object, or it cannot be said whether they “have a past object,” or “have a future object,” or “have a present object.” |
nirodhasaccaṃ bahiddhā. |
The truth of cessation is external. |
tīṇi saccāni siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. |
Three truths may be internal, may be external, or may be internal-external. |
nirodhasaccaṃ anārammaṇaṃ. |
The truth of cessation is without an object. |
maggasaccaṃ bahiddhārammaṇaṃ. |
The truth of the path has an external object. |
samudayasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ. |
The truth of the origin may have an internal object, may have an external object, or may have an internal-external object. |
dukkhasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ, siyā na vattabbaṃ — “ajjhattārammaṇan”tipi, “bahiddhārammaṇan”tipi, “ajjhattabahiddhārammaṇan”tipi. |
The truth of suffering may have an internal object, may have an external object, may have an internal-external object, or it cannot be said whether it “has an internal object,” or “has an external object,” or “has an internal-external object.” |
tīṇi saccāni anidassanāppaṭighā. |
Three truths are invisible and non-resistant. |
dukkhasaccaṃ siyā sanidassanasappaṭighaṃ, siyā anidassanasappaṭighaṃ, siyā anidassanāppaṭighaṃ. |
The truth of suffering may be visible and resistant, may be invisible and resistant, or may be invisible and non-resistant. |
♦ 2. dukaṃ |
♦ 2. The Dyads |
♦ 218. samudayasaccaṃ hetu. |
♦ 218. The truth of the origin is a cause. |
nirodhasaccaṃ na hetu. |
The truth of cessation is not a cause. |
dve saccā siyā hetū, siyā na hetū. |
Two truths may be causes, or may not be causes. |
dve saccā sahetukā. |
Two truths are with a cause. |
nirodhasaccaṃ ahetukaṃ. |
The truth of cessation is without a cause. |
dukkhasaccaṃ siyā sahetukaṃ, siyā ahetukaṃ. |
The truth of suffering may be with a cause, or may be without a cause. |
dve saccā hetusampayuttā. |
Two truths are associated with causes. |
nirodhasaccaṃ hetuvippayuttaṃ. |
The truth of cessation is dissociated from causes. |
dukkhasaccaṃ siyā hetusampayuttaṃ, siyā hetuvippayuttaṃ. |
The truth of suffering may be associated with causes, or may be dissociated from causes. |
samudayasaccaṃ hetu ceva sahetukañca. |
The truth of the origin is both a cause and with a cause. |
nirodhasaccaṃ na vattabbaṃ — “hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi. |
The truth of cessation cannot be said to be “both a cause and with a cause,” nor “with a cause but not a cause.” |
maggasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu. |
The truth of the path may be both a cause and with a cause, or may be with a cause but not a cause. |
dukkhasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ — “hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi. |
The truth of suffering may be both a cause and with a cause, may be with a cause but not a cause, or it cannot be said to be “both a cause and with a cause,” nor “with a cause but not a cause.” |
samudayasaccaṃ hetu ceva hetusampayuttañca. |
The truth of the origin is both a cause and associated with a cause. |
nirodhasaccaṃ na vattabbaṃ — “hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi. |
The truth of cessation cannot be said to be “both a cause and associated with a cause,” nor “associated with a cause but not a cause.” |
maggasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu. |
The truth of the path may be both a cause and associated with a cause, or may be associated with a cause but not a cause. |
dukkhasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ — “hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi. |
The truth of suffering may be both a cause and associated with a cause, may be associated with a cause but not a cause, or it cannot be said to be “both a cause and associated with a cause,” nor “associated with a cause but not a cause.” |
nirodhasaccaṃ na hetuahetukaṃ. |
The truth of cessation is not a cause and without a cause. |
samudayasaccaṃ na vattabbaṃ — “na hetusahetukan”tipi, “na hetuahetukan”tipi. |
The truth of the origin cannot be said to be “not a cause and with a cause,” nor “not a cause and without a cause.” |
maggasaccaṃ siyā na hetusahetukaṃ, siyā na vattabbaṃ — “na hetusahetukan”tipi, “na hetuahetukan”tipi. |
The truth of the path may not be a cause but with a cause, or it cannot be said to be “not a cause and with a cause,” nor “not a cause and without a cause.” |
dukkhasaccaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ — “na hetusahetukan”tipi, “na hetuahetukan”tipi. |
The truth of suffering may not be a cause but with a cause, may not be a cause and without a cause, or it cannot be said to be “not a cause and with a cause,” nor “not a cause and without a cause.” |
♦ tīṇi saccāni sappaccayā. |
♦ Three truths are conditioned. |
nirodhasaccaṃ appaccayaṃ. |
The truth of cessation is unconditioned. |
tīṇi saccāni saṅkhatā. |
Three truths are formed. |
nirodhasaccaṃ asaṅkhataṃ. |
The truth of cessation is unformed. |
tīṇi saccāni anidassanā. |
Three truths are invisible. |
dukkhasaccaṃ siyā sanidassanaṃ, siyā anidassanaṃ. |
The truth of suffering may be visible, or may be invisible. |
tīṇi saccāni appaṭighā. |
Three truths are non-resistant. |
dukkhasaccaṃ siyā sappaṭighaṃ, siyā appaṭighaṃ. |
The truth of suffering may be resistant, or may be non-resistant. |
tīṇi saccāni arūpāni. |
Three truths are non-material. |
dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ. |
The truth of suffering may be material, or may be non-material. |
dve saccā lokiyā. |
Two truths are worldly. |
dve saccā lokuttarā; |
Two truths are supramundane; |
kenaci viññeyyā, kenaci na viññeyyā. |
cognizable by some, not cognizable by some. |
♦ samudayasaccaṃ āsavo. |
♦ The truth of the origin is a canker. |
dve saccā no āsavā. |
Two truths are not cankers. |
dukkhasaccaṃ siyā āsavo, siyā no āsavo. |
The truth of suffering may be a canker, or may not be a canker. |
dve saccā sāsavā. |
Two truths are subject to cankers. |
dve saccā anāsavā . |
Two truths are free from cankers. |
samudayasaccaṃ āsavasampayuttaṃ. |
The truth of the origin is associated with cankers. |
dve saccā āsavavippayuttā. |
Two truths are dissociated from cankers. |
dukkhasaccaṃ siyā āsavasampayuttaṃ, siyā āsavavippayuttaṃ. |
The truth of suffering may be associated with cankers, or may be dissociated from cankers. |
samudayasaccaṃ āsavo ceva sāsavañca. |
The truth of the origin is both a canker and subject to cankers. |
dve saccā na vattabbā — “āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi. |
Two truths cannot be said to be “both cankers and subject to cankers,” nor “subject to cankers but not cankers.” |
dukkhasaccaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo. |
The truth of suffering may be both a canker and subject to cankers, or may be subject to cankers but not a canker. |
samudayasaccaṃ āsavo ceva āsavasampayuttañca. |
The truth of the origin is both a canker and associated with cankers. |
dve saccā na vattabbā — “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. |
Two truths cannot be said to be “both cankers and associated with cankers,” nor “associated with cankers but not cankers.” |
dukkhasaccaṃ siyā āsavo ceva āsavasampayuttañca, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ — “āsavo ceva āsavasampayuttañcā”tipi, “āsavasampayuttañceva no ca āsavo”tipi. |
The truth of suffering may be both a canker and associated with cankers, may be associated with cankers but not a canker, or it cannot be said to be “both a canker and associated with cankers,” nor “associated with cankers but not a canker.” |
dve saccā āsavavippayuttānāsavā. |
Two truths are dissociated from cankers and free from them. |
samudayasaccaṃ na vattabbaṃ — “āsavavippayuttasāsavan”tipi, “āsavavippayuttānāsavan”tipi. |
The truth of the origin cannot be said to be “dissociated from cankers but subject to them,” or “dissociated from cankers and free from them.” |
dukkhasaccaṃ siyā āsavavippayuttasāsavaṃ, siyā na vattabbaṃ — “āsavavippayuttasāsavan”tipi, “āsavavippayuttānāsavan”tipi. |
The truth of suffering may be dissociated from cankers but subject to them, or it cannot be said whether it is “dissociated from cankers but subject to them,” or “dissociated from cankers and free from them.” |
♦ samudayasaccaṃ saṃyojanaṃ. |
♦ The truth of the origin is a fetter. |
dve saccā no saṃyojanā. |
Two truths are not fetters. |
dukkhasaccaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ. |
The truth of suffering may be a fetter, or may not be a fetter. |
dve saccā saṃyojaniyā. |
Two truths are subject to fetters. |
dve saccā asaṃyojaniyā. |
Two truths are not subject to fetters. |
samudayasaccaṃ saṃyojanasampayuttaṃ. |
The truth of the origin is associated with fetters. |
dve saccā saṃyojanavippayuttā. |
Two truths are dissociated from fetters. |
dukkhasaccaṃ siyā saṃyojanasampayuttaṃ, siyā saṃyojanavippayuttaṃ. |
The truth of suffering may be associated with fetters, or may be dissociated from fetters. |
samudayasaccaṃ saṃyojanañceva saṃyojaniyañca. |
The truth of the origin is both a fetter and subject to fetters. |
dve saccā na vattabbā — “saṃyojanā ceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanā”tipi. |
Two truths cannot be said to be “both fetters and subject to fetters,” nor “subject to fetters but not fetters.” |
dukkhasaccaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyojaniyañceva no ca saṃyojanaṃ. |
The truth of suffering may be both a fetter and subject to fetters, or may be subject to fetters but not a fetter. |
samudayasaccaṃ saṃyojanañceva saṃyojanasampayuttañca. |
The truth of the origin is both a fetter and associated with fetters. |
dve saccā na vattabbā — “saṃyojanā ceva saṃyojanasampayuttā cā”tipi, “saṃyojanasampayuttā ceva no ca saṃyojanā”tipi. |
Two truths cannot be said to be “both fetters and associated with fetters,” nor “associated with fetters but not fetters.” |
dukkhasaccaṃ siyā saṃyojanañceva saṃyojanasampayuttañca, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ — “saṃyojanañceva saṃyojanasampayuttañcā”tipi, “saṃyojanasampayuttañceva no ca saṃyojanan”tipi . |
The truth of suffering may be both a fetter and associated with fetters, may be associated with fetters but not a fetter, or it cannot be said to be “both a fetter and associated with fetters,” nor “associated with fetters but not a fetter.” |
dve saccā saṃyojanavippayuttāsaṃyojaniyā. |
Two truths are dissociated from fetters and not subject to them. |
samudayasaccaṃ na vattabbaṃ — “saṃyojanavippayuttasaṃyojaniyan”tipi, “saṃyojanavippayuttāsaṃyojaniyan”tipi. |
The truth of the origin cannot be said to be “dissociated from fetters but subject to them,” or “dissociated from fetters and not subject to them.” |
dukkhasaccaṃ siyā saṃyojanavippayuttasaṃyojaniyaṃ, siyā na vattabbaṃ — “saṃyojanavippayuttasaṃyojaniyan”tipi, “saṃyojanavippayuttāsaṃyojaniyan”tipi. |
The truth of suffering may be dissociated from fetters but subject to them, or it cannot be said whether it is “dissociated from fetters but subject to them,” or “dissociated from fetters and not subject to them.” |
♦ samudayasaccaṃ gantho. |
♦ The truth of the origin is a bond. |
dve saccā no ganthā. |
Two truths are not bonds. |
dukkhasaccaṃ siyā gantho, siyā no gantho. |
The truth of suffering may be a bond, or may not be a bond. |
dve saccā ganthaniyā. |
Two truths are subject to bonds. |
dve saccā aganthaniyā. |
Two truths are not subject to bonds. |
dve saccā ganthavippayuttā. |
Two truths are dissociated from bonds. |
dve saccā siyā ganthasampayuttā, siyā ganthavippayuttā. |
Two truths may be associated with bonds, or may be dissociated from bonds. |
samudayasaccaṃ gantho ceva ganthaniyañca. |
The truth of the origin is both a bond and subject to bonds. |
dve saccā na vattabbā — “ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi. |
Two truths cannot be said to be “both bonds and subject to bonds,” nor “subject to bonds but not bonds.” |
dukkhasaccaṃ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho. |
The truth of suffering may be both a bond and subject to bonds, or may be subject to bonds but not a bond. |
samudayasaccaṃ gantho ceva ganthasampayuttañca, siyā na vattabbaṃ — “gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi. |
The truth of the origin is both a bond and associated with bonds, or it cannot be said to be “both a bond and associated with bonds,” nor “associated with bonds but not a bond.” |
dve saccā na vattabbā — “ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi. |
Two truths cannot be said to be “both bonds and associated with bonds,” nor “associated with bonds but not bonds.” |
dukkhasaccaṃ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ — “gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi. |
The truth of suffering may be both a bond and associated with bonds, may be associated with bonds but not a bond, or it cannot be said to be “both a bond and associated with bonds,” nor “associated with bonds but not a bond.” |
dve saccā ganthavippayuttāganthaniyā. |
Two truths are dissociated from bonds and not subject to them. |
dve saccā siyā ganthavippayuttaganthaniyā, siyā na vattabbā — “ganthavippayuttaganthaniyā”tipi, “ganthavippayuttāganthaniyā”tipi. |
Two truths may be dissociated from bonds but subject to them, or it cannot be said whether they are “dissociated from bonds but subject to them,” or “dissociated from bonds and not subject to them.” |
♦ samudayasaccaṃ ogho ... pe ... yogo ... pe ... nīvaraṇaṃ. |
♦ The truth of the origin is a flood ... etc. ... a yoke ... etc. ... a hindrance. |
dve saccā no nīvaraṇā. |
Two truths are not hindrances. |
dukkhasaccaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. |
The truth of suffering may be a hindrance, or may not be a hindrance. |
dve saccā nīvaraṇiyā dve saccā anīvaraṇiyā. |
Two truths are subject to hindrances; two truths are not subject to hindrances. |
samudayasaccaṃ nīvaraṇasampayuttaṃ. |
The truth of the origin is associated with hindrances. |
dve saccā nīvaraṇavippayuttā. |
Two truths are dissociated from hindrances. |
dukkhasaccaṃ siyā nīvaraṇasampayuttaṃ, siyā nīvaraṇavippayuttaṃ. |
The truth of suffering may be associated with hindrances, or may be dissociated from hindrances. |
samudayasaccaṃ nīvaraṇañceva nīvaraṇiyañca. |
The truth of the origin is both a hindrance and subject to hindrances. |
dve saccā na vattabbā — “nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi. |
Two truths cannot be said to be “both hindrances and subject to hindrances,” nor “subject to hindrances but not hindrances.” |
dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ. |
The truth of suffering may be both a hindrance and subject to hindrances, or may be subject to hindrances but not a hindrance. |
samudayasaccaṃ nīvaraṇañceva nīvaraṇasampayuttañca. |
The truth of the origin is both a hindrance and associated with hindrances. |
dve saccā na vattabbā — “nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi. |
Two truths cannot be said to be “both hindrances and associated with hindrances,” nor “associated with hindrances but not hindrances.” |
dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ — “nīvaraṇañceva nīvaraṇasampayuttañcā”tipi, “nīvaraṇasampayuttañceva no ca nīvaraṇan”tipi. |
The truth of suffering may be both a hindrance and associated with hindrances, may be associated with hindrances but not a hindrance, or it cannot be said to be “both a hindrance and associated with hindrances,” nor “associated with hindrances but not a hindrance.” |
dve saccā nīvaraṇavippayuttānīvaraṇiyā. |
Two truths are dissociated from hindrances and not subject to them. |
samudayasaccaṃ na vattabbaṃ — “nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttānīvaraṇiyan”tipi. |
The truth of the origin cannot be said to be “dissociated from hindrances but subject to them,” or “dissociated from hindrances and not subject to them.” |
dukkhasaccaṃ siyā nīvaraṇavippayuttanīvaraṇiyaṃ, siyā na vattabbaṃ — “nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttānīvaraṇiyan”tipi. |
The truth of suffering may be dissociated from hindrances but subject to them, or it cannot be said whether it is “dissociated from hindrances but subject to them,” or “dissociated from hindrances and not subject to them.” |
♦ tīṇi saccāni no parāmāsā. |
♦ Three truths are not misapprehensions. |
dukkhasaccaṃ siyā parāmāso, siyā no parāmāso. |
The truth of suffering may be a misapprehension, or may not be a misapprehension. |
dve saccā parāmaṭṭhā. |
Two truths are misapprehended. |
dve saccā aparāmaṭṭhā. |
Two truths are not misapprehended. |
dve saccā parāmāsavippayuttā. |
Two truths are dissociated from misapprehension. |
samudayasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ. |
The truth of the origin may be associated with misapprehension, or may be dissociated from misapprehension. |
dukkhasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ, siyā na vattabbaṃ — “parāmāsasampayuttan”tipi, “parāmāsavippayuttan”tipi. |
The truth of suffering may be associated with misapprehension, may be dissociated from misapprehension, or it cannot be said whether it is “associated with misapprehension” or “dissociated from misapprehension.” |
samudayasaccaṃ na vattabbaṃ — “parāmāso ceva parāmaṭṭhañcā”ti, parāmaṭṭhañceva no ca parāmāso. |
The truth of the origin cannot be said to be “both a misapprehension and misapprehended;” it is misapprehended but not a misapprehension. |
dve saccā na vattabbā — “parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi. |
Two truths cannot be said to be “both misapprehensions and misapprehended,” nor “misapprehended but not misapprehensions.” |
dukkhasaccaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso. |
The truth of suffering may be both a misapprehension and misapprehended, or may be misapprehended but not a misapprehension. |
dve saccā parāmāsavippayuttāparāmaṭṭhā. |
Two truths are dissociated from misapprehension but misapprehended. |
dve saccā siyā parāmāsavippayuttaparāmaṭṭhā, siyā na vattabbā — “parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttāparāmaṭṭhā”tipi. |
Two truths may be dissociated from misapprehension but misapprehended, or it cannot be said whether they are “dissociated from misapprehension but misapprehended,” or “dissociated from misapprehension and not misapprehended.” |
♦ dve saccā sārammaṇā. |
♦ Two truths have an object. |
nirodhasaccaṃ anārammaṇaṃ. |
The truth of cessation is without an object. |
dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. |
The truth of suffering may have an object, or may be without an object. |
tīṇi saccāni no cittā. |
Three truths are not consciousness. |
dukkhasaccaṃ siyā cittaṃ, siyā no cittaṃ. |
The truth of suffering may be consciousness, or may not be consciousness. |
dve saccā cetasikā. |
Two truths are mental concomitants. |
nirodhasaccaṃ acetasikaṃ. |
The truth of cessation is not a mental concomitant. |
dukkhasaccaṃ siyā cetasikaṃ, siyā acetasikaṃ. |
The truth of suffering may be a mental concomitant, or may not be a mental concomitant. |
dve saccā cittasampayuttā . |
Two truths are associated with consciousness. |
nirodhasaccaṃ cittavippayuttaṃ. |
The truth of cessation is dissociated from consciousness. |
dukkhasaccaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ, siyā na vattabbaṃ — “cittena sampayuttan”tipi, “cittena vippayuttan”tipi. |
The truth of suffering may be associated with consciousness, may be dissociated from consciousness, or it cannot be said whether it is “associated with consciousness” or “dissociated from consciousness.” |
dve saccā cittasaṃsaṭṭhā. |
Two truths are conjoined with consciousness. |
nirodhasaccaṃ cittavisaṃsaṭṭhaṃ. |
The truth of cessation is disjoined from consciousness. |
dukkhasaccaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ, siyā na vattabbaṃ — “cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi. |
The truth of suffering may be conjoined with consciousness, may be disjoined from consciousness, or it cannot be said whether it is “conjoined with consciousness” or “disjoined from consciousness.” |
dve saccā cittasamuṭṭhānā. |
Two truths originate from consciousness. |
nirodhasaccaṃ no cittasamuṭṭhānaṃ. |
The truth of cessation does not originate from consciousness. |
dukkhasaccaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ. |
The truth of suffering may originate from consciousness, or may not originate from consciousness. |
dve saccā cittasahabhuno. |
Two truths are co-existent with consciousness. |
nirodhasaccaṃ no cittasahabhū. |
The truth of cessation is not co-existent with consciousness. |
dukkhasaccaṃ siyā cittasahabhū, siyā no cittasahabhū. |
The truth of suffering may be co-existent with consciousness, or may not be co-existent with consciousness. |
dve saccā cittānuparivattino. |
Two truths are consequential to consciousness. |
nirodhasaccaṃ no cittānuparivatti. |
The truth of cessation is not consequential to consciousness. |
dukkhasaccaṃ siyā cittānuparivatti, siyā no cittānuparivatti. |
The truth of suffering may be consequential to consciousness, or may not be consequential to consciousness. |
dve saccā cittasaṃsaṭṭhasamuṭṭhānā. |
Two truths originate from conjoined consciousness. |
nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānaṃ . |
The truth of cessation does not originate from conjoined consciousness. |
dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. |
The truth of suffering may originate from conjoined consciousness, or may not originate from conjoined consciousness. |
dve saccā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. |
Two truths are co-existent with originating conjoined consciousness. |
nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānasahabhū. |
The truth of cessation is not co-existent with originating conjoined consciousness. |
dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. |
The truth of suffering may be co-existent with originating conjoined consciousness, or may not be co-existent with originating conjoined consciousness. |
dve saccā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. |
Two truths are consequential to originating conjoined consciousness. |
nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānānuparivatti . |
The truth of cessation is not consequential to originating conjoined consciousness. |
dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti. |
The truth of suffering may be consequential to originating conjoined consciousness, or may not be consequential to originating conjoined consciousness. |
tīṇi saccāni bāhirā. |
Three truths are external. |
dukkhasaccaṃ siyā ajjhattaṃ, siyā bāhiraṃ. |
The truth of suffering may be internal, or may be external. |
♦ tīṇi saccāni no upādā. |
♦ Three truths are not derived. |
dukkhasaccaṃ siyā upādā, siyā no upādā. |
The truth of suffering may be derived, or may not be derived. |
tīṇi saccāni anupādinnā. |
Three truths are not clung to. |
dukkhasaccaṃ siyā upādinnaṃ, siyā anupādinnaṃ. |
The truth of suffering may be clung to, or may not be clung to. |
samudayasaccaṃ upādānaṃ. |
The truth of the origin is a clinging. |
dve saccā no upādānā. |
Two truths are not clingings. |
dukkhasaccaṃ siyā upādānaṃ, siyā no upādānaṃ. |
The truth of suffering may be a clinging, or may not be a clinging. |
dve saccā upādāniyā. |
Two truths are bases for clinging. |
dve saccā anupādāniyā. |
Two truths are not bases for clinging. |
dve saccā upādānavippayuttā. |
Two truths are dissociated from clinging. |
dve saccā siyā upādānasampayuttā, siyā upādānavippayuttā. |
Two truths may be associated with clinging, or may be dissociated from clinging. |
samudayasaccaṃ upādānañceva upādāniyañca. |
The truth of the origin is both a clinging and a basis for clinging. |
dve saccā na vattabbā — “upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi. |
Two truths cannot be said to be “both clingings and bases for clinging,” nor “bases for clinging but not clingings.” |
dukkhasaccaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ. |
The truth of suffering may be both a clinging and a basis for clinging, or may be a basis for clinging but not a clinging. |
samudayasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā na vattabbaṃ — “upādānañceva upādānasampayuttañcā”tipi, “upādānasampayuttañceva no ca upādānan”tipi. |
The truth of the origin may be both a clinging and associated with clinging, or it cannot be said to be “both a clinging and associated with clinging,” nor “associated with clinging but not a clinging.” |
dve saccā na vattabbā — “upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. |
Two truths cannot be said to be “both clingings and associated with clinging,” nor “associated with clinging but not clingings.” |
dukkhasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ — “upādānañceva upādānasampayuttañcā” tipi, “upādānasampayuttañceva no ca upādānan”tipi. |
The truth of suffering may be both a clinging and associated with clinging, may be associated with clinging but not a clinging, or it cannot be said to be “both a clinging and associated with clinging,” nor “associated with clinging but not a clinging.” |
dve saccā upādānavippayuttānupādāniyā. |
Two truths are dissociated from clinging and not bases for clinging. |
dve saccā siyā upādānavippayuttaupādāniyā, siyā na vattabbā — “upādānavippayuttaupādāniyā”tipi, “upādānavippayuttānupādāniyā”tipi. |
Two truths may be dissociated from clinging and be bases for clinging, or it cannot be said whether they are “dissociated from clinging and bases for clinging,” or “dissociated from clinging and not bases for clinging.” |
♦ samudayasaccaṃ kileso. |
♦ The truth of the origin is a defilement. |
dve saccā no kilesā. |
Two truths are not defilements. |
dukkhasaccaṃ siyā kileso, siyā no kileso. |
The truth of suffering may be a defilement, or may not be a defilement. |
dve saccā saṃkilesikā. |
Two truths are defiling. |
dve saccā asaṃkilesikā. |
Two truths are not defiling. |
samudayasaccaṃ saṃkiliṭṭhaṃ. |
The truth of the origin is defiled. |
dve saccā asaṃkiliṭṭhā. |
Two truths are undefiled. |
dukkhasaccaṃ siyā saṃkiliṭṭhaṃ, siyā asaṃkiliṭṭhaṃ. |
The truth of suffering may be defiled, or may be undefiled. |
samudayasaccaṃ kilesasampayuttaṃ. |
The truth of the origin is associated with defilements. |
dve saccā kilesavippayuttā. |
Two truths are dissociated from defilements. |
dukkhasaccaṃ siyā kilesasampayuttaṃ, siyā kilesavippayuttaṃ. |
The truth of suffering may be associated with defilements, or may be dissociated from defilements. |
samudayasaccaṃ kileso ceva saṃkilesikañca. |
The truth of the origin is both a defilement and defiling. |
dve saccā na vattabbā — “kilesā ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kilesā”tipi. |
Two truths cannot be said to be “both defilements and defiling,” nor “defiling but not defilements.” |
dukkhasaccaṃ siyā kileso ceva saṃkilesikañca, siyā saṃkilesikañceva no ca kileso. |
The truth of suffering may be both a defilement and defiling, or may be defiling but not a defilement. |
samudayasaccaṃ kileso ceva saṃkiliṭṭhañca. |
The truth of the origin is both a defilement and defiled. |
dve saccā na vattabbā — “kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi. |
Two truths cannot be said to be “both defilements and defiled,” nor “defiled but not defilements.” |
dukkhasaccaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ — “kileso ceva saṃkiliṭṭhañcā”tipi, “saṃkiliṭṭhañceva no ca kileso”tipi. |
The truth of suffering may be both a defilement and defiled, may be defiled but not a defilement, or it cannot be said to be “both a defilement and defiled,” nor “defiled but not a defilement.” |
samudayasaccaṃ kileso ceva kilesasampayuttañca. |
The truth of the origin is both a defilement and associated with defilement. |
dve saccā na vattabbā — “kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi. |
Two truths cannot be said to be “both defilements and associated with defilement,” nor “associated with defilement but not defilements.” |
dukkhasaccaṃ siyā kileso ceva kilesasampayuttañca, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ — “kileso ceva kilesasampayuttañcā” tipi, “kilesasampayuttañceva no ca kileso”tipi. |
The truth of suffering may be both a defilement and associated with defilement, may be associated with defilement but not a defilement, or it cannot be said to be “both a defilement and associated with defilement,” nor “associated with defilement but not a defilement.” |
dve saccā kilesavippayuttāsaṃkilesikā. |
Two truths are dissociated from defilements and not defiling. |
samudayasaccaṃ na vattabbaṃ — “kilesavippayuttasaṃkilesikan”tipi, “kilesavippayuttāsaṃkilesikan”tipi. |
The truth of the origin cannot be said to be “dissociated from defilements but defiling,” or “dissociated from defilements and not defiling.” |
dukkhasaccaṃ siyā kilesavippayuttasaṃkilesikaṃ, siyā na vattabbaṃ — “kilesavippayuttasaṃkilesikan”tipi, “kilesavippayuttāsaṃkilesikan”tipi. |
The truth of suffering may be dissociated from defilements but defiling, or it cannot be said whether it is “dissociated from defilements but defiling,” or “dissociated from defilements and not defiling.” |
♦ dve saccā na dassanena pahātabbā. |
♦ Two truths are not to be abandoned by vision. |
dve saccā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. |
Two truths may be abandoned by vision, or may not be abandoned by vision. |
dve saccā na bhāvanāya pahātabbā. |
Two truths are not to be abandoned by cultivation. |
dve saccā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. |
Two truths may be abandoned by cultivation, or may not be abandoned by cultivation. |
dve saccā na dassanena pahātabbahetukā. |
Two truths do not have a cause to be abandoned by vision. |
dve saccā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. |
Two truths may have a cause to be abandoned by vision, or may not have a cause to be abandoned by vision. |
dve saccā na bhāvanāya pahātabbahetukā. |
Two truths do not have a cause to be abandoned by cultivation. |
dve saccā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. |
Two truths may have a cause to be abandoned by cultivation, or may not have a cause to be abandoned by cultivation. |
samudayasaccaṃ savitakkaṃ. |
The truth of the origin is with initial application. |
nirodhasaccaṃ avitakkaṃ. |
The truth of cessation is without initial application. |
dve saccā siyā savitakkā, siyā avitakkā. |
Two truths may be with initial application, or may be without initial application. |
samudayasaccaṃ savicāraṃ. |
The truth of the origin is with sustained application. |
nirodhasaccaṃ avicāraṃ. |
The truth of cessation is without sustained application. |
dve saccā siyā savicārā, siyā avicārā. |
Two truths may be with sustained application, or may be without sustained application. |
nirodhasaccaṃ appītikaṃ. |
The truth of cessation is without joy. |
tīṇi saccāni siyā sappītikā, siyā appītikā. |
Three truths may be with joy, or may be without joy. |
nirodhasaccaṃ na pītisahagataṃ. |
The truth of cessation is not accompanied by joy. |
tīṇi saccāni siyā pītisahagatā, siyā na pītisahagatā. |
Three truths may be accompanied by joy, or may not be accompanied by joy. |
nirodhasaccaṃ na sukhasahagataṃ. |
The truth of cessation is not accompanied by pleasure. |
tīṇi saccāni siyā sukhasahagatā, siyā na sukhasahagatā. |
Three truths may be accompanied by pleasure, or may not be accompanied by pleasure. |
nirodhasaccaṃ na upekkhāsahagataṃ. |
The truth of cessation is not accompanied by equanimity. |
tīṇi saccāni siyā upekkhāsahagatā, siyā na upekkhāsahagatā. |
Three truths may be accompanied by equanimity, or may not be accompanied by equanimity. |
♦ samudayasaccaṃ kāmāvacaraṃ. |
♦ The truth of the origin pertains to the sense sphere. |
dve saccā na kāmāvacarā. |
Two truths do not pertain to the sense sphere. |
dukkhasaccaṃ siyā kāmāvacaraṃ, siyā na kāmāvacaraṃ. |
The truth of suffering may pertain to the sense sphere, or may not pertain to the sense sphere. |
tīṇi saccāni na rūpāvacarā. |
Three truths do not pertain to the fine-material sphere. |
dukkhasaccaṃ siyā rūpāvacaraṃ, siyā na rūpāvacaraṃ. |
The truth of suffering may pertain to the fine-material sphere, or may not pertain to the fine-material sphere. |
tīṇi saccāni na arūpāvacarā. |
Three truths do not pertain to the immaterial sphere. |
dukkhasaccaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ. |
The truth of suffering may pertain to the immaterial sphere, or may not pertain to the immaterial sphere. |
dve saccā pariyāpannā. |
Two truths are included (in the three spheres). |
dve saccā apariyāpannā. |
Two truths are unincluded (supramundane). |
maggasaccaṃ niyyānikaṃ. |
The truth of the path is leading to emancipation. |
tīṇi saccāni aniyyānikā. |
Three truths are not leading to emancipation. |
maggasaccaṃ niyataṃ. |
The truth of the path is fixed. |
nirodhasaccaṃ aniyataṃ. |
The truth of cessation is not fixed. |
dve saccā siyā niyatā, siyā aniyatā. |
Two truths may be fixed, or may not be fixed. |
dve saccā sauttarā. |
Two truths have a superior. |
dve saccā anuttarā. |
Two truths are unsurpassable. |
samudayasaccaṃ saraṇaṃ. |
The truth of the origin is with conflict. |
dve saccā araṇā. |
Two truths are without conflict. |
dukkhasaccaṃ siyā saraṇaṃ, siyā araṇanti. |
The truth of suffering may be with conflict, or may be without conflict. |
♦ pañhāpucchakaṃ. |
♦ The Chapter of Questions. |
♦ saccavibhaṅgo niṭṭhito. |
♦ The Analysis of the Truths is Finished. |
♦ 5. indriyavibhaṅgo |
♦ 5. Analysis of Faculties |
♦ 1. abhidhammabhājanīyaṃ |
♦ 1. Abhidhamma Division |
♦ 219. bāvīsatindriyāni — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ , satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ. |
♦ 219. The twenty-two faculties are: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, femininity faculty, masculinity faculty, life faculty, pleasure faculty, pain faculty, joy faculty, grief faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty, concentration faculty, wisdom faculty, the faculty of "I will know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge. |
♦ 220. tattha katamaṃ cakkhundriyaṃ? |
♦ 220. What is the eye faculty? |
yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo ... pe ... suñño gāmopeso — idaṃ vuccati “cakkhundriyaṃ”. |
That which is the eye, dependent on the four great elements, sensitivity... the empty village site - this is called "the eye faculty". |
♦ tattha katamaṃ sotindriyaṃ ... pe ... ghānindriyaṃ ... pe ... jivhindriyaṃ ... pe ... kāyindriyaṃ? |
♦ What is the ear faculty... the nose faculty... the tongue faculty... the body faculty? |
yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo ... pe ... suñño gāmopeso — idaṃ vuccati “kāyindriyaṃ”. |
That which is the body, dependent on the four great elements, sensitivity... the empty village site - this is called "the body faculty". |
♦ tattha katamaṃ manindriyaṃ? |
♦ What is the mind faculty? |
ekavidhena manindriyaṃ — phassasampayuttaṃ. |
In one way the mind faculty is: associated with contact. |
duvidhena manindriyaṃ — atthi sahetukaṃ, atthi ahetukaṃ. |
In two ways the mind faculty is: there is that with root causes, there is that without root causes. |
tividhena manindriyaṃ — atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. |
In three ways the mind faculty is: there is wholesome, there is unwholesome, there is indeterminate. |
catubbidhena manindriyaṃ — atthi kāmāvacaraṃ, atthi rūpāvacaraṃ, atthi arūpāvacaraṃ, atthi apariyāpannaṃ. |
In four ways the mind faculty is: there is sense-sphere, there is form-sphere, there is formless-sphere, there is unincluded. |
pañcavidhena manindriyaṃ — atthi sukhindriyasampayuttaṃ, atthi dukkhindriyasampayuttaṃ, atthi somanassindriyasampayuttaṃ, atthi domanassindriyasampayuttaṃ, atthi upekkhindriyasampayuttaṃ . |
In five ways the mind faculty is: there is associated with the pleasure faculty, there is associated with the pain faculty, there is associated with the joy faculty, there is associated with the grief faculty, there is associated with the equanimity faculty. |
chabbidhena manindriyaṃ — cakkhuviññāṇaṃ ... pe ... manoviññāṇaṃ. |
In six ways the mind faculty is: eye-consciousness... mind-consciousness. |
evaṃ chabbidhena manindriyaṃ. |
Thus in six ways the mind faculty. |
♦ sattavidhena manindriyaṃ — cakkhuviññāṇaṃ ... pe ... kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. |
♦ In seven ways the mind faculty is: eye-consciousness... body-consciousness, mind-element, mind-consciousness-element. |
evaṃ sattavidhena manindriyaṃ. |
Thus in seven ways the mind faculty. |
♦ aṭṭhavidhena manindriyaṃ — cakkhuviññāṇaṃ ... pe ... kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu. |
♦ In eight ways the mind faculty is: eye-consciousness... body-consciousness - there is that accompanied by pleasure, there is that accompanied by pain, mind-element, mind-consciousness-element. |
evaṃ aṭṭhavidhena manindriyaṃ. |
Thus in eight ways the mind faculty. |
♦ navavidhena manindriyaṃ — cakkhuviññāṇaṃ ... pe ... kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ In nine ways the mind faculty is: eye-consciousness... body-consciousness, mind-element, mind-consciousness-element - there is wholesome, there is unwholesome, there is indeterminate. |
evaṃ navavidhena manindriyaṃ. |
Thus in nine ways the mind faculty. |
♦ dasavidhena manindriyaṃ — cakkhuviññāṇaṃ ... pe ... kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā. |
♦ In ten ways the mind faculty is: eye-consciousness... body-consciousness - there is that accompanied by pleasure, there is that accompanied by pain, mind-element, mind-consciousness-element - there is wholesome, there is unwholesome, there is indeterminate. |
evaṃ dasavidhena manindriyaṃ ... pe ... evaṃ bahuvidhena manindriyaṃ. |
Thus in ten ways the mind faculty... thus in many ways the mind faculty. |
idaṃ vuccati “manindriyaṃ”. |
This is called "the mind faculty". |
♦ tattha katamaṃ itthindriyaṃ? |
♦ What is the femininity faculty? |
yaṃ itthiyā itthiliṅgaṃ itthinimittaṃ itthikuttaṃ itthākappo itthattaṃ itthibhāvo — idaṃ vuccati “itthindriyaṃ”. |
That which in a woman is the feminine sign, feminine mark, feminine nature, feminine appearance, femininity, feminine state - this is called "the femininity faculty". |
♦ tattha katamaṃ purisindriyaṃ? |
♦ What is the masculinity faculty? |
yaṃ purisassa purisaliṅgaṃ purisanimittaṃ purisakuttaṃ purisākappo purisattaṃ purisabhāvo — idaṃ vuccati “purisindriyaṃ”. |
That which in a man is the masculine sign, masculine mark, masculine nature, masculine appearance, masculinity, masculine state - this is called "the masculinity faculty". |
♦ tattha katamaṃ jīvitindriyaṃ? |
♦ What is the life faculty? |
jīvitindriyaṃ duvidhena — atthi rūpajīvitindriyaṃ, atthi arūpajīvitindriyaṃ. |
The life faculty is twofold: there is material life faculty, there is immaterial life faculty. |
♦ tattha katamaṃ rūpajīvitindriyaṃ? |
♦ What is the material life faculty? |
yo tesaṃ rūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ — idaṃ vuccati “rūpajīvitindriyaṃ”. |
That which for those material phenomena is their duration, persistence, subsistence, maintenance, continuance, functioning, preservation, life, life faculty - this is called "the material life faculty". |
♦ tattha katamaṃ arūpajīvitindriyaṃ? |
♦ What is the immaterial life faculty? |
yo tesaṃ arūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ — idaṃ vuccati “arūpajīvatindriyaṃ”. |
That which for those immaterial phenomena is their duration, persistence, subsistence, maintenance, continuance, functioning, preservation, life, life faculty - this is called "the immaterial life faculty". |
idaṃ vuccati “jīvitindriyaṃ”. |
This is called "the life faculty". |
♦ tattha katamaṃ sukhindriyaṃ? |
♦ What is the pleasure faculty? |
yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā — idaṃ vuccati “sukhindriyaṃ”. |
That which is bodily pleasant, bodily agreeable, pleasant agreeable feeling born of bodily contact, bodily contact-born pleasant agreeable feeling - this is called "the pleasure faculty". |
♦ tattha katamaṃ dukkhindriyaṃ? |
♦ What is the pain faculty? |
yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā — idaṃ vuccati “dukkhindriyaṃ”. |
That which is bodily unpleasant, bodily disagreeable, unpleasant disagreeable feeling born of bodily contact, bodily contact-born unpleasant disagreeable feeling - this is called "the pain faculty". |
♦ tattha katamaṃ somanassindriyaṃ? |
♦ What is the joy faculty? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — idaṃ vuccati “somanassindriyaṃ”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "the joy faculty". |
♦ tattha katamaṃ domanassindriyaṃ? |
♦ What is the grief faculty? |
yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā — idaṃ vuccati “domanassindriyaṃ”. |
That which is mentally unpleasant, mentally disagreeable, unpleasant disagreeable feeling born of mental contact, mental contact-born unpleasant disagreeable feeling - this is called "the grief faculty". |
♦ tattha katamaṃ upekkhindriyaṃ? |
♦ What is the equanimity faculty? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — idaṃ vuccati “upekkhindriyaṃ”. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "the equanimity faculty". |
♦ tattha katamaṃ saddhindriyaṃ? |
♦ What is the faith faculty? |
yā saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ — idaṃ vuccati “saddhindriyaṃ”. |
That which is faith, having faith, placing faith, confidence, faith faculty, power of faith - this is called "the faith faculty". |
♦ tattha katamaṃ vīriyindriyaṃ? |
♦ What is the energy faculty? |
yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ — idaṃ vuccati “vīriyindriyaṃ”. |
That which is mental energy-arousal, exertion, endeavor, effort, attempt, enthusiasm, zeal, strength, persistence, unrelenting endeavor, unabandoned desire, unabandoned burden, shouldering the burden, energy, energy faculty, power of energy - this is called "the energy faculty". |
♦ tattha katamaṃ satindriyaṃ? |
♦ What is the mindfulness faculty? |
yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati — idaṃ vuccati “satindriyaṃ”. |
That which is mindfulness, recollection, remembrance, mindfulness, bearing in mind, retention, non-superficiality, non-forgetfulness, mindfulness, mindfulness faculty, power of mindfulness, right mindfulness - this is called "the mindfulness faculty". |
♦ tattha katamaṃ samādhindriyaṃ? |
♦ What is the concentration faculty? |
yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi — idaṃ vuccati “samādhindriyaṃ”. |
That which is steadiness of mind, settled-ness, established-ness, non-distraction, non-scattering, non-distracted mental state, calm, concentration faculty, power of concentration, right concentration - this is called "the concentration faculty". |
♦ tattha katamaṃ paññindriyaṃ? |
♦ What is the wisdom faculty? |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “paññindriyaṃ”. |
That which is wisdom, understanding... non-delusion, investigation of phenomena, right view - this is called "the wisdom faculty". |
♦ tattha katamaṃ anaññātaññassāmītindriyaṃ? |
♦ What is the faculty of "I will know the unknown"? |
yā tesaṃ dhammānaṃ anaññātānaṃ adiṭṭhānaṃ appattānaṃ aviditānaṃ asacchikatānaṃ sacchikiriyāya paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — idaṃ vuccati “anaññātaññassāmītindriyaṃ”. |
That which regarding those phenomena not yet known, not yet seen, not yet reached, not yet understood, not yet realized, for their realization is wisdom, understanding... non-delusion, investigation of phenomena, right view, factor of awakening that is investigation of phenomena, path factor, included in the path - this is called "the faculty of 'I will know the unknown'". |
♦ tattha katamaṃ aññindriyaṃ? |
♦ What is the faculty of final knowledge? |
yā tesaṃ dhammānaṃ ñātānaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — idaṃ vuccati aññindriyaṃ. |
That which regarding those phenomena known, seen, reached, understood, realized, for their realization is wisdom, understanding... non-delusion, investigation of phenomena, right view, factor of awakening that is investigation of phenomena, path factor, included in the path - this is called "the faculty of final knowledge". |
♦ tattha katamaṃ aññātāvindriyaṃ? |
♦ What is the faculty of one who has final knowledge? |
yā tesaṃ dhammānaṃ aññātāvīnaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — idaṃ vuccati “aññātāvindriyaṃ”. |
That which regarding those phenomena that have been known, seen, reached, understood, realized, for their realization is wisdom, understanding... non-delusion, investigation of phenomena, right view, factor of awakening that is investigation of phenomena, path factor, included in the path - this is called "the faculty of one who has final knowledge". |
♦ abhidhammabhājanīyaṃ. |
♦ Abhidhamma Division. |
♦ 2. pañhāpucchakaṃ |
♦ 2. Question Section |
♦ [unnamed] |
♦ [unnamed] |
♦ 221. bāvīsatindriyāni — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ. |
♦ 221. The twenty-two faculties are: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, femininity faculty, masculinity faculty, life faculty, pleasure faculty, pain faculty, joy faculty, grief faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty, concentration faculty, wisdom faculty, the faculty of "I will know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge. |
♦ 222. bāvīsatīnaṃ indriyānaṃ kati kusalā, kati akusalā, kati abyākatā ... pe ... kati saraṇā, kati araṇā? |
♦ 222. Of the twenty-two faculties, how many are wholesome, how many unwholesome, how many indeterminate... how many with refuge, how many without refuge? |
♦ 1. tikaṃ |
♦ 1. Triads |
♦ 223. dasindriyā abyākatā. |
♦ 223. Ten faculties are indeterminate. |
domanassindriyaṃ akusalaṃ. |
The grief faculty is unwholesome. |
anaññātaññassāmītindriyaṃ kusalaṃ. |
The faculty of "I will know the unknown" is wholesome. |
cattārindriyā siyā kusalā, siyā abyākatā. |
Four faculties may be wholesome, may be indeterminate. |
cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā. |
Six faculties may be wholesome, may be unwholesome, may be indeterminate. |
♦ dvādasindriyā na vattabbā — “sukhāya vedanāya sampayuttā”tipi, “dukkhāya vedanāya sampayuttā”tipi, “adukkhamasukhāya vedanāya sampayuttā”tipi. |
♦ Twelve faculties are not to be said - "associated with pleasant feeling", "associated with painful feeling", "associated with neither-painful-nor-pleasant feeling". |
cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
Six faculties may be associated with pleasant feeling, may be associated with neither-painful-nor-pleasant feeling. |
tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
Three faculties may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling. |
jīvitindriyaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ — “sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi. |
The life faculty may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling, may not be said - "associated with pleasant feeling", "associated with painful feeling", "associated with neither-painful-nor-pleasant feeling". |
♦ sattindriyā nevavipākanavipākadhammadhammā. |
♦ Seven faculties are neither resultant nor result-producing. |
tīṇindriyā vipākā. |
Three faculties are resultant. |
dvindriyā vipākadhammadhammā. |
Two faculties are result-producing. |
aññindriyaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ. |
One faculty may be resultant, may be result-producing. |
navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
Nine faculties may be resultant, may be result-producing, may be neither resultant nor result-producing. |
navindriyā upādinnupādāniyā . |
Nine faculties are grasped and graspable. |
domanassindriyaṃ anupādinnupādāniyaṃ. |
The grief faculty is ungrasped and graspable. |
tīṇindriyā anupādinnānupādāniyā. |
Three faculties are ungrasped and ungraspable. |
navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
Nine faculties may be grasped and graspable, may be ungrasped and graspable, may be ungrasped and ungraspable. |
♦ navindriyā asaṃkiliṭṭhasaṃkilesikā. |
♦ Nine faculties are undefiled and defiling. |
domanassindriyaṃ saṃkiliṭṭhasaṃkilesikaṃ. |
The grief faculty is defiled and defiling. |
tīṇindriyā asaṃkiliṭṭhāsaṃkilesikā. |
Three faculties are undefiled and undefiling. |
tīṇindriyā siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhāsaṃkilesikā. |
Three faculties may be undefiled and defiling, may be undefiled and undefiling. |
cha indriyā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhāsaṃkilesikā. |
Six faculties may be defiled and defiling, may be undefiled and defiling, may be undefiled and undefiling. |
navindriyā avitakkāvicārā. |
Nine faculties are without initial and sustained thought. |
domanassindriyaṃ savitakkasavicāraṃ. |
The grief faculty is with initial and sustained thought. |
upekkhindriyaṃ siyā savitakkasavicāraṃ, siyā avitakkāvicāraṃ. |
The equanimity faculty may be with initial and sustained thought, may be without initial and sustained thought. |
ekādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
Eleven faculties may be with initial and sustained thought, may be with initial thought only, may be without initial and sustained thought. |
♦ ekādasindriyā na vattabbā — “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. |
♦ Eleven faculties are not to be said - "accompanied by rapture", "accompanied by pleasure", "accompanied by equanimity". |
somanassindriyaṃ siyā pītisahagataṃ na sukhasahagataṃ na upekkhāsahagataṃ, siyā na vattabbaṃ — “pītisahagatan”ti. |
The joy faculty may be accompanied by rapture, not accompanied by pleasure, not accompanied by equanimity, may not be said - "accompanied by rapture". |
cha indriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. |
Six faculties may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. |
cattārindriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā — “pītisahagatā”tipi, “sukhasahagatā”tipi, “upekkhāsahagatā”tipi. |
Four faculties may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, may not be said - "accompanied by rapture", "accompanied by pleasure", "accompanied by equanimity". |
♦ pannarasindriyā neva dassanena na bhāvanāya pahātabbā. |
♦ Fifteen faculties are neither to be abandoned by seeing nor by development. |
domanassindriyaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ. |
The grief faculty may be abandoned by seeing, may be abandoned by development. |
cha indriyā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. |
Six faculties may be abandoned by seeing, may be abandoned by development, may be neither abandoned by seeing nor by development. |
pannarasindriyā neva dassanena na bhāvanāya pahātabbahetukā. |
Fifteen faculties are neither causes of what is to be abandoned by seeing nor by development. |
domanassindriyaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ. |
The grief faculty may be a cause of what is to be abandoned by seeing, may be a cause of what is to be abandoned by development. |
cha indriyā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. |
Six faculties may be causes of what is to be abandoned by seeing, may be causes of what is to be abandoned by development, may be neither causes of what is to be abandoned by seeing nor by development. |
♦ dasindriyā nevācayagāmināpacayagāmino. |
♦ Ten faculties are neither conducive to accumulation nor diminution. |
domanassindriyaṃ ācayagāmi. |
The grief faculty is conducive to accumulation. |
anaññātaññassāmītindriyaṃ apacayagāmi. |
The faculty of "I will know the unknown" is conducive to diminution. |
aññindriyaṃ siyā apacayagāmi, siyā nevācayagāmināpacayagāmi . |
One faculty may be conducive to diminution, may be neither conducive to accumulation nor diminution. |
navindriyā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. |
Nine faculties may be conducive to accumulation, may be conducive to diminution, may be neither conducive to accumulation nor diminution. |
dasindriyā nevasekkhanāsekkhā. |
Ten faculties are neither of a learner nor a non-learner. |
dvindriyā sekkhā. |
Two faculties are of a learner. |
aññātāvindriyaṃ asekkhaṃ. |
The faculty of one who has final knowledge is of a non-learner. |
navindriyā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. |
Nine faculties may be of a learner, may be of a non-learner, may be neither of a learner nor a non-learner. |
♦ dasindriyā parittā. |
♦ Ten faculties are limited. |
tīṇindriyā appamāṇā. |
Three faculties are immeasurable. |
navindriyā siyā parittā, siyā mahaggatā, siyā appamāṇā. |
Nine faculties may be limited, may be great, may be immeasurable. |
sattindriyā anārammaṇā. |
Seven faculties have no object. |
dvindriyā parittārammaṇā. |
Two faculties have limited objects. |
tīṇindriyā appamāṇārammaṇā. |
Three faculties have immeasurable objects. |
domanassindriyaṃ siyā parittārammaṇaṃ siyā mahaggatārammaṇaṃ, na appamāṇārammaṇaṃ, siyā na vattabbaṃ — “parittārammaṇan”tipi, “mahaggatārammaṇan”ti pi. |
The grief faculty may have limited objects, may have great objects, not immeasurable objects, may not be said - "having limited objects", "having great objects". |
navindriyā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā — “parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi. |
Nine faculties may have limited objects, may have great objects, may have immeasurable objects, may not be said - "having limited objects", "having great objects", "having immeasurable objects". |
♦ navindriyā majjhimā. |
♦ Nine faculties are middling. |
domanassindriyaṃ hīnaṃ. |
The grief faculty is inferior. |
tīṇindriyā paṇītā. |
Three faculties are excellent. |
tīṇindriyā siyā majjhimā, siyā paṇītā. |
Three faculties may be middling, may be excellent. |
cha indriyā siyā hīnā, siyā majjhimā, siyā paṇītā. |
Six faculties may be inferior, may be middling, may be excellent. |
dasindriyā aniyatā. |
Ten faculties are indefinite. |
anaññātaññassāmītindriyaṃ sammattaniyataṃ. |
The faculty of "I will know the unknown" is fixed in rightness. |
cattārindriyā siyā sammattaniyatā, siyā aniyatā. |
Four faculties may be fixed in rightness, may be indefinite. |
domanassindriyaṃ siyā micchattaniyataṃ, siyā aniyataṃ . |
The grief faculty may be fixed in wrongness, may be indefinite. |
cha indriyā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā. |
Six faculties may be fixed in wrongness, may be fixed in rightness, may be indefinite. |
sattindriyā anārammaṇā. |
Seven faculties have no object. |
cattārindriyā na vattabbā — “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi. |
Four faculties are not to be said - "having the path as object", "caused by the path", "dominated by the path". |
anaññātaññassāmītindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ — “maggahetukan”tipi, “maggādhipatī”tipi. |
The faculty of "I will know the unknown" does not have the path as object, may be caused by the path, may be dominated by the path, may not be said - "caused by the path", "dominated by the path". |
aññindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ — “maggahetukan”tipi, “maggādhipatī”tipi. |
The faculty of final knowledge does not have the path as object, may be caused by the path, may be dominated by the path, may not be said - "caused by the path", "dominated by the path". |
navindriyā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā — “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi. |
Nine faculties may have the path as object, may be caused by the path, may be dominated by the path, may not be said - "having the path as object", "caused by the path", "dominated by the path". |
♦ dasindriyā siyā uppannā, siyā uppādino, na vattabbā — “anuppannā”ti. |
♦ Ten faculties may be arisen, may be arising, are not to be said - "unarisen". |
dvindriyā siyā uppannā, siyā anuppannā, na vattabbā — “uppādino”ti. |
Two faculties may be arisen, may be unarisen, are not to be said - "arising". |
dasindriyā siyā uppannā, siyā anuppannā, siyā uppādino; |
Ten faculties may be arisen, may be unarisen, may be arising; |
siyā atītā, siyā anāgatā, siyā paccuppannā. |
may be past, may be future, may be present. |
sattindriyā anārammaṇā. |
Seven faculties have no object. |
dvindriyā paccuppannārammaṇā. |
Two faculties have present objects. |
tīṇindriyā na vattabbā — “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi. |
Three faculties are not to be said - "having past objects", "having future objects", "having present objects". |
dasindriyā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā — “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi; |
Ten faculties may have past objects, may have future objects, may have present objects, may not be said - "having past objects", "having future objects", "having present objects"; |
siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. |
may be internal, may be external, may be internal-external. |
sattindriyā anārammaṇā. |
Seven faculties have no object. |
tīṇindriyā bahiddhārammaṇā. |
Three faculties have external objects. |
cattārindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, aṭṭhindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā — “ajjhattārammaṇā”tipi, “bahiddhārammaṇā”tipi, “ajjhattabahiddhārammaṇā”tipi. |
Four faculties may have internal objects, may have external objects, may have internal-external objects, eight faculties may have internal objects, may have external objects, may have internal-external objects, may not be said - "having internal objects", "having external objects", "having internal-external objects". |
pañcindriyā anidassanasappaṭighā. |
Five faculties are invisible and impinging. |
sattarasindriyā anidassanāppaṭighā. |
Seventeen faculties are invisible and non-impinging. |
♦ 2. dukaṃ |
♦ 2. Dyads |
♦ 224. cattārindriyā hetū. |
♦ 224. Four faculties are root causes. |
aṭṭhārasindriyā na hetū. |
Eighteen faculties are not root causes. |
sattindriyā sahetukā. |
Seven faculties are with root causes. |
navindriyā ahetukā. |
Nine faculties are without root causes. |
cha indriyā siyā sahetukā, siyā ahetukā. |
Six faculties may be with root causes, may be without root causes. |
sattindriyā hetusampayuttā. |
Seven faculties are associated with root causes. |
navindriyā hetuvippayuttā. |
Nine faculties are dissociated from root causes. |
cha indriyā siyā hetusampayuttā, siyā hetuvippayuttā. |
Six faculties may be associated with root causes, may be dissociated from root causes. |
cattārindriyā hetū ceva sahetukā ca. |
Four faculties are root causes and with root causes. |
navindriyā na vattabbā — “hetū ceva sahetukā cā”tipi, “sahetukā ceva na ca hetū”tipi. |
Nine faculties are not to be said - "root causes and with root causes", "with root causes and not root causes". |
tīṇindriyā na vattabbā — “hetū ceva sahetukā cā”ti. |
Three faculties are not to be said - "root causes and with root causes", "with root causes and not root causes". |
sahetukā ceva na ca hetū. |
Six faculties are not to be said - "root causes and with root causes", may be with root causes and not root causes, may not be said - "with root causes and not root causes". |
cha indriyā na vattabbā — “hetū ceva sahetukā cā”ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā — “sahetukā ceva na ca hetū”ti. |
|
♦ cattārindriyā hetū ceva hetusampayuttā ca . |
♦ Four faculties are root causes and associated with root causes. |
navindriyā na vattabbā — “hetū ceva hetusampayuttā cā”tipi, “hetusampayuttā ceva na ca hetū”tipi. |
Nine faculties are not to be said - "root causes and associated with root causes", "associated with root causes and not root causes". |
tīṇindriyā na vattabbā — “hetū ceva hetusampayuttā cā”ti, “hetusampayuttā ceva na ca hetū”. |
Three faculties are not to be said - "root causes and associated with root causes", "associated with root causes and not root causes". |
cha indriyā na vattabbā — “hetū ceva hetusampayuttā cā”ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā — “hetusampayuttā ceva na ca hetū”ti. |
Six faculties are not to be said - "root causes and associated with root causes", may be associated with root causes and not root causes, may not be said - "associated with root causes and not root causes". |
♦ navindriyā na hetū ahetukā. |
♦ Nine faculties are not root causes and without root causes. |
tīṇindriyā na hetū sahetukā. |
Three faculties are not root causes and with root causes. |
cattārindriyā na vattabbā — “na hetū sahetukā”tipi, “na hetū ahetukā”tipi . |
Four faculties are not to be said - "not root causes and with root causes", "not root causes and without root causes". |
cha indriyā siyā na hetū sahetukā, siyā na hetū ahetukā. |
Six faculties may be not root causes and with root causes, may be not root causes and without root causes. |
♦ sappaccayā. |
♦ With conditions. |
saṅkhatā. anidassanā. |
Conditioned. Invisible. |
pañcindriyā sappaṭighā. |
Five faculties are impinging. |
sattarasindriyā appaṭighā. |
Seventeen faculties are non-impinging. |
sattindriyā rūpā. |
Seven faculties are material. |
cuddasindriyā arūpā. |
Fourteen faculties are immaterial. |
jīvitindriyaṃ siyā rūpaṃ, siyā arūpaṃ. |
The life faculty may be material, may be immaterial. |
dasindriyā lokiyā. |
Ten faculties are mundane. |
tīṇindriyā lokuttarā. |
Three faculties are supramundane. |
navindriyā siyā lokiyā, siyā lokuttarā; |
Nine faculties may be mundane, may be supramundane; |
kenaci viññeyyā, kenaci na viññeyyā. |
knowable by something, not knowable by something. |
♦ no āsavā. |
♦ Not taints. |
dasindriyā sāsavā. |
Ten faculties are with taints. |
tīṇindriyā anāsavā. |
Three faculties are without taints. |
navindriyā siyā sāsavā, siyā anāsavā. |
Nine faculties may be with taints, may be without taints. |
pannarasindriyā āsavavippayuttā. |
Fifteen faculties are dissociated from taints. |
domanassindriyaṃ āsavasampayuttaṃ. |
The grief faculty is associated with taints. |
cha indriyā siyā āsavasampayuttā, siyā āsavavippayuttā. |
Six faculties may be associated with taints, may be dissociated from taints. |
dasindriyā na vattabbā — “āsavā ceva sāsavā cā”ti, “sāsavā ceva no ca āsavā”. |
Ten faculties are not to be said - "taints and with taints", "with taints and not taints". |
tīṇindriyā na vattabbā — “āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi. |
Three faculties are not to be said - "taints and with taints", "with taints and not taints". |
navindriyā na vattabbā — “āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā — “sāsavā ceva no ca āsavā”ti. |
Nine faculties are not to be said - "taints and with taints", may be with taints and not taints, may not be said - "with taints and not taints". |
♦ pannarasindriyā na vattabbā — “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. |
♦ Fifteen faculties are not to be said - "taints and associated with taints", "associated with taints and not taints". |
domanassindriyaṃ na vattabbaṃ — “āsavo ceva āsavasampayuttañcā”ti, “āsavasampayuttañceva no ca āsavo”. |
The grief faculty is not to be said - "taint and associated with taints", "associated with taints and not a taint". |
cha indriyā na vattabbā — “āsavā ceva āsavasampayuttā cā”ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā — “āsavasampayuttā ceva no ca āsavā”ti. |
Six faculties are not to be said - "taints and associated with taints", may be associated with taints and not taints, may not be said - "associated with taints and not taints". |
navindriyā āsavavippayuttasāsavā. |
Nine faculties are dissociated from taints and with taints. |
tīṇindriyā āsavavippayuttānāsavā. |
Three faculties are dissociated from taints and without taints. |
domanassindriyaṃ na vattabbaṃ — “āsavavippayuttasāsavan”tipi, “āsavavippayuttānāsavan”tipi. |
The grief faculty is not to be said - "dissociated from taints and with taints", "dissociated from taints and without taints". |
tīṇindriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttānāsavā. |
Three faculties may be dissociated from taints and with taints, may be dissociated from taints and without taints. |
cha indriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttānāsavā, siyā na vattabbā — “āsavavippayuttasāsavā”tipi, “āsavavippayuttānāsavā”tipi. |
Six faculties may be dissociated from taints and with taints, may be dissociated from taints and without taints, may not be said - "dissociated from taints and with taints", "dissociated from taints and without taints". |
♦ no saṃyojanā. |
♦ Not fetters. |
dasindriyā saṃyojaniyā. |
Ten faculties are bound by fetters. |
tīṇindriyā asaṃyojaniyā. |
Three faculties are not bound by fetters. |
navindriyā siyā saṃyojaniyā, siyā asaṃyojaniyā. |
Nine faculties may be bound by fetters, may not be bound by fetters. |
pannarasindriyā saṃyojanavippayuttā. |
Fifteen faculties are dissociated from fetters. |
domanassindriyaṃ saṃyojanasampayuttaṃ . |
The grief faculty is associated with fetters. |
cha indriyā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. |
Six faculties may be associated with fetters, may be dissociated from fetters. |
dasindriyā na vattabbā — “saṃyojanā ceva saṃyojaniyā cā”ti, saṃyojaniyā ceva no ca saṃyojanā. |
Ten faculties are not to be said - "fetters and bound by fetters", "bound by fetters and not fetters". |
tīṇindriyā na vattabbā — “saṃyojanā ceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanā”tipi. |
Three faculties are not to be said - "fetters and bound by fetters", "bound by fetters and not fetters". |
navindriyā na vattabbā — “saṃyojanā ceva saṃyojaniyā cā”ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā — “saṃyojaniyā ceva no ca saṃyojanā”ti. |
Nine faculties are not to be said - "fetters and bound by fetters", may be bound by fetters and not fetters, may not be said - "bound by fetters and not fetters". |
♦ pannarasindriyā na vattabbā — “saṃyojanā ceva saṃyojanasampayuttā cā”tipi, “saṃyojanasampayuttā ceva no ca saṃyojanā”tipi. |
♦ Fifteen faculties are not to be said - "fetters and associated with fetters", "associated with fetters and not fetters". |
domanassindriyaṃ na vattabbaṃ — “saṃyojanañceva saṃyojanasampayuttañcā”ti, saṃyojanasampayuttañceva no ca saṃyojanaṃ. |
The grief faculty is not to be said - "fetter and associated with fetters", "associated with fetters and not a fetter". |
cha indriyā na vattabbā — “saṃyojanā ceva saṃyojanasampayuttā cā”ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanā, siyā na vattabbā — “saṃyojanasampayuttā ceva no ca saṃyojanā”ti. |
Six faculties are not to be said - "fetters and associated with fetters", may be associated with fetters and not fetters, may not be said - "associated with fetters and not fetters". |
♦ navindriyā saṃyojanavippayuttasaṃyojaniyā. |
♦ Nine faculties are dissociated from fetters and bound by fetters. |
tīṇindriyā saṃyojanavippayuttāsaṃyojaniyā. |
Three faculties are dissociated from fetters and not bound by fetters. |
domanassindriyaṃ na vattabbaṃ — “saṃyojanavippayuttasaṃyojaniyan”tipi, “saṃyojanavippayuttāsaṃyojaniyan”tipi. |
The grief faculty is not to be said - "dissociated from fetters and bound by fetters", "dissociated from fetters and not bound by fetters". |
tīṇindriyā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttāsaṃyojaniyā. |
Three faculties may be dissociated from fetters and bound by fetters, may be dissociated from fetters and not bound by fetters. |
cha indriyā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttāsaṃyojaniyā, siyā na vattabbā — “saṃyojanavippayuttasaṃyojaniyā”tipi, “saṃyojanavippayuttāsaṃyojaniyā”tipi . |
Six faculties may be dissociated from fetters and bound by fetters, may be dissociated from fetters and not bound by fetters, may not be said - "dissociated from fetters and bound by fetters", "dissociated from fetters and not bound by fetters". |
♦ no ganthā. |
♦ Not bonds. |
dasindriyā ganthaniyā. |
Ten faculties are bound by bonds. |
tīṇindriyā aganthaniyā. |
Three faculties are not bound by bonds. |
navindriyā siyā ganthaniyā, siyā aganthaniyā. |
Nine faculties may be bound by bonds, may not be bound by bonds. |
pannarasindriyā ganthavippayuttā. |
Fifteen faculties are dissociated from bonds. |
domanassindriyaṃ ganthasampayuttaṃ. |
The grief faculty is associated with bonds. |
cha indriyā siyā ganthasampayuttā, siyā ganthavippayuttā. |
Six faculties may be associated with bonds, may be dissociated from bonds. |
dasindriyā na vattabbā — “ganthā ceva ganthaniyā cā”ti, ganthaniyā ceva no ca ganthā. |
Ten faculties are not to be said - "bonds and bound by bonds", "bound by bonds and not bonds". |
tīṇindriyā na vattabbā — “ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi. |
Three faculties are not to be said - "bonds and bound by bonds", "bound by bonds and not bonds". |
navindriyā na vattabbā — “ganthā ceva ganthaniyā cā”ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā — “ganthaniyā ceva no ca ganthā”ti. |
Nine faculties are not to be said - "bonds and bound by bonds", may be bound by bonds and not bonds, may not be said - "bound by bonds and not bonds". |
♦ pannarasindriyā na vattabbā — “ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca ganthā”tipi. |
♦ Fifteen faculties are not to be said - "bonds and associated with bonds", "associated with bonds and not bonds". |
domanassindriyaṃ na vattabbaṃ — “gantho ceva ganthasampayutta”ñcāti, ganthasampayuttañceva no ca gantho. |
The grief faculty is not to be said - "bond and associated with bonds", "associated with bonds and not a bond". |
cha indriyā na vattabbā — “ganthā ceva ganthasampayuttā cā”ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā — “ganthasampayuttā ceva no ca ganthā”ti. |
Six faculties are not to be said - "bonds and associated with bonds", may be associated with bonds and not bonds, may not be said - "associated with bonds and not bonds". |
♦ navindriyā ganthavippayuttaganthaniyā. |
♦ Nine faculties are dissociated from bonds and bound by bonds. |
tīṇindriyā ganthavippayuttāganthaniyā . |
Three faculties are dissociated from bonds and not bound by bonds. |
domanassindriyaṃ na vattabbaṃ — “ganthavippayuttaganthaniyan”tipi, “ganthavippayuttāganthaniyan”tipi. |
The grief faculty is not to be said - "dissociated from bonds and bound by bonds", "dissociated from bonds and not bound by bonds". |
tīṇindriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttāganthaniyā. |
Three faculties may be dissociated from bonds and bound by bonds, may be dissociated from bonds and not bound by bonds. |
cha indriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttāganthaniyā, siyā na vattabbā — “ganthavippayuttaganthaniyā”tipi, “ganthavippayuttāganthaniyā”tipi. |
Six faculties may be dissociated from bonds and bound by bonds, may be dissociated from bonds and not bound by bonds, may not be said - "dissociated from bonds and bound by bonds", "dissociated from bonds and not bound by bonds". |
♦ no oghā ... pe ... no yogā ... pe ... no nīvaraṇā. |
♦ Not floods... Not yokes... Not hindrances. |
dasindriyā nīvaraṇiyā. |
Ten faculties are hindered by hindrances. |
tīṇindriyā anīvaraṇiyā. |
Three faculties are not hindered by hindrances. |
navindriyā siyā nīvaraṇiyā, siyā anīvaraṇiyā. |
Nine faculties may be hindered by hindrances, may not be hindered by hindrances. |
pannarasindriyā nīvaraṇavippayuttā. |
Fifteen faculties are dissociated from hindrances. |
domanassindriyaṃ nīvaraṇasampayuttaṃ. |
The grief faculty is associated with hindrances. |
cha indriyā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. |
Six faculties may be associated with hindrances, may be dissociated from hindrances. |
dasindriyā na vattabbā — “nīvaraṇā ceva nīvaraṇiyā cā”ti, nīvaraṇiyā ceva no ca nīvaraṇā. |
Ten faculties are not to be said - "hindrances and hindered by hindrances", "hindered by hindrances and not hindrances". |
tīṇindriyā na vattabbā — “nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi. |
Three faculties are not to be said - "hindrances and hindered by hindrances", "hindered by hindrances and not hindrances". |
navindriyā na vattabbā — “nīvaraṇā ceva nīvaraṇiyā cā”ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā — “nīvaraṇiyā ceva no ca nīvaraṇā”ti. |
Nine faculties are not to be said - "hindrances and hindered by hindrances", may be hindered by hindrances and not hindrances, may not be said - "hindered by hindrances and not hindrances". |
♦ pannarasindriyā na vattabbā — “nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi. |
♦ Fifteen faculties are not to be said - "hindrances and associated with hindrances", "associated with hindrances and not hindrances". |
domanassindriyaṃ na vattabbaṃ — “nīvaraṇañceva nīvaraṇasampayuttañcā”ti, nīvaraṇasampayuttañceva no ca nīvaraṇaṃ. |
The grief faculty is not to be said - "hindrance and associated with hindrances", "associated with hindrances and not a hindrance". |
cha indriyā na vattabbā — “nīvaraṇā ceva nīvaraṇasampayuttā cā”ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā — “nīvaraṇasampayuttā ceva no ca nīvaraṇā”ti. |
Six faculties are not to be said - "hindrances and associated with hindrances", may be associated with hindrances and not hindrances, may not be said - "associated with hindrances and not hindrances". |
♦ navindriyā nīvaraṇavippayuttanīvaraṇiyā. |
♦ Nine faculties are dissociated from hindrances and hindered by hindrances. |
tīṇindriyā nīvaraṇavippayuttānīvaraṇiyā. |
Three faculties are dissociated from hindrances and not hindered by hindrances. |
domanassindriyaṃ na vattabbaṃ — “nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttānīvaraṇiyan”tipi. |
The grief faculty is not to be said - "dissociated from hindrances and hindered by hindrances", "dissociated from hindrances and not hindered by hindrances". |
tīṇindriyā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttānīvaraṇiyā . |
Three faculties may be dissociated from hindrances and hindered by hindrances, may be dissociated from hindrances and not hindered by hindrances. |
cha indriyā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttānīvaraṇiyā, siyā na vattabbā — “nīvaraṇavippayuttanīvaraṇiyā”tipi, “nīvaraṇavippayuttānīvaraṇiyā”tipi. |
Six faculties may be dissociated from hindrances and hindered by hindrances, may be dissociated from hindrances and not hindered by hindrances, may not be said - "dissociated from hindrances and hindered by hindrances", "dissociated from hindrances and not hindered by hindrances". |
♦ no parāmāsā. |
♦ Not graspings. |
dasindriyā parāmaṭṭhā. |
Ten faculties are graspable. |
tīṇindriyā aparāmaṭṭhā. |
Three faculties are not graspable. |
navindriyā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. |
Nine faculties may be graspable, may not be graspable. |
soḷasindriyā parāmāsavippayuttā. |
Sixteen faculties are dissociated from graspings. |
cha indriyā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. |
Six faculties may be associated with graspings, may be dissociated from graspings. |
dasindriyā na vattabbā — “parāmāsā ceva parāmaṭṭhā cā”ti, parāmaṭṭhā ceva no ca parāmāsā. |
Ten faculties are not to be said - "graspings and graspable", "graspable and not graspings". |
tīṇindriyā na vattabbā — “parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi. |
Three faculties are not to be said - "graspings and graspable", "graspable and not graspings". |
navindriyā na vattabbā — “parāmāsā ceva parāmaṭṭhā cā”ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā — “parāmaṭṭhā ceva no ca parāmāsā”ti. |
Nine faculties are not to be said - "graspings and graspable", may be graspable and not graspings, may not be said - "graspable and not graspings". |
dasindriyā parāmāsavippayuttaparāmaṭṭhā. |
Ten faculties are dissociated from graspings and graspable. |
tīṇindriyā parāmāsavippayuttāparāmaṭṭhā. |
Three faculties are dissociated from graspings and not graspable. |
tīṇindriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttāparāmaṭṭhā. |
Three faculties may be dissociated from graspings and graspable, may be dissociated from graspings and not graspable. |
cha indriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttāparāmaṭṭhā, siyā na vattabbā — “parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttāparāmaṭṭhā”tipi. |
Six faculties may be dissociated from graspings and graspable, may be dissociated from graspings and not graspable, may not be said - "dissociated from graspings and graspable", "dissociated from graspings and not graspable". |
♦ sattindriyā anārammaṇā. |
♦ Seven faculties have no object. |
cuddasindriyā sārammaṇā. |
Fourteen faculties have objects. |
jīvitindriyaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. |
The life faculty may have an object, may have no object. |
ekavīsatindriyā no cittā. |
Twenty-one faculties are not consciousness. |
manindriyaṃ cittaṃ. |
The mind faculty is consciousness. |
terasindriyā cetasikā. |
Thirteen faculties are mental factors. |
aṭṭhindriyā acetasikā. |
Eight faculties are not mental factors. |
jīvitindriyaṃ siyā cetasikaṃ, siyā acetasikaṃ. |
The life faculty may be a mental factor, may not be a mental factor. |
terasindriyā cittasampayuttā. |
Thirteen faculties are associated with consciousness. |
sattindriyā cittavippayuttā. |
Seven faculties are dissociated from consciousness. |
jīvitindriyaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ. |
The life faculty may be associated with consciousness, may be dissociated from consciousness. |
manindriyaṃ na vattabbaṃ — “cittena sampayuttan”tipi, “cittena vippayuttan”tipi. |
The mind faculty is not to be said - "associated with consciousness", "dissociated from consciousness". |
♦ terasindriyā cittasaṃsaṭṭhā. |
♦ Thirteen faculties are conjoined with consciousness. |
sattindriyā cittavisaṃsaṭṭhā. |
Seven faculties are disjoined from consciousness. |
jīvitindriyaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ. |
The life faculty may be conjoined with consciousness, may be disjoined from consciousness. |
manindriyaṃ na vattabbaṃ — “cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi. |
The mind faculty is not to be said - "conjoined with consciousness", "disjoined from consciousness". |
terasindriyā cittasamuṭṭhānā. |
Thirteen faculties are originated by consciousness. |
aṭṭhindriyā no cittasamuṭṭhānā. |
Eight faculties are not originated by consciousness. |
jīvitindriyaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ. |
The life faculty may be originated by consciousness, may not be originated by consciousness. |
♦ terasindriyā cittasahabhuno. |
♦ Thirteen faculties are co-arising with consciousness. |
aṭṭhindriyā no cittasahabhuno. |
Eight faculties are not co-arising with consciousness. |
jīvitindriyaṃ siyā cittasahabhū, siyā no cittasahabhū. |
The life faculty may be co-arising with consciousness, may not be co-arising with consciousness. |
terasindriyā cittānuparivattino. |
Thirteen faculties follow consciousness. |
aṭṭhindriyā no cittānuparivattino. |
Eight faculties do not follow consciousness. |
jīvitindriyaṃ siyā cittānuparivatti, siyā no cittānuparivatti. |
The life faculty may follow consciousness, may not follow consciousness. |
♦ terasindriyā cittasaṃsaṭṭhasamuṭṭhānā. |
♦ Thirteen faculties are conjoined and originated by consciousness. |
aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānā. |
Eight faculties are not conjoined and originated by consciousness. |
jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. |
The life faculty may be conjoined and originated by consciousness, may not be conjoined and originated by consciousness. |
terasindriyā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. |
Thirteen faculties are conjoined, originated, and co-arising with consciousness. |
aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. |
Eight faculties are not conjoined, originated, and co-arising with consciousness. |
jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. |
The life faculty may be conjoined, originated, and co-arising with consciousness, may not be conjoined, originated, and co-arising with consciousness. |
terasindriyā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. |
Thirteen faculties are conjoined, originated, and following consciousness. |
aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino. |
Eight faculties are not conjoined, originated, and following consciousness. |
jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti. |
The life faculty may be conjoined, originated, and following consciousness, may not be conjoined, originated, and following consciousness. |
cha indriyā ajjhattikā. |
Six faculties are internal. |
soḷasindriyā bāhirā. |
Sixteen faculties are external. |
♦ sattindriyā upādā. |
♦ Seven faculties are bases. |
cuddasindriyā no upādā. |
Fourteen faculties are not bases. |
jīvitindriyaṃ siyā upādā, siyā no upādā. |
The life faculty may be a base, may not be a base. |
navindriyā upādinnā. |
Nine faculties are grasped. |
cattārindriyā anupādinnā. |
Four faculties are ungrasped. |
navindriyā siyā upādinnā, siyā anupādinnā. |
Nine faculties may be grasped, may be ungrasped. |
no upādānā. |
Not graspings. |
dasindriyā upādāniyā. |
Ten faculties are graspable. |
tīṇindriyā anupādāniyā. |
Three faculties are not graspable. |
navindriyā siyā upādāniyā, siyā anupādāniyā. |
Nine faculties may be graspable, may not be graspable. |
soḷasindriyā upādānavippayuttā. |
Sixteen faculties are dissociated from graspings. |
cha indriyā siyā upādānasampayuttā, siyā upādānavippayuttā. |
Six faculties may be associated with graspings, may be dissociated from graspings. |
dasindriyā na vattabbā — “upādānā ceva upādāniyā cā”ti, upādāniyā ceva no ca upādānā. |
Ten faculties are not to be said - "graspings and graspable", "graspable and not graspings". |
tīṇindriyā na vattabbā — “upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi. |
Three faculties are not to be said - "graspings and graspable", "graspable and not graspings". |
navindriyā na vattabbā — “upādānā ceva upādāniyā cā”ti, siyā upādāniyā ceva no ca upādānā. |
Nine faculties are not to be said - "graspings and graspable", may be graspable and not graspings. |
dasindriyā siyā upādāniyā ceva no ca upādānā, siyā na vattabbā — “upādāniyā ceva no ca upādānā”ti. |
Ten faculties may be graspable and not graspings, may not be said - "graspable and not graspings". |
♦ soḷasindriyā na vattabbā — “upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. |
♦ Sixteen faculties are not to be said - "graspings and associated with graspings", "associated with graspings and not graspings". |
cha indriyā na vattabbā — “upādānā ceva upādānasampayuttā cā”ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā — “upādānasampayuttā ceva no ca upādānā”ti. |
Six faculties are not to be said - "graspings and associated with graspings", may be associated with graspings and not graspings, may not be said - "associated with graspings and not graspings". |
dasindriyā upādānavippayuttaupādāniyā. |
Ten faculties are dissociated from graspings and graspable. |
tīṇindriyā upādānavippayuttānupādāniyā. |
Three faculties are dissociated from graspings and not graspable. |
tīṇindriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttānupādāniyā. |
Three faculties may be dissociated from graspings and graspable, may be dissociated from graspings and not graspable. |
cha indriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttānupādāniyā, siyā na vattabbā — “upādānavippayuttaupādāniyā”tipi, “upādānavippayuttānupādāniyā”tipi. |
Six faculties may be dissociated from graspings and graspable, may be dissociated from graspings and not graspable, may not be said - "dissociated from graspings and graspable", "dissociated from graspings and not graspable". |
♦ no kilesā. |
♦ Not defilements. |
dasindriyā saṃkilesikā. |
Ten faculties are defiling. |
tīṇindriyā asaṃkilesikā. |
Three faculties are not defiling. |
navindriyā siyā saṃkilesikā, siyā asaṃkilesikā. |
Nine faculties may be defiling, may not be defiling. |
pannarasindriyā asaṃkiliṭṭhā. |
Fifteen faculties are undefiled. |
domanassindriyaṃ saṃkiliṭṭhaṃ. |
The grief faculty is defiled. |
cha indriyā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. |
Six faculties may be defiled, may be undefiled. |
pannarasindriyā kilesavippayuttā. |
Fifteen faculties are dissociated from defilements. |
domanassindriyaṃ kilesasampayuttaṃ. |
The grief faculty is associated with defilements. |
cha indriyā siyā kilesasampayuttā, siyā kilesavippayuttā. |
Six faculties may be associated with defilements, may be dissociated from defilements. |
dasindriyā na vattabbā — “kilesā ceva saṃkilesikā cā”ti, saṃkilesikā ceva no ca kilesā. |
Ten faculties are not to be said - "defilements and defiling", "defiling and not defilements". |
tīṇindriyā na vattabbā — “kilesā ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kilesā”tipi. |
Three faculties are not to be said - "defilements and defiling", "defiling and not defilements". |
navindriyā na vattabbā — “kilesā ceva saṃkilesikā cā”ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā — “saṃkilesikā ceva no ca kilesā”ti. |
Nine faculties are not to be said - "defilements and defiling", may be defiling and not defilements, may not be said - "defiling and not defilements". |
♦ pannarasindriyā na vattabbā — “kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi. |
♦ Fifteen faculties are not to be said - "defilements and defiled", "defiled and not defilements". |
domanassindriyaṃ na vattabbaṃ — “kileso ceva saṃkiliṭṭhañcā”ti, saṃkiliṭṭhañceva no ca kileso. |
The grief faculty is not to be said - "defilement and defiled", "defiled and not a defilement". |
cha indriyā na vattabbā — “kilesā ceva saṃkiliṭṭhā cā”ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā — “saṃkiliṭṭhā ceva no ca kilesā”ti. |
Six faculties are not to be said - "defilements and defiled", may be defiled and not defilements, may not be said - "defiled and not defilements". |
♦ pannarasindriyā na vattabbā — “kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi. |
♦ Fifteen faculties are not to be said - "defilements and associated with defilements", "associated with defilements and not defilements". |
domanassindriyaṃ na vattabbaṃ — “kileso ceva kilesasampayuttañcā”ti, kilesasampayuttañceva no ca kileso. |
The grief faculty is not to be said - "defilement and associated with defilements", "associated with defilements and not a defilement". |
cha indriyā na vattabbā — “kilesā ceva kilesasampayuttā cā”ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā — “kilesasampayuttā ceva no ca kilesā”ti. |
Six faculties are not to be said - "defilements and associated with defilements", may be associated with defilements and not defilements, may not be said - "associated with defilements and not defilements". |
navindriyā kilesavippayuttasaṃkilesikā. |
Nine faculties are dissociated from defilements and defiling. |
tīṇindriyā kilesavippayuttāsaṃkilesikā. |
Three faculties are dissociated from defilements and not defiling. |
domanassindriyaṃ na vattabbaṃ — “kilesavippayuttasaṃkilesikan”tipi, “kilesavippayuttāsaṃkilesikan”tipi. |
The grief faculty is not to be said - "dissociated from defilements and defiling", "dissociated from defilements and not defiling". |
tīṇindriyā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttāsaṃkilesikā. |
Three faculties may be dissociated from defilements and defiling, may be dissociated from defilements and not defiling. |
cha indriyā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttāsaṃkilesikā, siyā na vattabbā — “kilesavippayuttasaṃkilesikā”tipi, “kilesavippayuttāsaṃkilesikā”tipi. |
Six faculties may be dissociated from defilements and defiling, may be dissociated from defilements and not defiling, may not be said - "dissociated from defilements and defiling", "dissociated from defilements and not defiling". |
♦ pannarasindriyā na dassanena pahātabbā. |
♦ Fifteen faculties are not to be abandoned by seeing. |
sattindriyā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. |
Seven faculties may be abandoned by seeing, may not be abandoned by seeing. |
pannarasindriyā na bhāvanāya pahātabbā. |
Fifteen faculties are not to be abandoned by development. |
sattindriyā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. |
Seven faculties may be abandoned by development, may not be abandoned by development. |
pannarasindriyā na dassanena pahātabbahetukā. |
Fifteen faculties are not causes of what is to be abandoned by seeing. |
sattindriyā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. |
Seven faculties may be causes of what is to be abandoned by seeing, may not be causes of what is to be abandoned by seeing. |
pannarasindriyā na bhāvanāya pahātabbahetukā. |
Fifteen faculties are not causes of what is to be abandoned by development. |
sattindriyā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. |
Seven faculties may be causes of what is to be abandoned by development, may not be causes of what is to be abandoned by development. |
♦ navindriyā avitakkā. |
♦ Nine faculties are without initial thought. |
domanassindriyaṃ savitakkaṃ. |
The grief faculty is with initial thought. |
dvādasindriyā siyā savitakkā, siyā avitakkā. |
Twelve faculties may be with initial thought, may be without initial thought. |
navindriyā avicārā. |
Nine faculties are without sustained thought. |
domanassindriyaṃ savicāraṃ. |
The grief faculty is with sustained thought. |
dvādasindriyā siyā savicārā, siyā avicārā. |
Twelve faculties may be with sustained thought, may be without sustained thought. |
ekādasindriyā appītikā. |
Eleven faculties are without rapture. |
ekādasindriyā siyā sappītikā, siyā appītikā. |
Eleven faculties may be with rapture, may be without rapture. |
ekādasindriyā na pītisahagatā. |
Eleven faculties are not accompanied by rapture. |
ekādasindriyā siyā pītisahagatā, siyā na pītisahagatā. |
Eleven faculties may be accompanied by rapture, may not be accompanied by rapture. |
dvādasindriyā na sukhasahagatā. |
Twelve faculties are not accompanied by pleasure. |
dasindriyā siyā sukhasahagatā, siyā na sukhasahagatā. |
Ten faculties may be accompanied by pleasure, may not be accompanied by pleasure. |
dvādasindriyā na upekkhāsahagatā. |
Twelve faculties are not accompanied by equanimity. |
dasindriyā siyā upekkhāsahagatā, siyā na upekkhāsahagatā. |
Ten faculties may be accompanied by equanimity, may not be accompanied by equanimity. |
♦ dasindriyā kāmāvacarā. |
♦ Ten faculties are of the sense-sphere. |
tīṇindriyā na kāmāvacarā. |
Three faculties are not of the sense-sphere. |
navindriyā siyā kāmāvacarā, siyā na kāmāvacarā. |
Nine faculties may be of the sense-sphere, may not be of the sense-sphere. |
terasindriyā na rūpāvacarā. |
Thirteen faculties are not of the form-sphere. |
navindriyā siyā rūpāvacarā, siyā na rūpāvacarā. |
Nine faculties may be of the form-sphere, may not be of the form-sphere. |
cuddasindriyā na arūpāvacarā. |
Fourteen faculties are not of the formless-sphere. |
aṭṭhindriyā siyā arūpāvacarā, siyā na arūpāvacarā. |
Eight faculties may be of the formless-sphere, may not be of the formless-sphere. |
dasindriyā pariyāpannā. |
Ten faculties are included. |
tīṇindriyā apariyāpannā. |
Three faculties are unincluded. |
navindriyā siyā pariyāpannā, siyā apariyāpannā. |
Nine faculties may be included, may be unincluded. |
ekādasindriyā aniyyānikā. |
Eleven faculties are not leading out. |
anaññātaññassāmītindriyaṃ niyyānikaṃ. |
The faculty of "I will know the unknown" is leading out. |
dasindriyā siyā niyyānikā, siyā aniyyānikā. |
Ten faculties may be leading out, may not be leading out. |
dasindriyā aniyatā. |
Ten faculties are indefinite. |
anaññātaññassāmītindriyaṃ niyataṃ. |
The faculty of "I will know the unknown" is definite. |
ekādasindriyā siyā niyatā, siyā aniyatā. |
Eleven faculties may be definite, may be indefinite. |
dasindriyā sauttarā. |
Ten faculties have something superior. |
tīṇindriyā anuttarā. |
Three faculties have nothing superior. |
navindriyā siyā sauttarā, siyā anuttarā. |
Nine faculties may have something superior, may have nothing superior. |
pannarasindriyā araṇā. |
Fifteen faculties are without refuge. |
domanassindriyaṃ saraṇaṃ. |
The grief faculty is with refuge. |
cha indriyā siyā saraṇā, siyā araṇāti. |
Six faculties may be with refuge, may be without refuge. |
♦ pañhāpucchakaṃ. |
♦ Question Section. |
♦ indriyavibhaṅgo niṭṭhito. |
♦ Analysis of Faculties is finished. |
♦ 6. paṭiccasamuppādavibhaṅgo |
♦ 6. Analysis of Dependent Origination |
♦ 1. suttantabhājanīyaṃ |
♦ 1. Sutta Division |
♦ 225. avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
♦ 225. From ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name-and-form; from name-and-form as condition, the six sense-bases; from the six sense-bases as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 226. tattha katamā avijjā? |
♦ 226. What is ignorance? |
dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ — ayaṃ vuccati “avijjā”. |
Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the path leading to the cessation of suffering - this is called "ignorance". |
♦ tattha katame avijjāpaccayā saṅkhārā? |
♦ What are the formations conditioned by ignorance? |
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. |
Meritorious formations, demeritorious formations, imperturbable formations, bodily formations, verbal formations, mental formations. |
♦ tattha katamo puññābhisaṅkhāro? |
♦ What are meritorious formations? |
kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā — ayaṃ vuccati “puññābhisaṅkhāro”. |
Wholesome volition of the sense-sphere, form-sphere, relating to giving, virtue, development - this is called "meritorious formations". |
♦ tattha katamo apuññābhisaṅkhāro? |
♦ What are demeritorious formations? |
akusalā cetanā kāmāvacarā — ayaṃ vuccati “apuññābhisaṅkhāro”. |
Unwholesome volition of the sense-sphere - this is called "demeritorious formations". |
♦ tattha katamo āneñjābhisaṅkhāro? |
♦ What are imperturbable formations? |
kusalā cetanā arūpāvacarā — ayaṃ vuccati “āneñjābhisaṅkhāro”. |
Wholesome volition of the formless-sphere - this is called "imperturbable formations". |
♦ tattha katamo kāyasaṅkhāro? |
♦ What are bodily formations? |
kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. |
Bodily volition is bodily formations, verbal volition is verbal formations, mental volition is mental formations. |
ime vuccanti “avijjāpaccayā saṅkhārā”. |
These are called "formations conditioned by ignorance". |
♦ 227. tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ 227. What is consciousness conditioned by formations? |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - this is called "consciousness conditioned by formations". |
♦ 228. tattha katamaṃ viññāṇapaccayā nāmarūpaṃ? |
♦ 228. What is name-and-form conditioned by consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ” . |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cattāro mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ — idaṃ vuccati “rūpaṃ”. |
The four great elements and form dependent on the four great elements - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”. |
This is called "name-and-form conditioned by consciousness". |
♦ 229. tattha katamaṃ nāmarūpapaccayā saḷāyatanaṃ? |
♦ 229. What are the six sense-bases conditioned by name-and-form? |
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ — idaṃ vuccati “nāmarūpapaccayā saḷāyatanaṃ”. |
The eye-base, ear-base, nose-base, tongue-base, body-base, mind-base - this is called "the six sense-bases conditioned by name-and-form". |
♦ 230. tattha katamo saḷāyatanapaccayā phasso? |
♦ 230. What is contact conditioned by the six sense-bases? |
cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso — ayaṃ vuccati “saḷāyatanapaccayā phasso”. |
Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact - this is called "contact conditioned by the six sense-bases". |
♦ 231. tattha katamā phassapaccayā vedanā? |
♦ 231. What is feeling conditioned by contact? |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
Feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact - this is called "feeling conditioned by contact". |
♦ 232. tattha katamā vedanāpaccayā taṇhā? |
♦ 232. What is craving conditioned by feeling? |
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā — ayaṃ vuccati “vedanāpaccayā taṇhā”. |
Craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental objects - this is called "craving conditioned by feeling". |
♦ 233. tattha katamaṃ taṇhāpaccayā upādānaṃ? |
♦ 233. What is clinging conditioned by craving? |
kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ — idaṃ vuccati “taṇhāpaccayā upādānaṃ”. |
Clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to self-theories - this is called "clinging conditioned by craving". |
♦ 234. tattha katamo upādānapaccayā bhavo? |
♦ 234. What is becoming conditioned by clinging? |
bhavo duvidhena — atthi kammabhavo, atthi upapattibhavo. |
Becoming is twofold: there is kamma-becoming, there is rebirth-becoming. |
tattha katamo kammabhavo? |
What is kamma-becoming? |
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro — ayaṃ vuccati “kammabhavo”. |
Meritorious formations, demeritorious formations, imperturbable formations - this is called "kamma-becoming". |
sabbampi bhavagāmikammaṃ kammabhavo. |
All kamma leading to becoming is kamma-becoming. |
♦ tattha katamo upapattibhavo? |
♦ What is rebirth-becoming? |
kāmabhavo, rūpabhavo, arūpabhavo, saññābhavo, asaññābhavo, nevasaññānāsaññābhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo — ayaṃ vuccati “upapattibhavo”. |
Sense-sphere becoming, form-sphere becoming, formless-sphere becoming, becoming with perception, becoming without perception, becoming with neither-perception-nor-non-perception, one-constituent becoming, four-constituent becoming, five-constituent becoming - this is called "rebirth-becoming". |
iti ayañca kammabhavo, ayañca upapattibhavo. |
Thus this kamma-becoming and this rebirth-becoming. |
ayaṃ vuccati “upādānapaccayā bhavo”. |
This is called "becoming conditioned by clinging". |
♦ 235. tattha katamā bhavapaccayā jāti? |
♦ 235. What is birth conditioned by becoming? |
yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti, khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho — ayaṃ vuccati “bhavapaccayā jāti”. |
That which for various beings in various classes of beings is birth, origination, descent, manifestation, the appearance of the aggregates, the acquisition of the sense-bases - this is called "birth conditioned by becoming". |
♦ 236. tattha katamaṃ jātipaccayā jarāmaraṇaṃ? |
♦ 236. What is aging-and-death conditioned by birth? |
atthi jarā, atthi maraṇaṃ. |
There is aging, there is death. |
tattha katamā jarā? |
What is aging? |
yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko — ayaṃ vuccati “jarā”. |
That which for various beings in various classes of beings is aging, decrepitude, broken teeth, gray hair, wrinkled skin, decline of life-span, maturity of faculties - this is called "aging". |
♦ tattha katamaṃ maraṇaṃ? |
♦ What is death? |
yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo — idaṃ vuccati “maraṇaṃ”. |
That which for various beings from various classes of beings is departing, passing away, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, laying down of the corpse, cutting off of the life faculty - this is called "death". |
iti ayañca jarā, idañca maraṇaṃ. |
Thus this aging and this death. |
idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”. |
This is called "aging-and-death conditioned by birth". |
♦ 237. tattha katamo soko? |
♦ 237. What is sorrow? |
ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ — ayaṃ vuccati “soko”. |
For one stricken by loss of relatives, or stricken by loss of wealth, or stricken by loss through disease, or stricken by loss of virtue, or stricken by loss of view, or possessing some other loss, or touched by some other painful state - sorrow, sorrowing, sorrowfulness, inner sorrow, inner burning, mental anguish, grief, the arrow of sorrow - this is called "sorrow". |
♦ 238. tattha katamo paridevo? |
♦ 238. What is lamentation? |
ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ — ayaṃ vuccati paridevo”. |
For one stricken by loss of relatives, or stricken by loss of wealth, or stricken by loss through disease, or stricken by loss of virtue, or stricken by loss of view, or possessing some other loss, or touched by some other painful state - wailing, lamenting, crying, calling out, bewailing, verbal expression, talk, speaking - this is called "lamentation". |
♦ 239. tattha katamaṃ dukkhaṃ? |
♦ 239. What is pain? |
yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā — idaṃ vuccati “dukkhaṃ”. |
That which is bodily unpleasant, bodily painful, unpleasant painful feeling born of bodily contact, bodily contact-born unpleasant painful feeling - this is called "pain". |
♦ 240. tattha katamaṃ domanassaṃ? |
♦ 240. What is grief? |
yaṃ cetasikaṃ asātaṃ, cetasikaṃ dukkhaṃ, cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā — idaṃ vuccati “domanassaṃ”. |
That which is mentally unpleasant, mentally painful, unpleasant painful feeling born of mental contact, mental contact-born unpleasant painful feeling - this is called "grief". |
♦ 241. tattha katamo upāyāso? |
♦ 241. What is despair? |
ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ — ayaṃ vuccati “upāyāso”. |
For one stricken by loss of relatives, or stricken by loss of wealth, or stricken by loss through disease, or stricken by loss of virtue, or stricken by loss of view, or possessing some other loss, or touched by some other painful state - tribulation, despair, the state of tribulation, the state of despair - this is called "despair". |
♦ 242. evametassa kevalassa dukkhakkhandhassa samudayo hotīti, evametassa kevalassa dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti. |
♦ 242. "Thus is the arising of this whole mass of suffering" means: thus is the coming together of this whole mass of suffering, the meeting, the combination, the manifestation. |
tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Therefore it is said "Thus is the arising of this whole mass of suffering". |
♦ suttantabhājanīyaṃ. |
♦ Sutta Division. |
♦ 2. abhidhammabhājanīyaṃ |
♦ 2. Abhidhamma Division |
♦ 1. paccayacatukkaṃ |
♦ 1. Condition Tetrad |
♦ 243. avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 243. From ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ From ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ From ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name-and-form; from name-and-form as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ From ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name-and-form; from name-and-form as condition, the six sense-bases; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ paccayacatukkaṃ. |
♦ Condition Tetrad. |
♦ 2. hetucatukkaṃ |
♦ 2. Cause Tetrad |
♦ 244. avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ 244. From ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name caused by consciousness; from name as condition, the sixth sense-base caused by name; from the sixth sense-base as condition, contact caused by the sixth sense-base; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā phasso nāmahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ From ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name caused by consciousness; from name as condition, contact caused by name; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ nāmarūpahetukaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ From ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name-and-form caused by consciousness; from name-and-form as condition, the sixth sense-base caused by name-and-form; from the sixth sense-base as condition, contact caused by the sixth sense-base; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarūpapaccayā saḷāyatanaṃ nāmarūpahetukaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ From ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name-and-form caused by consciousness; from name-and-form as condition, the six sense-bases caused by name-and-form; from the sixth sense-base as condition, contact caused by the sixth sense-base; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ hetucatukkaṃ. |
♦ Cause Tetrad. |
♦ 3. sampayuttacatukkaṃ |
♦ 3. Association Tetrad |
♦ 245. avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ; |
♦ 245. From ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name associated with consciousness; from name as condition, the sixth sense-base associated with name; from the sixth sense-base as condition, contact associated with the sixth sense-base; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ, nāmapaccayā phasso nāmasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ; |
♦ From ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name associated with consciousness; from name as condition, contact associated with name; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ nāmarūpasampayuttaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ; |
♦ From ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name-and-form with name associated with consciousness; from name-and-form as condition, the sixth sense-base associated with name-and-form; from the sixth sense-base as condition, contact associated with the sixth sense-base; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ, nāmarūpapaccayā saḷāyatanaṃ nāmasampayuttaṃ chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ upādānasampayuttaṃ; |
♦ From ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name-and-form with name associated with consciousness; from name-and-form as condition, the six sense-bases with the sixth sense-base associated with name; from the sixth sense-base as condition, contact associated with the sixth sense-base; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with clinging; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ sampayuttacatukkaṃ. |
♦ Association Tetrad. |
♦ 4. aññamaññacatukkaṃ |
♦ 4. Mutual Tetrad |
♦ 246. avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ 246. From ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; |
from consciousness as condition, name; and from name as condition, consciousness; |
nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayāpi nāmaṃ; |
from name as condition, the sixth sense-base; and from the sixth sense-base as condition, name; |
chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṃ; |
from the sixth sense-base as condition, contact; and from contact as condition, the sixth sense-base; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ From ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; |
from consciousness as condition, name; and from name as condition, consciousness; |
nāmapaccayā phasso, phassapaccayāpi nāmaṃ; |
from name as condition, contact; and from contact as condition, name; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ From ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayāpi viññāṇaṃ; |
from consciousness as condition, name-and-form; and from name-and-form as condition, consciousness; |
nāmarūpapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayāpi nāmarūpaṃ; |
from name-and-form as condition, the sixth sense-base; and from the sixth sense-base as condition, name-and-form; |
chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṃ; |
from the sixth sense-base as condition, contact; and from contact as condition, the sixth sense-base; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ From ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayāpi viññāṇaṃ; |
from consciousness as condition, name-and-form; and from name-and-form as condition, consciousness; |
nāmarūpapaccayā saḷāyatanaṃ, chaṭṭhāyatanapaccayāpi nāmarūpaṃ; |
from name-and-form as condition, the six sense-bases; and from the sixth sense-base as condition, name-and-form; |
chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṃ; |
from the sixth sense-base as condition, contact; and from contact as condition, the sixth sense-base; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ aññamaññacatukkaṃ. |
♦ Mutual Tetrad. |
♦ mātikā |
♦ Matrix |
♦ 247. saṅkhārapaccayā avijjā ... pe ... viññāṇapaccayā avijjā ... pe ... nāmapaccayā avijjā ... pe ... chaṭṭhāyatanapaccayā avijjā ... pe ... phassapaccayā avijjā ... pe ... vedanāpaccayā avijjā ... pe ... taṇhāpaccayā avijjā ... pe ... upādānapaccayā avijjā ... pe ... avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 247. From formations as condition, ignorance... from consciousness as condition, ignorance... from name as condition, ignorance... from the sixth sense-base as condition, ignorance... from contact as condition, ignorance... from feeling as condition, ignorance... from craving as condition, ignorance... from clinging as condition, ignorance... from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ mātikā. |
♦ Matrix. |
♦ 5. paccayacatukkaṃ |
♦ 5. Condition Tetrad |
♦ 248. katame dhammā akusalā? |
♦ 248. Which phenomena are unwholesome? |
yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when unwholesome consciousness has arisen, accompanied by joy, associated with wrong view, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 249. tattha katamā avijjā? |
♦ 249. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state, heart, pure mind, mind-base, mind faculty, consciousness, consciousness-aggregate, mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ? |
♦ What is name conditioned by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness". |
♦ tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by name? |
yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ”. |
That which is mind, mentality, mental state, heart, pure mind, mind-base, mind faculty, consciousness, consciousness-aggregate, mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ What is contact conditioned by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact". |
♦ tattha katamā vedanāpaccayā taṇhā? |
♦ What is craving conditioned by feeling? |
yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo — ayaṃ vuccati “vedanāpaccayā taṇhā”. |
That which is attachment, being attached, affection, devotion, delight, delightful attachment, mental attachment - this is called "craving conditioned by feeling". |
♦ tattha katamaṃ taṇhāpaccayā upādānaṃ? |
♦ What is clinging conditioned by craving? |
yā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho — idaṃ vuccati “taṇhāpaccayā upādānaṃ”. |
That which is view, wrong view, view-jungle, view-wilderness, view-contortion, view-vacillation, view-fetter, grasping, holding, adherence, attachment, wrong path, wrong way, wrongness, sectarian belief, perverse grasping - this is called "clinging conditioned by craving". |
♦ tattha katamo upādānapaccayā bhavo? |
♦ What is becoming conditioned by clinging? |
ṭhapetvā upādānaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “upādānapaccayā bhavo”. |
Excluding clinging, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by clinging". |
♦ tattha katamā bhavapaccayā jāti? |
♦ What is birth conditioned by becoming? |
yā tesaṃ tesaṃ dhammānaṃ jāti sañjāti nibbatti abhinibbatti pātubhāvo — ayaṃ vuccati “bhavapaccayā jāti”. |
That which for those phenomena is birth, origination, arising, manifestation, appearance - this is called "birth conditioned by becoming". |
♦ tattha katamaṃ jātipaccayā jarāmaraṇaṃ? |
♦ What is aging-and-death conditioned by birth? |
atthi jarā, atthi maraṇaṃ. |
There is aging, there is death. |
tattha katamā jarā? |
What is aging? |
yā tesaṃ tesaṃ dhammānaṃ jarā jīraṇatā āyuno saṃhāni — ayaṃ vuccati “jarā”. |
That which for those phenomena is aging, decrepitude, decline of life-span - this is called "aging". |
tattha katamaṃ maraṇaṃ? |
What is death? |
yo tesaṃ tesaṃ dhammānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānaṃ — idaṃ vuccati “maraṇaṃ”. |
That which for those phenomena is destruction, perishing, breaking up, dissolution, impermanence, disappearance - this is called "death". |
iti ayañca jarā, idañca maraṇaṃ. |
Thus this aging and this death. |
idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”. |
This is called "aging-and-death conditioned by birth". |
♦ evametassa kevalassa dukkhakkhandhassa samudayo hotīti. |
♦ "Thus is the arising of this whole mass of suffering." |
evametassa kevalassa dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti. |
Thus is the coming together of this whole mass of suffering, the meeting, the combination, the manifestation. |
tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 250. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 250. At that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 251. tattha katamā avijjā? |
♦ 251. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ? |
♦ What is name conditioned by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness". |
♦ nāmapaccayā phassoti. |
♦ "From name as condition, contact." |
tattha katamaṃ nāmaṃ? |
What is name? |
ṭhapetvā phassaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — idaṃ vuccati “nāmaṃ”. |
Excluding contact, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "name". |
♦ tattha katamo nāmapaccayā phasso? |
♦ What is contact conditioned by name? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “nāmapaccayā phasso” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by name"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ At that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name-and-form; from name-and-form as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 253. tattha katamā avijjā? |
♦ 253. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ? |
♦ What is name-and-form conditioned by consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”. |
This is called "name-and-form conditioned by consciousness". |
♦ nāmarūpapaccayā chaṭṭhāyatananti. |
♦ "From name-and-form as condition, the sixth sense-base." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
That form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by name-and-form? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name-and-form". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ What is contact conditioned by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 254. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 254. At that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name-and-form; from name-and-form as condition, the six sense-bases; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 255. tattha katamā avijjā? |
♦ 255. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ? |
♦ What is name-and-form conditioned by consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”. |
This is called "name-and-form conditioned by consciousness". |
♦ nāmarūpapaccayā saḷāyatananti. |
♦ "From name-and-form as condition, the six sense-bases." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cattāro ca mahābhūtā, yañca rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
The four great elements and form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā saḷāyatanaṃ? |
♦ What are the six sense-bases conditioned by name-and-form? |
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ — idaṃ vuccati “nāmarūpapaccayā saḷāyatanaṃ”. |
The eye-base, ear-base, nose-base, tongue-base, body-base, mind-base - this is called "the six sense-bases conditioned by name-and-form". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ What is contact conditioned by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ paccayacatukkaṃ. |
♦ Condition Tetrad. |
♦ 6. hetucatukkaṃ |
♦ 6. Cause Tetrad |
♦ 256. tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ 256. At that time: from ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name caused by consciousness; from name as condition, the sixth sense-base caused by name; from the sixth sense-base as condition, contact caused by the sixth sense-base; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ . |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 257. tattha katamā avijjā? |
♦ 257. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? |
♦ What are formations conditioned by ignorance and caused by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and caused by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ? |
♦ What is consciousness conditioned by formations and caused by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and caused by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ viññāṇahetukaṃ? |
♦ What is name conditioned by consciousness and caused by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ viññāṇahetukaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness and caused by consciousness". |
♦ tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ? |
♦ What is the sixth sense-base conditioned by name and caused by name? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name and caused by name". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko? |
♦ What is contact conditioned by the sixth sense-base and caused by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base and caused by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā phassahetukā? |
♦ What is feeling conditioned by contact and caused by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā phassahetukā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact and caused by contact". |
♦ tattha katamā vedanāpaccayā taṇhā vedanāhetukā? |
♦ What is craving conditioned by feeling and caused by feeling? |
yo rāgo sārāgo ... pe ... cittassa sārāgo — ayaṃ vuccati “vedanāpaccayā taṇhā vedanāhetukā”. |
That which is attachment, being attached... mental attachment - this is called "craving conditioned by feeling and caused by feeling". |
♦ tattha katamaṃ taṇhāpaccayā upādānaṃ taṇhāhetukaṃ? |
♦ What is clinging conditioned by craving and caused by craving? |
yā diṭṭhi diṭṭhigataṃ ... pe ... titthāyatanaṃ vipariyāsaggāho — idaṃ vuccati “taṇhāpaccayā upādānaṃ taṇhāhetukaṃ” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hoti”ti. |
That which is view, wrong view... sectarian belief, perverse grasping - this is called "clinging conditioned by craving and caused by craving"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 258. tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā phasso nāmahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ 258. At that time: from ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name caused by consciousness; from name as condition, contact caused by name; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 259. tattha katamā avijjā? |
♦ 259. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? |
♦ What are formations conditioned by ignorance and caused by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and caused by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ? |
♦ What is consciousness conditioned by formations and caused by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and caused by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ viññāṇahetukaṃ ? |
♦ What is name conditioned by consciousness and caused by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ viññāṇahetukaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness and caused by consciousness". |
♦ nāmapaccayā phasso nāmahetukoti. |
♦ "From name as condition, contact caused by name." |
tattha katamaṃ nāmaṃ? |
What is name? |
ṭhapetvā phassaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — idaṃ vuccati “nāmaṃ”. |
Excluding contact, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "name". |
♦ tattha katamo nāmapaccayā phasso nāmahetuko? |
♦ What is contact conditioned by name and caused by name? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “nāmapaccayā phasso nāmahetuko” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by name and caused by name"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 260. tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ nāmarūpahetukaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ 260. At that time: from ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name-and-form caused by consciousness; from name-and-form as condition, the sixth sense-base caused by name-and-form; from the sixth sense-base as condition, contact caused by the sixth sense-base; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 261. tattha katamā avijjā? |
♦ 261. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? |
♦ What are formations conditioned by ignorance and caused by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and caused by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ? |
♦ What is consciousness conditioned by formations and caused by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and caused by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ? |
♦ What is name-and-form conditioned by consciousness and caused by consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ”. |
This is called "name-and-form conditioned by consciousness and caused by consciousness". |
♦ nāmarūpapaccayā chaṭṭhāyatanaṃ nāmarūpahetukanti. |
♦ "From name-and-form as condition, the sixth sense-base caused by name-and-form." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
That form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā chaṭṭhāyatanaṃ nāmarūpahetukaṃ? |
♦ What is the sixth sense-base conditioned by name-and-form and caused by name-and-form? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṃ nāmarūpahetukaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name-and-form and caused by name-and-form". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko? |
♦ What is contact conditioned by the sixth sense-base and caused by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base and caused by the sixth sense-base"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 262. tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ, nāmarūpapaccayā saḷāyatanaṃ nāmarūpahetukaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṃ taṇhāhetukaṃ; |
♦ 262. At that time: from ignorance as condition, formations caused by ignorance; from formations as condition, consciousness caused by formations; from consciousness as condition, name-and-form caused by consciousness; from name-and-form as condition, the six sense-bases caused by name-and-form; from the sixth sense-base as condition, contact caused by the sixth sense-base; from contact as condition, feeling caused by contact; from feeling as condition, craving caused by feeling; from craving as condition, clinging caused by craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 263. tattha katamā avijjā? |
♦ 263. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? |
♦ What are formations conditioned by ignorance and caused by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and caused by ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ? |
♦ What is consciousness conditioned by formations and caused by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and caused by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ? |
♦ What is name-and-form conditioned by consciousness and caused by consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ viññāṇahetukaṃ”. |
This is called "name-and-form conditioned by consciousness and caused by consciousness". |
♦ nāmarūpapaccayā saḷāyatanaṃ nāmarūpahetukanti. |
♦ "From name-and-form as condition, the six sense-bases caused by name-and-form." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cattāro ca mahābhūtā, yañca rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
The four great elements and form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā saḷāyatanaṃ nāmarūpahetukaṃ? |
♦ What are the six sense-bases conditioned by name-and-form and caused by name-and-form? |
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ — idaṃ vuccati “nāmarūpapaccayā saḷāyatanaṃ nāmarūpahetukaṃ”. |
The eye-base, ear-base, nose-base, tongue-base, body-base, mind-base - this is called "the six sense-bases conditioned by name-and-form and caused by name-and-form". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko? |
♦ What is contact conditioned by the sixth sense-base and caused by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base and caused by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā phassahetukā? |
♦ What is feeling conditioned by contact and caused by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā phassahetukā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact and caused by contact". |
♦ tattha katamā vedanāpaccayā taṇhā vedanāhetukā? |
♦ What is craving conditioned by feeling and caused by feeling? |
yo rāgo sārāgo ... pe ... cittassa sārāgo — ayaṃ vuccati “vedanāpaccayā taṇhā vedanāhetukā”. |
That which is attachment, being attached... mental attachment - this is called "craving conditioned by feeling and caused by feeling". |
♦ tattha katamaṃ taṇhāpaccayā upādānaṃ taṇhāhetukaṃ? |
♦ What is clinging conditioned by craving and caused by craving? |
yā diṭṭhi diṭṭhigataṃ ... pe ... titthāyatanaṃ vipariyāsaggāho — idaṃ vuccati “taṇhāpaccayā upādānaṃ taṇhāhetukaṃ” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is view, wrong view... sectarian belief, perverse grasping - this is called "clinging conditioned by craving and caused by craving"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ hetucatukkaṃ. |
♦ Cause Tetrad. |
♦ 7. sampayuttacatukkaṃ |
♦ 7. Association Tetrad |
♦ tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ; |
♦ At that time: from ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name associated with consciousness; from name as condition, the sixth sense-base associated with name; from the sixth sense-base as condition, contact associated with the sixth sense-base; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 265. tattha katamā avijjā? |
♦ 265. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? |
♦ What are formations conditioned by ignorance and associated with ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and associated with ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ? |
♦ What is consciousness conditioned by formations and associated with formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and associated with formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ? |
♦ What is name conditioned by consciousness and associated with consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness and associated with consciousness". |
♦ tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ? |
♦ What is the sixth sense-base conditioned by name and associated with name? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name and associated with name". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto? |
♦ What is contact conditioned by the sixth sense-base and associated with the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base and associated with the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā phassasampayuttā? |
♦ What is feeling conditioned by contact and associated with contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā phassasampayuttā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact and associated with contact". |
♦ tattha katamā vedanāpaccayā taṇhā vedanāsampayuttā? |
♦ What is craving conditioned by feeling and associated with feeling? |
yo rāgo sārāgo ... pe ... cittassa sārāgo — ayaṃ vuccati “vedanāpaccayā taṇhā vedanāsampayuttā”. |
That which is attachment, being attached... mental attachment - this is called "craving conditioned by feeling and associated with feeling". |
♦ tattha katamaṃ taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ? |
♦ What is clinging conditioned by craving and associated with craving? |
yā diṭṭhi diṭṭhigataṃ ... pe ... titthāyatanaṃ vipariyāsaggāho — idaṃ vuccati “taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is view, wrong view... sectarian belief, perverse grasping - this is called "clinging conditioned by craving and associated with craving"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 266. tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ, nāmapaccayā phasso nāmasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ; |
♦ 266. At that time: from ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name associated with consciousness; from name as condition, contact associated with name; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 267. tattha katamā avijjā? |
♦ 267. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? |
♦ What are formations conditioned by ignorance and associated with ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and associated with ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ? |
♦ What is consciousness conditioned by formations and associated with formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and associated with formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ? |
♦ What is name conditioned by consciousness and associated with consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness and associated with consciousness". |
♦ nāmapaccayā phasso nāmasampayuttoti. |
♦ "From name as condition, contact associated with name." |
tattha katamaṃ nāmaṃ? |
What is name? |
ṭhapetvā phassaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — idaṃ vuccati “nāmaṃ”. |
Excluding contact, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "name". |
♦ tattha katamo nāmapaccayā phasso nāmasampayutto? |
♦ What is contact conditioned by name and associated with name? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “nāmapaccayā phasso nāmasampayutto” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by name and associated with name"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 268. tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ; |
♦ 268. At that time: from ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name-and-form with name associated with consciousness; from name-and-form as condition, the sixth sense-base associated with name; from the sixth sense-base as condition, contact associated with the sixth sense-base; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 269. tattha katamā avijjā? |
♦ 269. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? |
♦ What are formations conditioned by ignorance and associated with ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and associated with ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ? |
♦ What is consciousness conditioned by formations and associated with formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and associated with formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ? |
♦ What is name-and-form conditioned by consciousness with name associated with consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ”. |
This is called "name-and-form conditioned by consciousness with name associated with consciousness". |
♦ nāmarūpapaccayā chaṭṭhāyatanaṃ nāmasampayuttanti. |
♦ "From name-and-form as condition, the sixth sense-base associated with name." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
That form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ? |
♦ What is the sixth sense-base conditioned by name-and-form and associated with name? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name-and-form and associated with name". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto? |
♦ What is contact conditioned by the sixth sense-base and associated with the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base and associated with the sixth sense-base"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 270. tasmiṃ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ, nāmarūpapaccayā saḷāyatanaṃ nāmasampayuttaṃ chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṃ taṇhāsampayuttaṃ; |
♦ 270. At that time: from ignorance as condition, formations associated with ignorance; from formations as condition, consciousness associated with formations; from consciousness as condition, name-and-form with name associated with consciousness; from name-and-form as condition, the six sense-bases with the sixth sense-base associated with name; from the sixth sense-base as condition, contact associated with the sixth sense-base; from contact as condition, feeling associated with contact; from feeling as condition, craving associated with feeling; from craving as condition, clinging associated with craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 271. tattha katamā avijjā? |
♦ 271. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? |
♦ What are formations conditioned by ignorance and associated with ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance and associated with ignorance". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ? |
♦ What is consciousness conditioned by formations and associated with formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations and associated with formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ? |
♦ What is name-and-form conditioned by consciousness with name associated with consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ viññāṇasampayuttaṃ nāmaṃ”. |
This is called "name-and-form conditioned by consciousness with name associated with consciousness". |
♦ nāmarūpapaccayā saḷāyatanaṃ nāmasampayuttaṃ chaṭṭhāyatananti. |
♦ "From name-and-form as condition, the six sense-bases with the sixth sense-base associated with name." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cattāro ca mahābhūtā, yañca rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
The four great elements and form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā saḷāyatanaṃ nāmasampayuttaṃ chaṭṭhāyatanaṃ? |
♦ What are the six sense-bases conditioned by name-and-form with the sixth sense-base associated with name? |
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ — idaṃ vuccati “nāmarūpapaccayā saḷāyatanaṃ nāmasampayuttaṃ chaṭṭhāyatanaṃ”. |
The eye-base, ear-base, nose-base, tongue-base, body-base, mind-base - this is called "the six sense-bases conditioned by name-and-form with the sixth sense-base associated with name". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto? |
♦ What is contact conditioned by the sixth sense-base and associated with the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base and associated with the sixth sense-base"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ sampayuttacatukkaṃ. |
♦ Association Tetrad. |
♦ 8. aññamaññacatukkaṃ |
♦ 8. Mutual Tetrad |
♦ 272. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ 272. At that time: from ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; |
from consciousness as condition, name; and from name as condition, consciousness; |
nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayāpi nāmaṃ; |
from name as condition, the sixth sense-base; and from the sixth sense-base as condition, name; |
chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṃ; |
from the sixth sense-base as condition, contact; and from contact as condition, the sixth sense-base; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 273. tattha katamā avijjā? |
♦ 273. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamā saṅkhārapaccayāpi avijjā? |
♦ What is ignorance conditioned by formations? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “saṅkhārapaccayāpi avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance conditioned by formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati saṅkhārapaccayā viññāṇaṃ. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamo viññāṇapaccayāpi saṅkhāro? |
♦ What are formations conditioned by consciousness? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “viññāṇapaccayāpi saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by consciousness". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ? |
♦ What is name conditioned by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness". |
♦ tattha katamaṃ nāmapaccayāpi viññāṇaṃ? |
♦ What is consciousness conditioned by name? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmapaccayāpi viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by name". |
♦ tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by name? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name". |
♦ tattha katamaṃ chaṭṭhāyatanapaccayāpi nāmaṃ? |
♦ What is name conditioned by the sixth sense-base? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “chaṭṭhāyatanapaccayāpi nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by the sixth sense-base". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ What is contact conditioned by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamaṃ phassapaccayāpi chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by contact? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “phassapaccayāpi chaṭṭhāyatanaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by contact". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayāpi phasso? |
♦ What is contact conditioned by feeling? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “vedanāpaccayāpi phasso”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by feeling". |
♦ tattha katamā vedanāpaccayā taṇhā? |
♦ What is craving conditioned by feeling? |
yo rāgo sārāgo ... pe ... cittassa sārāgo — ayaṃ vuccati “vedanāpaccayā taṇhā”. |
That which is attachment, being attached... mental attachment - this is called "craving conditioned by feeling". |
♦ tattha katamā taṇhāpaccayāpi vedanā? |
♦ What is feeling conditioned by craving? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “taṇhāpaccayāpi vedanā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by craving". |
♦ tattha katamaṃ taṇhāpaccayā upādānaṃ? |
♦ What is clinging conditioned by craving? |
yā diṭṭhi diṭṭhigataṃ ... pe ... titthāyatanaṃ vipariyāsaggāho — idaṃ vuccati “taṇhāpaccayā upādānaṃ”. |
That which is view, wrong view... sectarian belief, perverse grasping - this is called "clinging conditioned by craving". |
♦ tattha katamā upādānapaccayāpi taṇhā? |
♦ What is craving conditioned by clinging? |
yo rāgo ... pe ... cittassa sārāgo — ayaṃ vuccati “upādānapaccayāpi taṇhā”. |
That which is attachment... mental attachment - this is called "craving conditioned by clinging". |
♦ tattha katamo upādānapaccayā bhavo? |
♦ What is becoming conditioned by clinging? |
ṭhapetvā upādānaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “upādānapaccayā bhavo”. |
Excluding clinging, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by clinging". |
♦ tattha katamā bhavapaccayā jāti? |
♦ What is birth conditioned by becoming? |
yā tesaṃ tesaṃ dhammānaṃ jāti sañjāti nibbatti abhinibbati pātubhāvo — ayaṃ vuccati “bhavapaccayā jāti”. |
That which for those phenomena is birth, origination, arising, manifestation, appearance - this is called "birth conditioned by becoming". |
♦ tattha katamaṃ jātipaccayā jarāmaraṇaṃ? |
♦ What is aging-and-death conditioned by birth? |
atthi jarā, atthi maraṇaṃ. |
There is aging, there is death. |
tattha katamā jarā? |
What is aging? |
yā tesaṃ tesaṃ dhammānaṃ jarā jīraṇatā āyuno saṃhāni — ayaṃ vuccati “jarā”. |
That which for those phenomena is aging, decrepitude, decline of life-span - this is called "aging". |
tattha katamaṃ maraṇaṃ? |
What is death? |
yo tesaṃ tesaṃ dhammānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānaṃ — idaṃ vuccati “maraṇaṃ”. |
That which for those phenomena is destruction, perishing, breaking up, dissolution, impermanence, disappearance - this is called "death". |
iti ayañca jarā, idañca maraṇaṃ. |
Thus this aging and this death. |
idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”. |
This is called "aging-and-death conditioned by birth". |
♦ evametassa kevalassa dukkhakkhandhassa samudayo hotīti. |
♦ "Thus is the arising of this whole mass of suffering." |
evametassa kevalassa dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti. |
Thus is the coming together of this whole mass of suffering, the meeting, the combination, the manifestation. |
tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 274. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ 274. At that time: from ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; |
from consciousness as condition, name; and from name as condition, consciousness; |
nāmapaccayā phasso, phassapaccayāpi nāmaṃ; |
from name as condition, contact; and from contact as condition, name; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 275. tattha katamā avijjā? |
♦ 275. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamā saṅkhārapaccayāpi avijjā? |
♦ What is ignorance conditioned by formations? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “saṅkhārapaccayāpi avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance conditioned by formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamo viññāṇapaccayāpi saṅkhāro? |
♦ What are formations conditioned by consciousness? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “viññāṇapaccayāpi saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by consciousness". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ? |
♦ What is name conditioned by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness". |
♦ tattha katamaṃ nāmapaccayāpi viññāṇaṃ? |
♦ What is consciousness conditioned by name? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmapaccayāpi viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by name". |
♦ nāmapaccayā phassoti. |
♦ "From name as condition, contact." |
tattha katamaṃ nāmaṃ? |
What is name? |
ṭhapetvā phassaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — idaṃ vuccati “nāmaṃ”. |
Excluding contact, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "name". |
♦ tattha katamo nāmapaccayā phasso? |
♦ What is contact conditioned by name? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “nāmapaccayā phasso” . |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by name". |
♦ tattha katamaṃ phassapaccayāpi nāmaṃ? |
♦ What is name conditioned by contact? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — idaṃ vuccati “phassapaccayāpi nāmaṃ” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
The feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "name conditioned by contact"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 276. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ 276. At that time: from ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayāpi viññāṇaṃ; |
from consciousness as condition, name-and-form; and from name-and-form as condition, consciousness; |
nāmarūpapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayāpi nāmarūpaṃ; |
from name-and-form as condition, the sixth sense-base; and from the sixth sense-base as condition, name-and-form; |
chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṃ; |
from the sixth sense-base as condition, contact; and from contact as condition, the sixth sense-base; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 277. tattha katamā avijjā? |
♦ 277. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamā saṅkhārapaccayāpi avijjā? |
♦ What is ignorance conditioned by formations? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “saṅkhārapaccayāpi avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance conditioned by formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamo viññāṇapaccayāpi saṅkhāro? |
♦ What are formations conditioned by consciousness? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “viññāṇapaccayāpi saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by consciousness". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ? |
♦ What is name-and-form conditioned by consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”. |
This is called "name-and-form conditioned by consciousness". |
♦ nāmarūpapaccayāpi viññāṇanti. |
♦ "And from name-and-form as condition, consciousness." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
That form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayāpi viññāṇaṃ? |
♦ What is consciousness conditioned by name-and-form? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmarūpapaccayāpi viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by name-and-form". |
♦ nāmarūpapaccayā chaṭṭhāyatananti. |
♦ "From name-and-form as condition, the sixth sense-base." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
That form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by name-and-form? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name-and-form". |
♦ tattha katamaṃ chaṭṭhāyatanapaccayāpi nāmarūpaṃ? |
♦ What is name-and-form conditioned by the sixth sense-base? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “chaṭṭhāyatanapaccayāpi nāmarūpaṃ”. |
This is called "name-and-form conditioned by the sixth sense-base". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ What is contact conditioned by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamaṃ phassapaccayāpi chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by contact? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “phassapaccayāpi chaṭṭhāyatanaṃ” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by contact"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 278. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; |
♦ 278. At that time: from ignorance as condition, formations; and from formations as condition, ignorance; |
saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayāpi viññāṇaṃ; |
from consciousness as condition, name-and-form; and from name-and-form as condition, consciousness; |
nāmarūpapaccayā saḷāyatanaṃ, chaṭṭhāyatanapaccayāpi nāmarūpaṃ; |
from name-and-form as condition, the six sense-bases; and from the sixth sense-base as condition, name-and-form; |
chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṃ; |
from the sixth sense-base as condition, contact; and from contact as condition, the sixth sense-base; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; |
from feeling as condition, craving; and from craving as condition, feeling; |
taṇhāpaccayā upādānaṃ, upādānapaccayāpi taṇhā; |
from craving as condition, clinging; and from clinging as condition, craving; |
upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 279. tattha katamā avijjā? |
♦ 279. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance". |
♦ tattha katamā saṅkhārapaccayāpi avijjā? |
♦ What is ignorance conditioned by formations? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “saṅkhārapaccayāpi avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance conditioned by formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamo viññāṇapaccayāpi saṅkhāro? |
♦ What are formations conditioned by consciousness? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “viññāṇapaccayāpi saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by consciousness". |
♦ tattha katamaṃ viññāṇapaccayā nāmarūpaṃ? |
♦ What is name-and-form conditioned by consciousness? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati nāmaṃ. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “viññāṇapaccayā nāmarūpaṃ”. |
This is called "name-and-form conditioned by consciousness". |
♦ nāmarūpapaccayāpi viññāṇanti. |
♦ "And from name-and-form as condition, consciousness." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
That form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayāpi viññāṇaṃ? |
♦ What is consciousness conditioned by name-and-form? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmarūpapaccayāpi viññāṇaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by name-and-form". |
♦ nāmarūpapaccayā saḷāyatananti. |
♦ "From name-and-form as condition, the six sense-bases." |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cattāro ca mahābhūtā, yañca rūpaṃ nissāya manoviññāṇadhātu vattati — idaṃ vuccati “rūpaṃ”. |
The four great elements and form depending on which the mind-consciousness-element occurs - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “nāmarūpaṃ”. |
This is called "name-and-form". |
♦ tattha katamaṃ nāmarūpapaccayā saḷāyatanaṃ? |
♦ What are the six sense-bases conditioned by name-and-form? |
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ — idaṃ vuccati “nāmarūpapaccayā saḷāyatanaṃ”. |
The eye-base, ear-base, nose-base, tongue-base, body-base, mind-base - this is called "the six sense-bases conditioned by name-and-form". |
♦ tattha katamaṃ chaṭṭhāyatanapaccayāpi nāmarūpaṃ? |
♦ What is name-and-form conditioned by the sixth sense-base? |
atthi nāmaṃ, atthi rūpaṃ. |
There is name, there is form. |
tattha katamaṃ nāmaṃ? |
What is name? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name". |
tattha katamaṃ rūpaṃ? |
What is form? |
cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṃ vā panaññampi atthi rūpaṃ cittajaṃ cittahetukaṃ cittasamuṭṭhānaṃ — idaṃ vuccati “rūpaṃ”. |
The growth of the eye-base, the growth of the ear-base, the growth of the nose-base, the growth of the tongue-base, the growth of the body-base, or whatever other form is mind-born, mind-caused, mind-originated - this is called "form". |
iti idañca nāmaṃ, idañca rūpaṃ. |
Thus this name and this form. |
idaṃ vuccati “chaṭṭhāyatanapaccayāpi nāmarūpaṃ”. |
This is called "name-and-form conditioned by the sixth sense-base". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ What is contact conditioned by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamaṃ phassapaccayāpi chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by contact? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “phassapaccayāpi chaṭṭhāyatanaṃ”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by contact". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ aññamaññacatukkaṃ. |
♦ Mutual Tetrad. |
♦ 9. akusalaniddeso |
♦ 9. Description of the Unwholesome |
♦ 280. katame dhammā akusalā? |
♦ 280. Which phenomena are unwholesome? |
yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ sasaṅkhārena ... pe ... somanassasahagataṃ diṭṭhigatavippayuttaṃ rūpārammaṇaṃ vā ... pe ... somanassasahagataṃ diṭṭhigatavippayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when unwholesome consciousness has arisen, accompanied by joy, associated with wrong view, with deliberation... accompanied by joy, dissociated from wrong view, having form as object or... accompanied by joy, dissociated from wrong view, with deliberation, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 281. tattha katamā avijjā? |
♦ 281. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance". |
♦ tattha katamo avijjāpaccayā saṅkhāro? |
♦ What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati avijjāpaccayā saṅkhāro ... pe .... |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance"... |
♦ tattha katamo taṇhāpaccayā adhimokkho? |
♦ What is conviction conditioned by craving? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “taṇhāpaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by craving". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 282. katame dhammā akusalā? |
♦ 282. Which phenomena are unwholesome? |
yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ diṭṭhigatasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when unwholesome consciousness has arisen, accompanied by equanimity, associated with wrong view, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 283. tattha katamā avijjā? |
♦ 283. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati avijjā ... pe .... |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance"... |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 284. katame dhammā akusalā? |
♦ 284. Which phenomena are unwholesome? |
yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ diṭṭhigatasampayuttaṃ sasaṅkhārena ... pe ... upekkhāsahagataṃ diṭṭhigatavippayuttaṃ rūpārammaṇaṃ vā ... pe ... upekkhāsahagataṃ diṭṭhigatavippayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when unwholesome consciousness has arisen, accompanied by equanimity, associated with wrong view, with deliberation... accompanied by equanimity, dissociated from wrong view, having form as object or... accompanied by equanimity, dissociated from wrong view, with deliberation, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, craving; from craving as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 285. tattha katamā avijjā ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
♦ 285. What is ignorance?... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 286. katame dhammā akusalā? |
♦ 286. Which phenomena are unwholesome? |
yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti domanassasahagataṃ paṭighasampayuttaṃ rūpārammaṇaṃ vā ... pe ... domanassasahagataṃ paṭighasampayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā paṭighaṃ, paṭighapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when unwholesome consciousness has arisen, accompanied by grief, associated with aversion, having form as object or... accompanied by grief, associated with aversion, with deliberation, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, aversion; from aversion as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 287. tattha katamā avijjā? |
♦ 287. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally unpleasant, mentally painful, unpleasant painful feeling born of mental contact, mental contact-born unpleasant painful feeling - this is called "feeling conditioned by contact". |
♦ tattha katamaṃ vedanāpaccayā paṭighaṃ? |
♦ What is aversion conditioned by feeling? |
yo cittassa āghāto ... pe ... caṇḍikkaṃ asuropo anattamanatā cittassa — idaṃ vuccati “vedanāpaccayā paṭighaṃ” . |
That which is resentment of mind... ferocity, fierceness, dissatisfaction of mind - this is called "aversion conditioned by feeling". |
♦ tattha katamo paṭighapaccayā adhimokkho? |
♦ What is conviction conditioned by aversion? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “paṭighapaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by aversion". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 288. katame dhammā akusalā? |
♦ 288. Which phenomena are unwholesome? |
yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ vicikicchāsampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā vicikicchā, vicikicchāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when unwholesome consciousness has arisen, accompanied by equanimity, associated with doubt, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, doubt; from doubt as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 289. tattha katamā avijjā? |
♦ 289. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ, cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact". |
♦ tattha katamā vedanāpaccayā vicikicchā? |
♦ What is doubt conditioned by feeling? |
yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvidhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho — ayaṃ vuccati “vedanāpaccayā vicikicchā”. |
That which is uncertainty, being uncertain, being in uncertainty, indecision, doubt, being in two minds, being on two paths, being in doubt, having many possibilities, lack of conviction, vacillation, lack of thoroughness, mental wavering, mental perplexity - this is called "doubt conditioned by feeling". |
♦ tattha katamo vicikicchāpaccayā bhavo? |
♦ What is becoming conditioned by doubt? |
ṭhapetvā vicikicchaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “vicikicchāpaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding doubt, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by doubt"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 290. katame dhammā akusalā? |
♦ 290. Which phenomena are unwholesome? |
yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ uddhaccasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā uddhaccaṃ, uddhaccapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when unwholesome consciousness has arisen, accompanied by equanimity, associated with restlessness, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, restlessness; from restlessness as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 291. tattha katamā avijjā? |
♦ 291. What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is not knowing, not seeing... delusion as root of unwholesomeness - this is called "ignorance"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact". |
♦ tattha katamaṃ vedanāpaccayā uddhaccaṃ? |
♦ What is restlessness conditioned by feeling? |
yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa — idaṃ vuccati “vedanāpaccayā uddhaccaṃ”. |
That which is restlessness of mind, non-tranquillity of mind, mental distraction, agitation of mind - this is called "restlessness conditioned by feeling". |
♦ tattha katamo uddhaccapaccayā adhimokkho? |
♦ What is conviction conditioned by restlessness? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “uddhaccapaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by restlessness". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ akusalaniddeso. |
♦ Description of the Unwholesome. |
♦ 10. kusalaniddeso |
♦ 10. Description of the Wholesome |
♦ 292. katame dhammā kusalā? |
♦ 292. Which phenomena are wholesome? |
yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when sense-sphere wholesome consciousness has arisen, accompanied by joy, associated with knowledge, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 293. tattha katame kusalamūlā? |
♦ 293. What are the wholesome roots? |
alobho, adoso, amoho. |
Non-greed, non-hatred, non-delusion. |
♦ tattha katamo alobho? |
♦ What is non-greed? |
yo alobho alubbhanā alubbhitattaṃ asārāgo asārajjanā asārajjitattaṃ anabhijjhā alobho kusalamūlaṃ — ayaṃ vuccati “alobho”. |
That which is non-greed, not being greedy, the state of not being greedy, non-attachment, not being attached, the state of not being attached, non-covetousness, non-greed, wholesome root - this is called "non-greed". |
♦ tattha katamo adoso? |
♦ What is non-hatred? |
yo adoso adussanā adussitattaṃ abyāpādo abyāpajjo adoso kusalamūlaṃ — ayaṃ vuccati “adoso”. |
That which is non-hatred, not hating, the state of not hating, non-ill-will, non-aversion, non-hatred, wholesome root - this is called "non-hatred". |
♦ tattha katamo amoho? |
♦ What is non-delusion? |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “amoho”. |
That which is wisdom, understanding... non-delusion, investigation of phenomena, right view - this is called "non-delusion". |
ime vuccanti “kusalamūlā”. |
These are called "wholesome roots". |
♦ tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ ... pe ... viññāṇapaccayā nāmaṃ ... pe ... nāmapaccayā chaṭṭhāyatanaṃ ... pe ... chaṭṭhāyatanapaccayā phasso ... pe ... phassapaccayā vedanā ... pe ... ayaṃ vuccati “phassapaccayā vedanā”. |
♦ What is consciousness conditioned by formations... name conditioned by consciousness... the sixth sense-base conditioned by name... contact conditioned by the sixth sense-base... feeling conditioned by contact... this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā pasādo? |
♦ What is confidence conditioned by feeling? |
yā saddhā saddahanā okappanā abhippasādo — ayaṃ vuccati “vedanāpaccayā pasādo”. |
That which is faith, having faith, placing faith, confidence - this is called "confidence conditioned by feeling". |
♦ tattha katamo pasādapaccayā adhimokkho? |
♦ What is conviction conditioned by confidence? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “pasādapaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by confidence". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 294. katame dhammā kusalā? |
♦ 294. Which phenomena are wholesome? |
yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā ... pe ... somanassasahagataṃ ñāṇavippayuttaṃ rūpārammaṇaṃ vā ... pe ... somanassasahagataṃ ñāṇavippayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when sense-sphere wholesome consciousness has arisen, accompanied by joy, associated with knowledge, with deliberation... accompanied by joy, dissociated from knowledge... accompanied by joy, dissociated from knowledge, with deliberation, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 295. tattha katame kusalamūlā? |
♦ 295. What are the wholesome roots? |
alobho, adoso. |
Non-greed, non-hatred. |
♦ tattha katamo alobho? |
♦ What is non-greed? |
yo alobho alubbhanā alubbhitattaṃ asārāgo asārajjanā asārajjitattaṃ anabhijjhā alobho kusalamūlaṃ — ayaṃ vuccati “alobho”. |
That which is non-greed, not being greedy, the state of not being greedy, non-attachment, not being attached, the state of not being attached, non-covetousness, non-greed, wholesome root - this is called "non-greed". |
♦ tattha katamo adoso? |
♦ What is non-hatred? |
yo adoso adussanā adussitattaṃ abyāpādo abyāpajjo adoso kusalamūlaṃ — ayaṃ vuccati “adoso”. |
That which is non-hatred, not hating, the state of not hating, non-ill-will, non-aversion, non-hatred, wholesome root - this is called "non-hatred". |
ime vuccanti “kusalamūlā”. |
These are called "wholesome roots". |
♦ tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 296. katame dhammā kusalā? |
♦ 296. Which phenomena are wholesome? |
yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā ... pe ... upekkhāsahagataṃ ñāṇasampayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when sense-sphere wholesome consciousness has arisen, accompanied by equanimity, associated with knowledge, having form as object or... accompanied by equanimity, associated with knowledge, with deliberation, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 297. tattha katame kusalamūlā? |
♦ 297. What are the wholesome roots? |
alobho, adoso, amoho — ime vuccanti “kusalamūlā”. |
Non-greed, non-hatred, non-delusion - these are called "wholesome roots". |
♦ tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro” ... pe ... ayaṃ vuccati — “chaṭṭhāyatanapaccayā phasso”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ katame dhammā kusalā? |
♦ Which phenomena are wholesome? |
yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ ñāṇavippayuttaṃ rūpārammaṇaṃ vā ... pe ... upekkhāsahagataṃ ñāṇavippayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when sense-sphere wholesome consciousness has arisen, accompanied by equanimity, dissociated from knowledge, having form as object or... accompanied by equanimity, dissociated from knowledge, with deliberation, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 299. tattha katame kusalamūlā? |
♦ 299. What are the wholesome roots? |
alobho, adoso — ime vuccanti “kusalamūlā”. |
Non-greed, non-hatred - these are called "wholesome roots". |
♦ tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 300. katame dhammā kusalā? |
♦ 300. Which phenomena are wholesome? |
yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ , tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing the path for rebirth in the form realm, secluded from sensual pleasures... having attained and dwelling in the first jhana, the earth kasina, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 301. tattha katame kusalamūlā? |
♦ 301. What are the wholesome roots? |
alobho, adoso, amoho — ime vuccanti “kusalamūlā”. |
Non-greed, non-hatred, non-delusion - these are called "wholesome roots". |
♦ tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 302. katame dhammā kusalā? |
♦ 302. Which phenomena are wholesome? |
yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing the path for rebirth in the formless realm, completely transcending the base of nothingness, with perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... having attained and dwelling in the fourth jhana, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 303. tattha katame kusalamūlā? |
♦ 303. What are the wholesome roots? |
alobho, adoso, amoho — ime vuccanti “kusalamūlā”. |
Non-greed, non-hatred, non-delusion - these are called "wholesome roots". |
♦ tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 304. katame dhammā kusalā? |
♦ 304. Which phenomena are wholesome? |
yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing supramundane jhana, leading out, conducive to diminution, for the abandoning of wrong views, for attaining the first ground, secluded from sensual pleasures... having attained and dwelling in the first jhana, the difficult path with slow direct knowledge, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametesaṃ dhammānaṃ samudayo hoti. |
Thus is the arising of these phenomena. |
♦ 305. tattha katame kusalamūlā? |
♦ 305. What are the wholesome roots? |
alobho, adoso, amoho. |
Non-greed, non-hatred, non-delusion. |
♦ tattha katamo alobho ... pe ... adoso ... pe ... amoho? |
♦ What is non-greed... non-hatred... non-delusion? |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ — ayaṃ vuccati “amoho”. |
That which is wisdom, understanding... non-delusion, investigation of phenomena, right view, factor of awakening that is investigation of phenomena, path factor, included in the path - this is called "non-delusion". |
ime vuccanti “kusalamūlā”. |
These are called "wholesome roots". |
♦ tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā pasādo? |
♦ What is confidence conditioned by feeling? |
yā saddhā saddahanā okappanā abhippasādo — ayaṃ vuccati “vedanāpaccayā pasādo”. |
That which is faith, having faith, placing faith, confidence - this is called "confidence conditioned by feeling". |
♦ tattha katamo pasādapaccayā adhimokkho? |
♦ What is conviction conditioned by confidence? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “pasādapaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by confidence". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... ayaṃ vuccati “jātipaccayā jarāmaraṇaṃ”. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... this is called "aging-and-death conditioned by birth". |
♦ evametesaṃ dhammānaṃ samudayo hotīti. |
♦ "Thus is the arising of these phenomena." |
evametesaṃ dhammānaṃ saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti. |
Thus is the coming together of these phenomena, the meeting, the combination, the manifestation. |
tena vuccati “evametesaṃ dhammānaṃ samudayo hotī”ti. |
Therefore it is said "Thus is the arising of these phenomena." |
♦ kusalaniddeso. |
♦ Description of the Wholesome. |
♦ 11. abyākataniddeso |
♦ 11. Description of the Indeterminate |
♦ 306. katame dhammā abyākatā? |
♦ 306. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant eye-consciousness has arisen, accompanied by equanimity, having form as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 307. tattha katamo saṅkhāro? |
♦ 307. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjācakkhuviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That which is mind, mentality, mental state... eye-consciousness-element pertaining to that - this is called "consciousness conditioned by formations". |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ? |
♦ What is name conditioned by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ”. |
The feeling-aggregate, perception-aggregate, formations-aggregate - this is called "name conditioned by consciousness". |
♦ tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ? |
♦ What is the sixth sense-base conditioned by name? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjācakkhuviññāṇadhātu — idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ”. |
That which is mind, mentality, mental state... eye-consciousness-element pertaining to that - this is called "the sixth sense-base conditioned by name". |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ What is contact conditioned by the sixth sense-base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is contact, touching, contacting, being in contact - this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā bhavo? |
♦ What is becoming conditioned by feeling? |
ṭhapetvā vedanaṃ, saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “vedanāpaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding feeling, the perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by feeling"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 308. tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ saṅkhārahetukaṃ, viññāṇapaccayā nāmaṃ viññāṇahetukaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmahetukaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 308. At that time: from formations as condition, consciousness caused by formations; from consciousness as condition, name caused by consciousness; from name as condition, the sixth sense-base caused by name; from the sixth sense-base as condition, contact caused by the sixth sense-base; from contact as condition, feeling caused by contact; from feeling as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 309. tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ saṅkhārasampayuttaṃ, viññāṇapaccayā nāmaṃ viññāṇasampayuttaṃ, nāmapaccayā chaṭṭhāyatanaṃ nāmasampayuttaṃ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 309. At that time: from formations as condition, consciousness associated with formations; from consciousness as condition, name associated with consciousness; from name as condition, the sixth sense-base associated with name; from the sixth sense-base as condition, contact associated with the sixth sense-base; from contact as condition, feeling associated with contact; from feeling as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 310. tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayāpi saṅkhāro; |
♦ 310. At that time: from formations as condition, consciousness; and from consciousness as condition, formations; |
viññāṇapaccayā nāmaṃ, nāmapaccayāpi viññāṇaṃ; |
from consciousness as condition, name; and from name as condition, consciousness; |
nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayāpi nāmaṃ; |
from name as condition, the sixth sense-base; and from the sixth sense-base as condition, name; |
chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṃ; |
from the sixth sense-base as condition, contact; and from contact as condition, the sixth sense-base; |
phassapaccayā vedanā, vedanāpaccayāpi phasso; |
from contact as condition, feeling; and from feeling as condition, contact; |
vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
from feeling as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 311. katame dhammā abyākatā? |
♦ 311. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sotaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ saddārammaṇaṃ ... pe ... ghānaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ gandhārammaṇaṃ ... pe ... jivhāviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rasārammaṇaṃ ... pe ... kāyaviññāṇaṃ uppannaṃ hoti sukhasahagataṃ phoṭṭhabbārammaṇaṃ, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant ear-consciousness has arisen, accompanied by equanimity, having sound as object... nose-consciousness has arisen, accompanied by equanimity, having odor as object... tongue-consciousness has arisen, accompanied by equanimity, having taste as object... body-consciousness has arisen, accompanied by pleasure, having tangible as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 312. tattha katamo saṅkhāro? |
♦ 312. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is volition, willing, volitive activity - this is called "formations"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is bodily pleasant, bodily agreeable, pleasant agreeable feeling born of bodily contact, bodily contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā bhavo? |
♦ What is becoming conditioned by feeling? |
ṭhapetvā vedanaṃ, saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “vedanāpaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding feeling, the perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by feeling"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 313. katame dhammā abyākatā? |
♦ 313. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant mind-element has arisen, accompanied by equanimity, having form as object or sound as object or odor as object or taste as object or tangible as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 314. tattha katamo saṅkhāro? |
♦ 314. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanodhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is mind, mentality, mental state... mind-element pertaining to that - this is called "consciousness conditioned by formations"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā adhimokkho? |
♦ What is conviction conditioned by feeling? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “vedanāpaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by feeling". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 315. katame dhammā abyākatā? |
♦ 315. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant mind-consciousness-element has arisen, accompanied by joy, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 316. tattha katamo saṅkhāro? |
♦ 316. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā adhimokkho? |
♦ What is conviction conditioned by feeling? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “vedanāpaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by feeling". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 317. katame dhammā abyākatā? |
♦ 317. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant mind-consciousness-element has arisen, accompanied by equanimity, having form as object or sound as object or odor as object or taste as object or tangible as object or mental object as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 318. tattha katamo saṅkhāro? |
♦ 318. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā adhimokkho? |
♦ What is conviction conditioned by feeling? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “vedanāpaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by feeling". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho, viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 319. katame dhammā abyākatā? |
♦ 319. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā ... pe ... somanassasahagatā ñāṇasampayuttā sasaṅkhārena ... pe ... somanassasahagatā ñāṇavippayuttā ... pe ... somanassasahagatā ñāṇavippayuttā sasaṅkhārena ... pe ... upekkhāsahagatā ñāṇasampayuttā ... pe ... upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena ... pe ... upekkhāsahagatā ñāṇavippayuttā ... pe ... upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā ... pe ... dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant mind-consciousness-element has arisen, accompanied by joy, associated with knowledge... accompanied by joy, associated with knowledge, with deliberation... accompanied by joy, dissociated from knowledge... accompanied by joy, dissociated from knowledge, with deliberation... accompanied by equanimity, associated with knowledge... accompanied by equanimity, associated with knowledge, with deliberation... accompanied by equanimity, dissociated from knowledge... accompanied by equanimity, dissociated from knowledge, with deliberation, having form as object or... mental object as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 320. tattha katamo saṅkhāro? |
♦ 320. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ” ... pe ... ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations"... this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā pasādo? |
♦ What is confidence conditioned by feeling? |
yā saddhā saddahanā okappanā abhippasādo — ayaṃ vuccati “vedanāpaccayā pasādo”. |
That which is faith, having faith, placing faith, confidence - this is called "confidence conditioned by feeling". |
♦ tattha katamo pasādapaccayā adhimokkho ? |
♦ What is conviction conditioned by confidence? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “pasādapaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by confidence". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 321. katame dhammā abyākatā? |
♦ 321. Which phenomena are indeterminate? |
yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti — ime dhammā kusalā. |
At the time when developing the path for rebirth in the form realm, secluded from sensual pleasures... having attained and dwelling in the first jhana, the earth kasina, at that time there is contact... non-distraction - these phenomena are wholesome. |
♦ tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ As a result of that same form-sphere wholesome kamma having been done and accumulated, the result is secluded from sensual pleasures... having attained and dwelling in the first jhana, the earth kasina, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 322. katame dhammā abyākatā? |
♦ 322. Which phenomena are indeterminate? |
yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti — ime dhammā kusalā. |
At the time when developing the path for rebirth in the formless realm, completely transcending the base of nothingness, with perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... having attained and dwelling in the fourth jhana, at that time there is contact... non-distraction - these phenomena are wholesome. |
♦ tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ As a result of that same formless-sphere wholesome kamma having been done and accumulated, the result is completely transcending the base of nothingness, with perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... having attained and dwelling in the fourth jhana, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 323. katame dhammā abyākatā? |
♦ 323. Which phenomena are indeterminate? |
yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti — ime dhammā kusalā. |
At the time when developing supramundane jhana, leading out, conducive to diminution, for the abandoning of wrong views, for attaining the first ground, secluded from sensual pleasures... having attained and dwelling in the first jhana, the difficult path with slow direct knowledge, at that time there is contact... non-distraction - these phenomena are wholesome. |
♦ tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ As a result of that same supramundane wholesome jhana having been done and developed, the result is secluded from sensual pleasures... having attained and dwelling in the first jhana, the difficult path with slow direct knowledge, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametesaṃ dhammānaṃ samudayo hoti. |
Thus is the arising of these phenomena. |
♦ 324. katame dhammā abyākatā? |
♦ 324. Which phenomena are indeterminate? |
yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ ... pe ... sotaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ saddārammaṇaṃ ... pe ... ghānaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ gandhārammaṇaṃ ... pe ... jivhāviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rasārammaṇaṃ ... pe ... kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagataṃ phoṭṭhabbārammaṇaṃ, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of unwholesome kamma having been done and accumulated, resultant eye-consciousness has arisen, accompanied by equanimity, having form as object... ear-consciousness has arisen, accompanied by equanimity, having sound as object... nose-consciousness has arisen, accompanied by equanimity, having odor as object... tongue-consciousness has arisen, accompanied by equanimity, having taste as object... body-consciousness has arisen, accompanied by pain, having tangible as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 325. tattha katamo saṅkhāro? |
♦ 325. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjākāyaviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is mind, mentality, mental state... body-consciousness-element pertaining to that - this is called "consciousness conditioned by formations"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is bodily unpleasant, bodily painful, unpleasant painful feeling born of bodily contact, bodily contact-born unpleasant painful feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā bhavo? |
♦ What is becoming conditioned by feeling? |
ṭhapetvā vedanaṃ, saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “vedanāpaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding feeling, the perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by feeling"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 326. katame dhammā abyākatā? |
♦ 326. Which phenomena are indeterminate? |
yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of unwholesome kamma having been done and accumulated, resultant mind-element has arisen, accompanied by equanimity, having form as object or sound as object or odor as object or taste as object or tangible as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 327. tattha katamo saṅkhāro? |
♦ 327. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati saṅkhāro. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanodhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is mind, mentality, mental state... mind-element pertaining to that - this is called "consciousness conditioned by formations"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally neither pleasant nor unpleasant, neither-painful-nor-pleasant feeling born of mental contact, mental contact-born neither-painful-nor-pleasant feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā adhimokkho? |
♦ What is conviction conditioned by feeling? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “vedanāpaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by feeling". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 328. katame dhammā abyākatā? |
♦ 328. Which phenomena are indeterminate? |
yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā ... pe ... dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of unwholesome kamma having been done and accumulated, resultant mind-consciousness-element has arisen, accompanied by equanimity, having form as object or... mental object as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 329. tattha katamo saṅkhāro? |
♦ 329. What are formations? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “saṅkhāro”. |
That which is volition, willing, volitive activity - this is called "formations". |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ What is consciousness conditioned by formations? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is mind, mentality, mental state... mind-consciousness-element pertaining to that - this is called "consciousness conditioned by formations"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 330. katame dhammā abyākatā? |
♦ 330. Which phenomena are indeterminate? |
yasmiṃ samaye manodhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā ... pe ... phoṭṭhabbārammaṇā vā ... pe ... manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā rūpārammaṇā vā ... pe ... dhammārammaṇā vā ... pe ... manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā ... pe ... dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when mind-element has arisen as functional activity, neither wholesome nor unwholesome nor kammic result, accompanied by equanimity, having form as object or... tangible as object or... mind-consciousness-element has arisen as functional activity, neither wholesome nor unwholesome nor kammic result, accompanied by joy, having form as object or... mental object as object or... mind-consciousness-element has arisen as functional activity, neither wholesome nor unwholesome nor kammic result, accompanied by equanimity, having form as object or... mental object as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 331. katame dhammā abyākatā? |
♦ 331. Which phenomena are indeterminate? |
yasmiṃ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā ñāṇasampayuttā ... pe ... somanassasahagatā ñāṇasampayuttā sasaṅkhārena ... pe ... somanassasahagatā ñāṇavippayuttā ... pe ... somanassasahagatā ñāṇavippayuttā sasaṅkhārena ... pe ... upekkhāsahagatā ñāṇasampayuttā ... pe ... upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena ... pe ... upekkhāsahagatā ñāṇavippayuttā ... pe ... upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā ... pe ... dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when mind-consciousness-element has arisen as functional activity, neither wholesome nor unwholesome nor kammic result, accompanied by joy, associated with knowledge... accompanied by joy, associated with knowledge, with deliberation... accompanied by joy, dissociated from knowledge... accompanied by joy, dissociated from knowledge, with deliberation... accompanied by equanimity, associated with knowledge... accompanied by equanimity, associated with knowledge, with deliberation... accompanied by equanimity, dissociated from knowledge... accompanied by equanimity, dissociated from knowledge, with deliberation, having form as object or... mental object as object, or whatever else it takes as object, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 332. katame dhammā abyākatā? |
♦ 332. Which phenomena are indeterminate? |
yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing form-sphere jhana as functional activity, neither wholesome nor unwholesome nor kammic result, for dwelling in ease in the present life, secluded from sensual pleasures... having attained and dwelling in the first jhana, the earth kasina, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 333. katame dhammā abyākatā? |
♦ 333. Which phenomena are indeterminate? |
yasmiṃ samaye arūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing formless-sphere jhana as functional activity, neither wholesome nor unwholesome nor kammic result, for dwelling in ease in the present life, completely transcending the base of nothingness, with perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... having attained and dwelling in the fourth jhana, at that time: from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ abyākataniddeso. |
♦ Description of the Indeterminate. |
♦ 12. avijjāmūlakakusalaniddeso |
♦ 12. Description of Wholesome Rooted in Ignorance |
♦ 334. katame dhammā kusalā? |
♦ 334. Which phenomena are wholesome? |
yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā ... pe ... dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when sense-sphere wholesome consciousness has arisen, accompanied by joy, associated with knowledge, having form as object or... mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 335. tattha katamo avijjāpaccayā saṅkhāro? |
♦ 335. What are formations conditioned by ignorance? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “avijjāpaccayā saṅkhāro” ... pe ... ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That which is volition, willing, volitive activity - this is called "formations conditioned by ignorance"... this is called "contact conditioned by the sixth sense-base". |
♦ tattha katamā phassapaccayā vedanā? |
♦ What is feeling conditioned by contact? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That which is mentally pleasant, mentally agreeable, pleasant agreeable feeling born of mental contact, mental contact-born pleasant agreeable feeling - this is called "feeling conditioned by contact". |
♦ tattha katamo vedanāpaccayā pasādo? |
♦ What is confidence conditioned by feeling? |
yā saddhā saddahanā okappanā abhippasādo — ayaṃ vuccati “vedanāpaccayā pasādo”. |
That which is faith, having faith, placing faith, confidence - this is called "confidence conditioned by feeling". |
♦ tattha katamo pasādapaccayā adhimokkho? |
♦ What is conviction conditioned by confidence? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “pasādapaccayā adhimokkho”. |
That which is conviction of mind, being convinced, being resolved on that - this is called "conviction conditioned by confidence". |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ What is becoming conditioned by conviction? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Excluding conviction, the feeling-aggregate, perception-aggregate, formations-aggregate, consciousness-aggregate - this is called "becoming conditioned by conviction"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 336. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 336. At that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 337. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 337. At that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name-and-form; from name-and-form as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 338. tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ 338. At that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name-and-form; from name-and-form as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 339. katame dhammā kusalā? |
♦ 339. Which phenomena are wholesome? |
yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ sasaṅkhārena ... pe ... somanassasahagataṃ ñāṇavippayuttaṃ ... pe ... somanassasahagataṃ ñāṇavippayuttaṃ sasaṅkhārena ... pe ... upekkhāsahagataṃ ñāṇasampayuttaṃ ... pe ... upekkhāsahagataṃ ñāṇasampayuttaṃ sasaṅkhārena ... pe ... upekkhāsahagataṃ ñāṇavippayuttaṃ ... pe ... upekkhāsahagataṃ ñāṇavippayuttaṃ sasaṅkhārena rūpārammaṇaṃ vā ... pe ... dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when sense-sphere wholesome consciousness has arisen, accompanied by joy, associated with knowledge, with deliberation... accompanied by joy, dissociated from knowledge... accompanied by joy, dissociated from knowledge, with deliberation... accompanied by equanimity, associated with knowledge... accompanied by equanimity, associated with knowledge, with deliberation... accompanied by equanimity, dissociated from knowledge... accompanied by equanimity, dissociated from knowledge, with deliberation, having form as object or... mental object as object, or whatever else it takes as object, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 340. katame dhammā kusalā? |
♦ 340. Which phenomena are wholesome? |
yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing the path for rebirth in the form realm, secluded from sensual pleasures... having attained and dwelling in the first jhana, the earth kasina, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 341. katame dhammā kusalā? |
♦ 341. Which phenomena are wholesome? |
yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing the path for rebirth in the formless realm, completely transcending the base of nothingness, with perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... having attained and dwelling in the fourth jhana, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 342. katame dhammā kusalā? |
♦ 342. Which phenomena are wholesome? |
yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when developing supramundane jhana, leading out, conducive to diminution, for the abandoning of wrong views, for attaining the first ground, secluded from sensual pleasures... having attained and dwelling in the first jhana, the difficult path with slow direct knowledge, at that time: from ignorance as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametesaṃ dhammānaṃ samudayo hoti. |
Thus is the arising of these phenomena. |
♦ avijjāmūlakakusalaniddeso. |
♦ Description of Wholesome Rooted in Ignorance. |
♦ 13. kusalamūlakavipākaniddeso |
♦ 13. Description of Results Rooted in Wholesome |
♦ 343. katame dhammā abyākatā? |
♦ 343. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant eye-consciousness has arisen, accompanied by equanimity, having form as object, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 344. tattha katamo kusalamūlapaccayā saṅkhāro? |
♦ 344. What are formations conditioned by wholesome roots? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “kusalamūlapaccayā saṅkhāro” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That which is volition, willing, volitive activity - this is called "formations conditioned by wholesome roots"... Therefore it is said "Thus is the arising of this whole mass of suffering." |
♦ 345. katame dhammā abyākatā? |
♦ 345. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sotaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ saddārammaṇaṃ ... pe ... ghānaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ gandhārammaṇaṃ ... pe ... jivhāviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rasārammaṇaṃ ... pe ... kāyaviññāṇaṃ uppannaṃ hoti sukhasahagataṃ phoṭṭhabbārammaṇaṃ ... pe ... manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā ... pe ... phoṭṭhabbārammaṇā vā ... pe ... manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā ... pe ... dhammārammaṇā vā ... pe ... manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā ... pe ... dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant ear-consciousness has arisen, accompanied by equanimity, having sound as object... nose-consciousness has arisen, accompanied by equanimity, having odor as object... tongue-consciousness has arisen, accompanied by equanimity, having taste as object... body-consciousness has arisen, accompanied by pleasure, having tangible as object... mind-element has arisen, accompanied by equanimity, having form as object or... tangible as object or... mind-consciousness-element has arisen, accompanied by joy, having form as object or... mental object as object or... mind-consciousness-element has arisen, accompanied by equanimity, having form as object or... mental object as object, or whatever else it takes as object, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 346. katame dhammā abyākatā? |
♦ 346. Which phenomena are indeterminate? |
yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā ... pe ... somanassasahagatā ñāṇasampayuttā sasaṅkhārena ... pe ... somanassasahagatā ñāṇavippayuttā ... pe ... somanassasahagatā ñāṇavippayuttā sasaṅkhārena ... pe ... upekkhāsahagatā ñāṇasampayuttā ... pe ... upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena ... pe ... upekkhāsahagatā ñāṇavippayuttā ... pe ... upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā ... pe ... dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, as a result of sense-sphere wholesome kamma having been done and accumulated, resultant mind-consciousness-element has arisen, accompanied by joy, associated with knowledge... accompanied by joy, associated with knowledge, with deliberation... accompanied by joy, dissociated from knowledge... accompanied by joy, dissociated from knowledge, with deliberation... accompanied by equanimity, associated with knowledge... accompanied by equanimity, associated with knowledge, with deliberation... accompanied by equanimity, dissociated from knowledge... accompanied by equanimity, dissociated from knowledge, with deliberation, having form as object or... mental object as object, or whatever else it takes as object, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 347. katame dhammā abyākatā? |
♦ 347. Which phenomena are indeterminate? |
yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti — ime dhammā kusalā. |
At the time when developing the path for rebirth in the form realm, secluded from sensual pleasures... having attained and dwelling in the first jhana, the earth kasina, at that time there is contact... non-distraction - these phenomena are wholesome. |
♦ tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ . |
♦ As a result of that same form-sphere wholesome kamma having been done and accumulated, the result is secluded from sensual pleasures... having attained and dwelling in the first jhana, the earth kasina, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 348. katame dhammā abyākatā? |
♦ 348. Which phenomena are indeterminate? |
yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti — ime dhammā kusalā. |
At the time when developing the path for rebirth in the formless realm, completely transcending the base of nothingness, with perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... having attained and dwelling in the fourth jhana, at that time there is contact... non-distraction - these phenomena are wholesome. |
♦ tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ As a result of that same formless-sphere wholesome kamma having been done and accumulated, the result is completely transcending the base of nothingness, with perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... having attained and dwelling in the fourth jhana, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus is the arising of this whole mass of suffering. |
♦ 349. katame dhammā abyākatā? |
♦ 349. Which phenomena are indeterminate? |
yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti — ime dhammā kusalā. |
At the time when developing supramundane jhana, leading out, conducive to diminution, for the abandoning of wrong views, for attaining the first ground, secluded from sensual pleasures... having attained and dwelling in the first jhana, the difficult path with slow direct knowledge, at that time there is contact... non-distraction - these phenomena are wholesome. |
♦ tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
♦ As a result of that same supramundane wholesome jhana having been done and developed, the result is secluded from sensual pleasures... having attained and dwelling in the first jhana, the difficult path with slow direct knowledge, the void, at that time: from wholesome roots as condition, formations; from formations as condition, consciousness; from consciousness as condition, name; from name as condition, the sixth sense-base; from the sixth sense-base as condition, contact; from contact as condition, feeling; from feeling as condition, confidence; from confidence as condition, conviction; from conviction as condition, becoming; from becoming as condition, birth; from birth as condition, aging-and-death. |
evametesaṃ dhammānaṃ samudayo hoti. |
Thus is the arising of these phenomena. |
♦ kusalamūlakavipākaniddeso. |
♦ Description of Results Rooted in Wholesome. |
♦ 14. akusalamūlakavipākaniddeso |
♦ 14. Exposition of the results rooted in unwholesome karma |
♦ 350. katame dhammā abyākatā? |
♦ 350. What are undeterminable phenomena? |
yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ, tasmiṃ samaye akusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, due to the performance and accumulation of unwholesome karma, eye-consciousness arises as a result, accompanied by equanimity, taking a visible object, at that time, due to the unwholesome root, there is mental formation; due to mental formation, there is consciousness; due to consciousness, there is name (mentality); due to name, there is the sixth sense base; due to the sixth sense base, there is contact; due to contact, there is feeling; due to feeling, there is becoming; due to becoming, there is birth; due to birth, there is old age and death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus, this entire mass of suffering comes into being. |
♦ 351. tattha katamo akusalamūlapaccayā saṅkhāro? |
♦ 351. Among these, what is mental formation conditioned by the unwholesome root? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “akusalamūlapaccayā saṅkhāro” ... pe ... tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That volition, intending, and the state of having intended – this is called "mental formation conditioned by the unwholesome root" ... and so on ... by this it is said: "Thus, this entire mass of suffering comes into being." |
♦ 352. katame dhammā abyākatā? |
♦ 352. What are undeterminable phenomena? |
yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākaṃ sotaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ saddārammaṇaṃ ... pe ... ghānaviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ gandhārammaṇaṃ ... pe ... jivhāviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rasārammaṇaṃ ... pe ... kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagataṃ phoṭṭhabbārammaṇaṃ ... pe ... manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā ... pe ... phoṭṭhabbārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye akusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, due to the performance and accumulation of unwholesome karma, ear-consciousness arises as a result, accompanied by equanimity, taking a sound object ... and so on ... nose-consciousness arises, accompanied by equanimity, taking an odor object ... and so on ... tongue-consciousness arises, accompanied by equanimity, taking a taste object ... and so on ... body-consciousness arises, accompanied by pain, taking a tactile object ... and so on ... mind-element arises, accompanied by equanimity, taking a visible object or ... and so on ... a tactile object, or whatever else it apprehends, at that time, due to the unwholesome root, there is mental formation; due to mental formation, there is consciousness; due to consciousness, there is name (mentality); due to name, there is the sixth sense base; due to the sixth sense base, there is contact; due to contact, there is feeling; due to feeling, there is decision; due to decision, there is becoming; due to becoming, there is birth; due to birth, there is old age and death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus, this entire mass of suffering comes into being. |
♦ 353. katame dhammā abyākatā? |
♦ 353. What are undeterminable phenomena? |
yasmiṃ samaye akusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā ... pe ... dhammārammaṇā vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye akusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ. |
At the time when, due to the performance and accumulation of unwholesome karma, mind-consciousness element arises as a result, accompanied by equanimity, taking a visible object or ... and so on ... a mental object, or whatever else it apprehends, at that time, due to the unwholesome root, there is mental formation; due to mental formation, there is consciousness; due to consciousness, there is name (mentality); due to name, there is the sixth sense base; due to the sixth sense base, there is contact; due to contact, there is feeling; due to feeling, there is decision; due to decision, there is becoming; due to becoming, there is birth; due to birth, there is old age and death. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Thus, this entire mass of suffering comes into being. |
♦ 354. tattha katamo akusalamūlapaccayā saṅkhāro? |
♦ 354. Among these, what is mental formation conditioned by the unwholesome root? |
yā cetanā sañcetanā sañcetayitattaṃ — ayaṃ vuccati “akusalamūlapaccayā saṅkhāro”. |
That volition, intending, and the state of having intended – this is called "mental formation conditioned by the unwholesome root." |
♦ tattha katamaṃ saṅkhārapaccayā viññāṇaṃ? |
♦ Among these, what is consciousness conditioned by mental formation? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “saṅkhārapaccayā viññāṇaṃ”. |
That mind, mentality, mental state ... and so on ... that resultant mind-consciousness element – this is called "consciousness conditioned by mental formation." |
♦ tattha katamaṃ viññāṇapaccayā nāmaṃ? |
♦ Among these, what is name (mentality) conditioned by consciousness? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho — idaṃ vuccati “viññāṇapaccayā nāmaṃ”. |
The aggregate of feeling, the aggregate of perception, the aggregate of mental formations – this is called "name (mentality) conditioned by consciousness." |
♦ tattha katamaṃ nāmapaccayā chaṭṭhāyatanaṃ? |
♦ Among these, what is the sixth sense base conditioned by name (mentality)? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “nāmapaccayā chaṭṭhāyatanaṃ”. |
That mind, mentality, mental state ... and so on ... that resultant mind-consciousness element – this is called "the sixth sense base conditioned by name (mentality)." |
♦ tattha katamo chaṭṭhāyatanapaccayā phasso? |
♦ Among these, what is contact conditioned by the sixth sense base? |
yo phasso phusanā samphusanā samphusitattaṃ — ayaṃ vuccati “chaṭṭhāyatanapaccayā phasso”. |
That contact, touching, coming into contact, the state of having come into contact – this is called "contact conditioned by the sixth sense base." |
♦ tattha katamā phassapaccayā vedanā? |
♦ Among these, what is feeling conditioned by contact? |
yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — ayaṃ vuccati “phassapaccayā vedanā”. |
That mental feeling which is neither pleasant nor unpleasant, born of mental contact, a feeling neither pleasant nor unpleasant born of mental contact – this is called "feeling conditioned by contact." |
♦ tattha katamo vedanāpaccayā adhimokkho? |
♦ Among these, what is decision conditioned by feeling? |
yo cittassa adhimokkho adhimuccanā tadadhimuttatā — ayaṃ vuccati “vedanāpaccayā adhimokkho”. |
That decision of the mind, assenting, the state of having assented – this is called "decision conditioned by feeling." |
♦ tattha katamo adhimokkhapaccayā bhavo? |
♦ Among these, what is becoming conditioned by decision? |
ṭhapetvā adhimokkhaṃ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho — ayaṃ vuccati “adhimokkhapaccayā bhavo”. |
Excluding decision, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness – this is called "becoming conditioned by decision." |
♦ tattha katamā bhavapaccayā jāti? |
♦ Among these, what is birth conditioned by becoming? |
yā tesaṃ tesaṃ dhammānaṃ jāti sañjāti nibbatti abhinibbatti pātubhāvo — ayaṃ vuccati “bhavapaccayā jāti”. |
That birth, coming into being, arising, re-arising, manifestation, appearance of those various phenomena – this is called "birth conditioned by becoming." |
♦ tattha katamaṃ jātipaccayā jarāmaraṇaṃ? |
♦ Among these, what is old age and death conditioned by birth? |
atthi jarā, atthi maraṇaṃ. |
There is old age, there is death. |
tattha katamā jarā? |
Among these, what is old age? |
yā tesaṃ tesaṃ dhammānaṃ jarā jīraṇatā āyuno saṃhāni — ayaṃ vuccati jarā. |
That aging, growing old, decay of life of those various phenomena – this is called old age. |
tattha katamaṃ maraṇaṃ? |
Among these, what is death? |
yo tesaṃ tesaṃ dhammānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānaṃ — idaṃ vuccati “maraṇaṃ”. |
That passing away, dissolution, breaking up, perishing, impermanence, disappearance of those various phenomena – this is called "death." |
iti ayañca jarā, idañca maraṇaṃ. |
Thus, this old age, and this death. |
idaṃ vuccati “jātipaccayā jarāmaraṇaṃ”. |
This is called "old age and death conditioned by birth." |
♦ evametassa kevalassa dukkhakkhandhassa samudayo hotīti. |
♦ Thus, this entire mass of suffering comes into being. |
evametassa kevalassa dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṃ hoti, pātubhāvo hoti. |
Thus, there is coming together, meeting, conjunction, and manifestation of this entire mass of suffering. |
tena vuccati evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
Therefore, it is said, "Thus, this entire mass of suffering comes into being." |
♦ akusalamūlakavipākaniddeso. |
♦ Exposition of the results rooted in unwholesome karma. |
♦ abhidhammabhājanīyaṃ. |
♦ Abhidhamma Analysis. |
♦ paṭiccasamuppādavibhaṅgo niṭṭhito. |
♦ The Analysis of Dependent Origination is finished. |
♦ 12. jhānavibhaṅgo |
♦ 12. Analysis of Jhana |
♦ 1. suttantabhājanīyaṃ |
♦ 1. Suttanta Exposition |
♦ mātikā |
♦ Matrix |
♦ 508. idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṃ jāgariyānuyogamanuyutto sātaccaṃ nepakkaṃ bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto. |
♦ 508. Here, a monk dwells restrained by the restraint of the Pātimokkha, endowed with proper conduct and resort, seeing danger in the slightest faults, taking up and training in the precepts; guarded in the sense faculties, moderate in eating, devoted to vigilance in the first and last watches of the night, constantly practicing mindfulness and full comprehension, devoted to the development of the qualities conducive to awakening. |
so abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
When going forward and returning, he acts with full comprehension; when looking ahead and looking around, he acts with full comprehension; when bending and stretching, he acts with full comprehension; when wearing the robes and carrying the bowl, he acts with full comprehension; when eating, drinking, chewing, and tasting, he acts with full comprehension; when defecating and urinating, he acts with full comprehension; when walking, standing, sitting, sleeping, waking, speaking, and remaining silent, he acts with full comprehension. |
so vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ. |
He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, the open air, a heap of straw, a quiet place, a place free from noise, a deserted place suitable for seclusion by humans. |
so araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
Having gone to the forest, or to the root of a tree, or to a deserted dwelling, he sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. |
so abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. |
Having abandoned covetousness for the world, he dwells with a mind free from covetousness, purifying his mind from covetousness. |
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. |
Having abandoned ill-will and malice, he dwells with a mind free from ill-will, sympathetic to all living beings, purifying his mind from ill-will and malice. |
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. |
Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully comprehending, purifying his mind from sloth and torpor. |
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. |
Having abandoned restlessness and remorse, he dwells unruffled, with his mind inwardly peaceful, purifying his mind from restlessness and remorse. |
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. |
Having abandoned doubt, he dwells having crossed over doubt, free from perplexity concerning skillful qualities, purifying his mind from doubt. |
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; |
Having abandoned these five hindrances, which are defilements of the mind and weaken wisdom, he, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by directed thought and evaluation, born of seclusion, and filled with rapture and pleasure. |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; |
With the subsiding of directed thought and evaluation, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without directed thought and evaluation, born of concentration, and filled with rapture and pleasure. |
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti — “upekkhako satimā sukhavihārī”ti tatiyaṃ jhānaṃ upasampajja viharati; |
With the fading away of rapture, he dwells equanimous, mindful and fully comprehending, and experiences pleasure with the body, of which the Noble Ones declare: "He dwells equanimous, mindful, and happy," and enters and dwells in the third jhana. |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati; |
With the abandonment of pleasure and pain, and with the prior passing away of joy and sorrow, he enters and dwells in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. |
sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṃ upasampajja viharati; |
Having completely transcended perceptions of form, with the disappearance of perceptions of sensory impact, and with non-attention to perceptions of diversity, thinking "Space is infinite," he enters and dwells in the dimension of infinite space. |
sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanaṃ upasampajja viharati; |
Having completely transcended the dimension of infinite space, thinking "Consciousness is infinite," he enters and dwells in the dimension of infinite consciousness. |
sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcāyatanaṃ upasampajja viharati; |
Having completely transcended the dimension of infinite consciousness, thinking "There is nothingness," he enters and dwells in the dimension of nothingness. |
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. |
Having completely transcended the dimension of nothingness, he enters and dwells in the dimension of neither perception nor non-perception. |
♦ niddesa |
♦ Exposition |
♦ 509. “idhā”ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. |
♦ 509. "Herein" means in this view, in this acceptance, in this preference, in this grasping, in this teaching, in this discipline, in this teaching and discipline, in this proclamation, in this holy life, in this Teacher's dispensation. |
tena vuccati “idhā”ti. |
Therefore, it is said, "herein." |
♦ 510. “bhikkhū”ti samaññāya bhikkhu, paṭiññāya bhikkhu, bhikkhatīti bhikkhu, bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhu, odhiso kilesānaṃ pahānā bhikkhu, anodhiso kilesānaṃ pahānā bhikkhu, sekkho bhikkhu, asekkho bhikkhu, nevasekkhanāsekkho bhikkhu, aggo bhikkhu, bhadro bhikkhu, maṇḍo bhikkhu, sāro bhikkhu, samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno bhikkhu. |
♦ 510. "Monk" means a monk by designation, a monk by claim, one who begs is a monk, one who lives by alms is a monk, one who has adopted the practice of begging for alms is a monk, one who wears torn robes is a monk, one who breaks evil unwholesome states is a monk, a monk by having broken evil unwholesome states, a monk by abandoning defilements in general, a monk by abandoning defilements completely, a trainee monk, an accomplished monk, a monk who is neither a trainee nor accomplished, a foremost monk, a virtuous monk, an excellent monk, a core monk, a monk who has received ordination by a unanimous Sangha through a motion followed by three proclamations, which is unalterable and worthy of respect. |
♦ 511. “pātimokkhan”ti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā. |
♦ 511. "Pātimokkha" means moral conduct, foundation, beginning, practice, restraint, self-control, liberation, excellence for the attainment of wholesome states. |
saṃvaroti. kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo. |
Restraint means abstaining from bodily transgression, abstaining from verbal transgression, abstaining from bodily and verbal transgression. |
saṃvutoti. iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. |
"Restrained" means he is endowed with, fully endowed with, attained, fully attained, possessing, accomplished, and complete with this Pātimokkha restraint. |
tena vuccati “pātimokkhasaṃvarasaṃvuto”ti. |
Therefore, it is said, "restrained by the restraint of the Pātimokkha." |
♦ 512. “viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. |
♦ 512. "Dwells" means moves, behaves, governs, maintains, carries on, lives, dwells. |
tena vuccati “viharatī”ti. |
Therefore, it is said, "dwells." |
♦ 513. “ācāragocarasampanno”ti atthi ācāro, atthi anācāro. |
♦ 513. "Endowed with proper conduct and resort" means there is proper conduct, there is improper conduct. |
♦ tattha katamo anācāro? |
♦ What is improper conduct there? |
kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo — ayaṃ vuccati “anācāro”. |
Bodily transgression, verbal transgression, bodily and verbal transgression—this is called "improper conduct." |
sabbampi dussīlyaṃ anācāro. |
All unruliness is improper conduct. |
idhekacco veḷudānena vā pattadānena vā pupphadānena vā phaladānena vā sinānadānena vā dantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭayatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti — ayaṃ vuccati “anācāro”. |
Here, some individual maintains his life by giving bamboo, or giving bowls, or giving flowers, or giving fruits, or giving bathing powder, or giving tooth-sticks, or by flattery, or by fawning, or by pimping, or by running errands, or by any other wrong livelihood condemned by the Buddha—this is called "improper conduct." |
♦ tattha katamo ācāro? |
♦ What is proper conduct there? |
kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo — ayaṃ vuccati “ācāro” . |
Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression—this is called "proper conduct." |
sabbopi sīlasaṃvaro ācāro. |
All moral restraint is proper conduct. |
idhekacco na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na dantakaṭṭhadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭayatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti — ayaṃ vuccati “ācāro”. |
Here, some individual does not maintain his life by giving bamboo, or giving bowls, or giving flowers, or giving fruits, or giving bathing powder, or giving tooth-sticks, or by flattery, or by fawning, or by pimping, or by running errands, or by any other wrong livelihood condemned by the Buddha—this is called "proper conduct." |
♦ 514. “gocaro”ti atthi gocaro, atthi agocaro. |
♦ 514. "Resort" means there is resort, there is improper resort. |
♦ tattha katamo agocaro? |
♦ What is improper resort there? |
idhekacco vesiyāgocaro vā hoti vidhavāgocaro vā thullakumārigocaro vā paṇḍakagocaro vā bhikkhunigocaro vā pānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena; |
Here, some individual resorts to prostitutes, or to widows, or to mature virgins, or to eunuchs, or to nuns, or to taverns; he associates with kings, or with royal ministers, or with sectarians, or with disciples of sectarians, with an unsuitable association; |
yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati — ayaṃ vuccati “agocaro”. |
Or those families that are faithless, not confident, not supportive, abusive, reviling, not wishing for good, not wishing for welfare, not wishing for comfort, not wishing for security for monks, nuns, male lay followers, female lay followers—he frequents, resorts to, and associates with such families—this is called "improper resort." |
♦ tattha katamo gocaro? |
♦ What is proper resort there? |
idhekacco na vesiyāgocaro hoti na vidhavāgocaro na thullakumārigocaro na paṇḍakagocaro na bhikkhunigocaro na pānāgāragocaro, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena; |
Here, some individual does not resort to prostitutes, nor to widows, nor to mature virgins, nor to eunuchs, nor to nuns, nor to taverns; he does not associate with kings, or with royal ministers, or with sectarians, or with disciples of sectarians, with an unsuitable association; |
yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukakāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati — ayaṃ vuccati “gocaro”. |
Or those families that are faithful, confident, supportive, resplendent like the saffron robe, conducive to tranquility and insight, wishing for good, wishing for welfare, wishing for comfort, wishing for security for monks, nuns, male lay followers, female lay followers—he frequents, resorts to, and associates with such families—this is called "proper resort." |
iti iminā ca ācārena iminā ca gocarena upeto hoti ... pe ... samannāgato. |
So, he is endowed with, ...pe..., complete with both this proper conduct and this proper resort. |
tena vuccati “ācāragocarasampanno”ti. |
Therefore, it is said, "endowed with proper conduct and resort." |
♦ 515. “aṇumattesu vajjesu bhayadassāvī”ti tattha katame aṇumattā vajjā? |
♦ 515. "Seeing danger in the slightest faults" means what are the slightest faults there? |
yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṃyamakaraṇīyāni saṃvarakaraṇīyāni cittuppādakaraṇīyāni manasikārapaṭibaddhāni — ime vuccanti “aṇumattā vajjā”. |
Those faults that are minor, insignificant, light, considered light, requiring restraint, requiring self-control, requiring the arising of mind, bound up with attention—these are called "slightest faults." |
iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca nissaraṇadassāvī ca. |
So, in these slightest faults, he sees them as faults, he sees them as danger, he sees them as disadvantage, he sees them as escape. |
tena vuccati “aṇumattesu vajjesu bhayadassāvī”ti. |
Therefore, it is said, "seeing danger in the slightest faults." |
♦ 516. “samādāya sikkhati sikkhāpadesū”ti tattha katamā sikkhā? |
♦ 516. "Taking up and training in the precepts" means what is the training there? |
catasso sikkhā — bhikkhūnaṃ bhikkhusikkhā, bhikkhunīnaṃ bhikkhunisikkhā, upāsakānaṃ upāsakasikkhā, upāsikānaṃ upāsikasikkhā. |
There are four trainings: the training of monks for monks, the training of nuns for nuns, the training of male lay followers for male lay followers, the training of female lay followers for female lay followers. |
imā vuccanti “sikkhāyo”. |
These are called "trainings." |
iti imāsu sikkhāsu sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ samādāya vattati. |
So, in these trainings, he practices entirely, in every way, completely, without remainder, without deficiency, having taken them up. |
tena vuccati “samādāya sikkhati sikkhāpadesū”ti. |
Therefore, it is said, "taking up and training in the precepts." |
♦ 517. “indriyesu guttadvāro”ti atthi indriyesu guttadvāratā, atthi aguttadvāratā. |
♦ 517. "Guarded in the sense faculties" means there is guarding of the sense faculties, there is not guarding of the sense faculties. |
♦ tattha katamā indriyesu aguttadvāratā? |
♦ What is not guarding of the sense faculties there? |
idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Here, some individual, having seen a form with the eye, grasps at the sign or grasps at the secondary characteristics. |
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. |
Because of which, while the eye faculty remains unguarded, evil unwholesome states of covetousness and distress might overwhelm him, he does not practice for its restraint, he does not guard the eye faculty, he does not undertake restraint in the eye faculty. |
sotena saddaṃ sutvā ... pe ... ghānena gandhaṃ ghāyitvā ... pe ... jivhāya rasaṃ sāyitvā ... pe ... kāyena phoṭṭhabbaṃ phusitvā ... pe ... manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. |
Having heard a sound with the ear, ...pe... having smelled an odor with the nose, ...pe... having tasted a flavor with the tongue, ...pe... having felt a tactile sensation with the body, ...pe... having cognized a mental phenomenon with the mind, he grasps at the sign or grasps at the secondary characteristics. |
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. |
Because of which, while the mind faculty remains unguarded, evil unwholesome states of covetousness and distress might overwhelm him, he does not practice for its restraint, he does not guard the mind faculty, he does not undertake restraint in the mind faculty. |
yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro — ayaṃ vuccati “indriyesu aguttadvāratā”. |
That non-guarding, non-protection, non-vigilance, non-restraint of these six sense faculties—this is called "not guarding in the sense faculties." |
♦ tattha katamā indriyesu guttadvāratā? |
♦ What is guarding in the sense faculties there? |
idhekacco cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here, some individual, having seen a form with the eye, does not grasp at the sign nor grasp at the secondary characteristics. |
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
Because of which, while the eye faculty remains unguarded, evil unwholesome states of covetousness and distress might overwhelm him, he practices for its restraint, he guards the eye faculty, he undertakes restraint in the eye faculty. |
sotena saddaṃ sutvā ... pe ... ghānena gandhaṃ ghāyitvā ... pe ... jivhāya rasaṃ sāyitvā ... pe ... kāyena phoṭṭhabbaṃ phusitvā ... pe ... manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear, ...pe... having smelled an odor with the nose, ...pe... having tasted a flavor with the tongue, ...pe... having felt a tactile sensation with the body, ...pe... having cognized a mental phenomenon with the mind, he does not grasp at the sign nor grasp at the secondary characteristics. |
ñatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. |
Having known because of which, while the mind faculty remains unguarded, evil unwholesome states of covetousness and distress might overwhelm him, he practices for its restraint, he guards the mind faculty, he undertakes restraint in the mind faculty. |
yā imesaṃ channaṃ indriyānaṃ gutti gopanā ārakkho saṃvaro — ayaṃ vuccati “indriyesu guttadvāratā”. |
That guarding, protection, vigilance, restraint of these six sense faculties—this is called "guarding in the sense faculties." |
imāya indriyesu guttadvāratāya upeto hoti samupeto ... pe ... samannāgato. |
He is endowed with, fully endowed with, ...pe..., complete with this guarding in the sense faculties. |
tena vuccati “indriyesu guttadvāro”ti. |
Therefore, it is said, "guarded in the sense faculties." |
♦ 518. “bhojane mattaññū”ti atthi bhojane mattaññutā, atthi bhojane amattaññutā. |
♦ 518. "Moderate in eating" means there is moderation in eating, there is immoderation in eating. |
♦ tattha katamā bhojane amattaññutā? |
♦ What is immoderation in eating there? |
idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. |
Here, some individual, without reflection, unmindfully partakes of food for play, for indulgence, for adornment, for beautification. |
yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane — ayaṃ vuccati “bhojane amattaññutā”ti. |
That discontent, immoderation, lack of reflection in eating—this is called "immoderation in eating." |
♦ tattha katamā bhojane mattaññutā? |
♦ What is moderation in eating there? |
idhekacco paṭisaṅkhā yoniso āhāraṃ āhāreti — “neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi yātrā ca me bhavissati anavajjatā ca phāsu vihāro cā”ti. |
Here, some individual, reflecting, mindfully partakes of food, thinking: "Not for play, not for indulgence, not for adornment, not for beautification; but only for the sustenance and maintenance of this body, for the cessation of discomfort, and for the support of the holy life; thus I shall ward off old feelings and not give rise to new feelings, and there will be my sustenance, blamelessness, and comfortable dwelling." |
yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane — ayaṃ vuccati “bhojane mattaññutā”. |
That contentment, moderation, reflection in eating—this is called "moderation in eating." |
imāya bhojane mattaññutāya upeto hoti ... pe ... samannāgato. |
He is endowed with, ...pe..., complete with this moderation in eating. |
tena vuccati “bhojane mattaññū”ti. |
Therefore, it is said, "moderate in eating." |
♦ 519. kathañca bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hoti? |
♦ 519. And how is a monk devoted to vigilance in the first and last watches of the night? |
idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamayāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimayāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimayāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. |
Here, a monk purifies his mind from obstructive states during the day by walking and sitting; in the first watch of the night, he purifies his mind from obstructive states by walking and sitting; in the middle watch of the night, he lies down on his right side in the lion's posture, placing one foot on the other, mindful and fully comprehending, having fixed his mind on the idea of getting up; in the last watch of the night, he gets up and purifies his mind from obstructive states by walking and sitting. |
evaṃ bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto. |
Thus is a monk devoted to vigilance in the first and last watches of the night. |
♦ 520. “sātaccan”ti. |
♦ 520. "Constantly practicing" means. |
yo cetasiko vīriyārambho ... pe ... sammāvāyāmo. |
That mental effort ...pe... right effort. |
♦ 521. “nepakkan”ti. |
♦ 521. "Full comprehension" means. |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view. |
♦ 522. “bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto”ti. |
♦ 522. "Devoted to the development of the qualities conducive to awakening" means. |
tattha katame bodhipakkhikā dhammā? |
What are the qualities conducive to awakening there? |
satta bojjhaṅgā — satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo . |
The seven factors of awakening: the mindfulness factor of awakening, the investigation of phenomena factor of awakening, the effort factor of awakening, the rapture factor of awakening, the tranquility factor of awakening, the concentration factor of awakening, the equanimity factor of awakening. |
ime vuccanti “bodhipakkhikā dhammā”. |
These are called "qualities conducive to awakening." |
iti te bodhipakkhike dhamme āsevati bhāveti bahulīkaroti. |
So, he cultivates, develops, and makes abundant these qualities conducive to awakening. |
tena vuccati “bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto”ti. |
Therefore, it is said, "devoted to the development of the qualities conducive to awakening." |
♦ 523. kathañca bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti; |
♦ 523. And how is a monk, when going forward and returning, acting with full comprehension; when looking ahead and looking around, acting with full comprehension; when bending and stretching, acting with full comprehension; when wearing the robes and carrying the bowl, acting with full comprehension; when eating, drinking, chewing, and tasting, acting with full comprehension; when defecating and urinating, acting with full comprehension; |
gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti? |
when walking, standing, sitting, sleeping, waking, speaking, and remaining silent, acting with full comprehension? |
idha bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sato sampajānakārī hotīti. |
Here, a monk, mindful and fully comprehending, goes forward; mindful and fully comprehending, he returns; mindful and fully comprehending, he looks ahead; mindful and fully comprehending, he looks around; mindful and fully comprehending, he bends; mindful and fully comprehending, he stretches; he acts with full comprehension; he acts with full comprehension when wearing the robes and carrying the bowl; he acts with full comprehension when eating, drinking, chewing, and tasting; he acts with full comprehension when defecating and urinating; he acts with full comprehension when walking, standing, sitting, sleeping, waking, speaking, and remaining silent. |
♦ 524. tattha katamā sati? |
♦ 524. What is mindfulness there? |
yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati — ayaṃ vuccati “sati”. |
That mindfulness, recollection, repeated recollection, mindfulness, remembering, retention, non-forgetfulness, non-slip, mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness—this is called "mindfulness." |
♦ 525. “sampajāno”ti tattha katamaṃ sampajaññaṃ? |
♦ 525. "Fully comprehending" means what is full comprehension there? |
yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “sampajaññaṃ”. |
That wisdom, understanding, investigation, thorough investigation, discrimination of phenomena, discernment, observation, deep observation, penetration, skill, proficiency, insight, contemplation, examination, discernment, comprehension, goad, wisdom, the faculty of wisdom, the power of wisdom, the weapon of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the brilliance of wisdom, the lamp of wisdom, the jewel of wisdom, non-delusion, discrimination of phenomena, right view—this is called "full comprehension." |
iti imāya ca satiyā iminā ca sampajaññena upeto hoti ... pe ... samannāgato. |
So, he is endowed with, ...pe..., complete with both this mindfulness and this full comprehension. |
evaṃ bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
Thus, a monk, mindful and fully comprehending, goes forward; mindful and fully comprehending, he returns; mindful and fully comprehending, he looks ahead; mindful and fully comprehending, he looks around; mindful and fully comprehending, he bends; mindful and fully comprehending, he stretches; he acts with full comprehension; he acts with full comprehension when wearing the robes and carrying the bowl; he acts with full comprehension when eating, drinking, chewing, and tasting; he acts with full comprehension when defecating and urinating; he acts with full comprehension when walking, standing, sitting, sleeping, waking, speaking, and remaining silent. |
♦ 526. “vivittan”ti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. |
♦ 526. "Secluded" means even if the lodging is near, it is not frequented by householders or monastics. |
tena taṃ vivittaṃ. |
By that, it is secluded. |
dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. |
Even if the lodging is far away, it is not frequented by householders or monastics. |
tena taṃ vivittaṃ. |
By that, it is secluded. |
♦ 527. “senāsanan”ti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi senāsanaṃ, vihāropi senāsanaṃ, aḍḍhayogopi senāsanaṃ, pāsādopi senāsanaṃ, aṭṭopi senāsanaṃ, māḷopi senāsanaṃ, leṇampi senāsanaṃ, guhāpi senāsanaṃ, rukkhamūlampi senāsanaṃ, veḷugumbopi senāsanaṃ. |
♦ 527. "Lodging" means a bed is a lodging, a chair is a lodging, a cushion is a lodging, a pillow is a lodging, a dwelling is a lodging, a half-roofed building is a lodging, a palace is a lodging, a tower is a lodging, a mansion is a lodging, a cave is a lodging, a rock-shelter is a lodging, the root of a tree is a lodging, a bamboo thicket is a lodging. |
yattha vā pana bhikkhū paṭikkamanti sabbametaṃ senāsanaṃ. |
Or whatever place monks stay, all of that is lodging. |
♦ 528. “vivittaṃ senāsanaṃ bhajatī”ti imaṃ vivittaṃ senāsanaṃ bhajati sambhajati sevati nisevati saṃsevati. |
♦ 528. "Resorts to a secluded lodging" means he frequents, resorts to, uses, makes use of, associates with this secluded lodging. |
tena vuccati “vivittaṃ senāsanaṃ bhajatī”ti. |
Therefore, it is said, "resorts to a secluded lodging." |
♦ 529. “araññan”ti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. |
♦ 529. "Forest" means everything outside the city gate is forest. |
♦ 530. “rukkhamūlan”ti rukkhamūlaṃyeva rukkhamūlaṃ. |
♦ 530. "Root of a tree" is simply a tree root. |
pabbatoyeva pabbato. |
"Mountain" is simply a mountain. |
kandarāyeva kandarā. |
"Ravine" is simply a ravine. |
giriguhāyeva giriguhā. |
"Mountain cave" is simply a mountain cave. |
susānaṃyeva susānaṃ. |
"Charnel ground" is simply a charnel ground. |
abbhokāsoyeva abbhokāso. |
"Open air" is simply the open air. |
palālapuñjoyeva palālapuñjo. |
"Heap of straw" is simply a heap of straw. |
♦ 531. “vanapatthan”ti dūrānametaṃ senāsanānaṃ adhivacanaṃ. |
♦ 531. "Jungle thicket" is a designation for distant lodgings. |
“vanapatthan”ti vanasaṇḍānametaṃ senāsanānaṃ adhivacanaṃ. |
"Jungle thicket" is a designation for forest groves as lodgings. |
“vanapatthan”ti bhīsanakānametaṃ senāsanānaṃ adhivacanaṃ. |
"Jungle thicket" is a designation for terrifying lodgings. |
“vanapatthan”ti salomahaṃsānametaṃ senāsanānaṃ adhivacanaṃ. |
"Jungle thicket" is a designation for hair-raising lodgings. |
“vanapatthan”ti pariyantānametaṃ senāsanānaṃ adhivacanaṃ. |
"Jungle thicket" is a designation for remote lodgings. |
“vanapatthan”ti na manussūpacārānametaṃ senāsanānaṃ adhivacanaṃ. |
"Jungle thicket" is a designation for lodgings not frequented by humans. |
“vanapatthan”ti durabhisambhavānametaṃ senāsanānaṃ adhivacanaṃ. |
"Jungle thicket" is a designation for lodgings difficult to reach. |
♦ 532. “appasaddan”ti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. |
♦ 532. "Quiet place" means even if the lodging is near, it is not frequented by householders or monastics. |
tena taṃ appasaddaṃ. |
By that, it is quiet. |
dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. |
Even if the lodging is far away, it is not frequented by householders or monastics. |
tena taṃ appasaddaṃ. |
By that, it is quiet. |
♦ 533. “appanigghosan”ti yadeva taṃ appasaddaṃ tadeva taṃ appanigghosaṃ. |
♦ 533. "Place free from noise" means that which is quiet is also free from noise. |
yadeva taṃ appanigghosaṃ tadeva taṃ vijanavātaṃ. |
That which is free from noise is also a deserted place. |
yadeva taṃ vijanavātaṃ tadeva taṃ manussarāhasseyyakaṃ. |
That which is a deserted place is also suitable for seclusion by humans. |
yadeva taṃ manussarāhasseyyakaṃ tadeva taṃ paṭisallānasāruppaṃ. |
That which is suitable for seclusion by humans is also suitable for withdrawal. |
♦ 534. “araññagato vā rukkhamūlagato vā suññāgāragato vā”ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā. |
♦ 534. "Having gone to the forest, or to the root of a tree, or to a deserted dwelling" means he is either gone to the forest, or to the root of a tree, or to a deserted dwelling. |
♦ 535. “nisīdati pallaṅkaṃ ābhujitvā”ti nisinno hoti pallaṅkaṃ ābhujitvā. |
♦ 535. "Sits down, having folded his legs crosswise" means he is seated, having folded his legs crosswise. |
♦ 536. “ujuṃ kāyaṃ paṇidhāyā”ti ujuko hoti kāyo ṭhito paṇihito. |
♦ 536. "Set his body erect" means his body is straight, upright, set firmly. |
♦ 537. “parimukhaṃ satiṃ upaṭṭhapetvā”ti tattha katamā sati? |
♦ 537. "Established mindfulness in front of him" means what is mindfulness there? |
yā sati anussati paṭissati ... pe ... sammāsati — ayaṃ vuccati “sati”. |
That mindfulness, recollection, repeated recollection ...pe... right mindfulness—this is called "mindfulness." |
ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. |
This mindfulness is established, well-established, at the tip of the nose or at the mouth-sign. |
tena vuccati “parimukhaṃ satiṃ upaṭṭhapetvā”ti. |
Therefore, it is said, "established mindfulness in front of him." |
♦ 538. “abhijjhaṃ loke pahāyā”ti tattha katamā abhijjhā? |
♦ 538. "Having abandoned covetousness for the world" means what is covetousness there? |
yo rāgo sārāgo ... pe ... cittassa sārāgo — ayaṃ vuccati “abhijjhā”. |
That passion, attachment ...pe... mental attachment—this is called "covetousness." |
♦ tattha katamo loko? |
♦ What is the world there? |
pañcupādānakkhandhā loko — ayaṃ vuccati “loko”. |
The five aggregates subject to clinging are the world—this is called "the world." |
ayaṃ abhijjhā imamhi loke santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
This covetousness, in this world, is calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “abhijjhaṃ loke pahāyā”ti. |
Therefore, it is said, "having abandoned covetousness for the world." |
♦ 539. “vigatābhijjhena cetasā”ti tattha katamaṃ cittaṃ? |
♦ 539. "With a mind free from covetousness" means what is the mind there? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “cittaṃ”. |
That mind, mentality, consciousness ...pe... that resultant mind-consciousness element—this is called "mind." |
idaṃ cittaṃ vigatābhijjhaṃ hoti. |
This mind is free from covetousness. |
tena vuccati “vigatābhijjhena cetasā”ti. |
Therefore, it is said, "with a mind free from covetousness." |
♦ 540. “viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. |
♦ 540. "Dwells" means moves, behaves, governs, maintains, carries on, lives, dwells. |
tena vuccati “viharatī”ti. |
Therefore, it is said, "dwells." |
♦ 541. “abhijjhāya cittaṃ parisodhetī”ti tattha katamā abhijjhā? |
♦ 541. "Purifying his mind from covetousness" means what is covetousness there? |
yo rāgo sārāgo ... pe ... cittassa sārāgo — ayaṃ vuccati “abhijjhā”. |
That passion, attachment ...pe... mental attachment—this is called "covetousness." |
♦ tattha katamaṃ cittaṃ? |
♦ What is the mind there? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “cittaṃ”. |
That mind, mentality, consciousness ...pe... that resultant mind-consciousness element—this is called "mind." |
idaṃ cittaṃ imāya abhijjhāya sodheti visodheti parisodheti moceti vimoceti parimoceti. |
This mind, from this covetousness, he cleanses, purifies, thoroughly purifies, releases, liberates, thoroughly liberates. |
tena vuccati “abhijjhāya cittaṃ parisodhetī”ti. |
Therefore, it is said, "purifying his mind from covetousness." |
♦ 542. “byāpādapadosaṃ pahāyā”ti atthi byāpādo, atthi padoso. |
♦ 542. "Having abandoned ill-will and malice" means there is ill-will, there is malice. |
♦ tattha katamo byāpādo? |
♦ What is ill-will there? |
yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa — ayaṃ vuccati “byāpādo”. |
That anger, resentment, hostility, antagonism, rage, extreme rage, thorough rage of mind, hatred, malice, thorough malice, mental perversion, mental defilement, anger, getting angry, state of being angry, hatred, being hateful, state of being hateful, perversion, being perverse, state of being perverse, opposition, antagonism, fierceness, sourness, displeasure of mind—this is called "ill-will." |
♦ tattha katamo padoso? |
♦ What is malice there? |
yo byāpādo so padoso, yo padoso so byāpādo. |
That which is ill-will is malice; that which is malice is ill-will. |
iti ayañca byāpādo ayañca padoso santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
So, both this ill-will and this malice are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “byāpādapadosaṃ pahāyā”ti. |
Therefore, it is said, "having abandoned ill-will and malice." |
♦ 543. “abyāpannacitto”ti tattha katamaṃ cittaṃ? |
♦ 543. "With a mind free from ill-will" means what is the mind there? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “cittaṃ”. |
That mind, mentality, consciousness ...pe... that resultant mind-consciousness element—this is called "mind." |
idaṃ cittaṃ abyāpannaṃ hoti. |
This mind is free from ill-will. |
tena vuccati “abyāpannacitto”ti. |
Therefore, it is said, "with a mind free from ill-will." |
♦ 544. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 544. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 545. “byāpādapadosā cittaṃ parisodhetī”ti. |
♦ 545. "Purifying his mind from ill-will and malice." |
atthi byāpādo atthi padoso. |
There is ill-will, there is malice. |
♦ tattha katamo byāpādo? |
♦ What is ill-will there? |
yo cittassa āghāto ... pe ... caṇḍikkaṃ asuropo anattamanatā cittassa — ayaṃ vuccati “byāpādo”. |
That anger of mind ...pe... fierceness, sourness, displeasure of mind—this is called "ill-will." |
♦ tattha katamo padoso? |
♦ What is malice there? |
yo byāpādo so padoso, yo padoso so byāpādo. |
That which is ill-will is malice; that which is malice is ill-will. |
♦ tattha katamaṃ cittaṃ? |
♦ What is the mind there? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “cittaṃ”. |
That mind, mentality, consciousness ...pe... that resultant mind-consciousness element—this is called "mind." |
idaṃ cittaṃ imamhā byāpādapadosā sodheti visodheti parisodheti moceti vimoceti parimoceti. |
This mind, from this ill-will and malice, he cleanses, purifies, thoroughly purifies, releases, liberates, thoroughly liberates. |
tena vuccati “byāpādapadosā cittaṃ parisodhetī”ti. |
Therefore, it is said, "purifying his mind from ill-will and malice." |
♦ 546. “thinamiddhaṃ pahāyā”ti atthi thinaṃ , atthi middhaṃ. |
♦ 546. "Having abandoned sloth and torpor" means there is sloth, there is torpor. |
♦ tattha katamaṃ thinaṃ? |
♦ What is sloth there? |
yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa — idaṃ vuccati “thinaṃ”. |
That mental unwholesomeness, unsuitability, drooping, shrinking, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of being slothful of mind—this is called "sloth." |
♦ tattha katamaṃ middhaṃ? |
♦ What is torpor there? |
yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ — idaṃ vuccati “middhaṃ”. |
That bodily unwholesomeness, unsuitability, dullness, pervasive dullness, inner hindrance, torpor, sleepiness, drowsiness, being sleepy, state of being sleepy—this is called "torpor." |
iti idañca thinaṃ idañca middhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
So, both this sloth and this torpor are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “thinamiddhaṃ pahāyā”ti. |
Therefore, it is said, "having abandoned sloth and torpor." |
♦ 547. “vigatathinamiddho”ti. |
♦ 547. "Free from sloth and torpor" means. |
tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. |
By casting off, vomiting forth, letting go of, abandoning, completely relinquishing, having abandoned and completely relinquished that sloth and torpor. |
tena vuccati “vigatathinamiddho”ti. |
Therefore, it is said, "free from sloth and torpor." |
♦ 548. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 548. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 549. “ālokasaññī”ti. |
♦ 549. "Perceiving light" means. |
tattha katamā saññā? |
What is perception there? |
yā saññā sañjānanā sañjānitattaṃ — ayaṃ vuccati “saññā”. |
That perception, perceiving, state of perceiving—this is called "perception." |
ayaṃ saññā ālokā hoti vivaṭā parisuddhā pariyodātā. |
This perception is bright, open, pure, purified. |
tena vuccati “ālokasaññī”ti. |
Therefore, it is said, "perceiving light." |
♦ 550. “sato sampajāno”ti. |
♦ 550. "Mindful and fully comprehending" means. |
tattha katamā sati? |
What is mindfulness there? |
yā sati anussati ... pe ... sammāsati — ayaṃ vuccati “sati”. |
That mindfulness, recollection ...pe... right mindfulness—this is called "mindfulness." |
♦ tattha katamaṃ sampajaññaṃ? |
♦ What is full comprehension there? |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “sampajaññaṃ”. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "full comprehension." |
iti imāya ca satiyā iminā ca sampajaññena upeto hoti ... pe ... samannāgato. |
So, he is endowed with, ...pe..., complete with both this mindfulness and this full comprehension. |
tena vuccati “sato sampajāno”ti. |
Therefore, it is said, "mindful and fully comprehending." |
♦ 551. “thinamiddhā cittaṃ parisodhetī”ti. |
♦ 551. "Purifying his mind from sloth and torpor." |
atthi thinaṃ, atthi middhaṃ. |
There is sloth, there is torpor. |
♦ tattha katamaṃ thinaṃ ... pe ... idaṃ vuccati “thinaṃ”. |
♦ What is sloth there ...pe... this is called "sloth." |
♦ tattha katamaṃ middhaṃ ... pe ... idaṃ vuccati “middhaṃ”. |
♦ What is torpor there ...pe... this is called "torpor." |
♦ tattha katamaṃ cittaṃ ... pe ... idaṃ vuccati “cittaṃ”. |
♦ What is the mind there ...pe... this is called "mind." |
idaṃ cittaṃ imamhā thinamiddhā sodheti visodheti parisodheti moceti vimoceti parimoceti. |
This mind, from this sloth and torpor, he cleanses, purifies, thoroughly purifies, releases, liberates, thoroughly liberates. |
tena vuccati “thinamiddhā cittaṃ parisodhetī”ti. |
Therefore, it is said, "purifying his mind from sloth and torpor." |
♦ 552. “uddhaccakukkuccaṃ pahāyā”ti atthi uddhaccaṃ, atthi kukkuccaṃ. |
♦ 552. "Having abandoned restlessness and remorse" means there is restlessness, there is remorse. |
♦ tattha katamaṃ uddhaccaṃ? |
♦ What is restlessness there? |
yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa — idaṃ vuccati “uddhaccaṃ”. |
That mental agitation, uncalmness, mental distraction, mental bewilderment—this is called "restlessness." |
♦ tattha katamaṃ kukkuccaṃ? |
♦ What is remorse there? |
akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekhā — idaṃ vuccati “kukkuccaṃ”. |
Perceiving what is allowable as unallowable, perceiving what is unallowable as allowable, perceiving what is blameless as blameworthy, perceiving what is blameworthy as blameless; such regret, being regretful, state of being regretful of mind, mental vexation—this is called "remorse." |
iti idañca uddhaccaṃ idañca kukkuccaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
So, both this restlessness and this remorse are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “uddhaccakukkuccaṃ pahāyā”ti. |
Therefore, it is said, "having abandoned restlessness and remorse." |
♦ 553. “anuddhato”ti tassa uddhaccakukkuccassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. |
♦ 553. "Unruffled" means by casting off, vomiting forth, letting go of, abandoning, completely relinquishing, having abandoned and completely relinquished that restlessness and remorse. |
tena vuccati “anuddhato”ti. |
Therefore, it is said, "unruffled." |
♦ 554. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 554. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 555. “vūpasantacitto”ti . |
♦ 555. "With his mind inwardly peaceful." |
tattha katamaṃ cittaṃ? |
What is the mind there? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “cittaṃ”. |
That mind, mentality, consciousness ...pe... that resultant mind-consciousness element—this is called "mind." |
idaṃ cittaṃ ajjhattaṃ santaṃ hoti samitaṃ vūpasantaṃ. |
This mind is inwardly calm, tranquil, subsided. |
tena vuccati “ajjhattaṃ vūpasantacitto”ti. |
Therefore, it is said, "with his mind inwardly peaceful." |
♦ 556. “uddhaccakukkuccā cittaṃ parisodhetī”ti atthi uddhaccaṃ, atthi kukkuccaṃ. |
♦ 556. "Purifying his mind from restlessness and remorse" means there is restlessness, there is remorse. |
♦ tattha katamaṃ uddhaccaṃ? |
♦ What is restlessness there? |
yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa — idaṃ vuccati “uddhaccaṃ”. |
That mental agitation, uncalmness, mental distraction, mental bewilderment—this is called "restlessness." |
♦ tattha katamaṃ kukkuccaṃ ... pe ... idaṃ vuccati “kukkuccaṃ”. |
♦ What is remorse there ...pe... this is called "remorse." |
♦ tattha katamaṃ cittaṃ ... pe ... idaṃ vuccati “cittaṃ”. |
♦ What is the mind there ...pe... this is called "mind." |
idaṃ cittaṃ imamhā uddhaccakukkuccā sodheti visodheti parisodheti moceti vimoceti parimoceti. |
This mind, from this restlessness and remorse, he cleanses, purifies, thoroughly purifies, releases, liberates, thoroughly liberates. |
tena vuccati “uddhaccakukkuccā cittaṃ parisodhetī”ti. |
Therefore, it is said, "purifying his mind from restlessness and remorse." |
♦ 557. “vicikicchaṃ pahāyā”ti, tattha katamā vicikicchā? |
♦ 557. "Having abandoned doubt" means what is doubt there? |
yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvidhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho — ayaṃ vuccati “vicikicchā”. |
That wavering, being wavering, state of being wavering, uncertainty, doubt, indecision, two-fold path, perplexity, grasping at uncertainty, creeping, crawling, not comprehending, mental rigidity of mind, mental vexation—this is called "doubt." |
ayaṃ vicikicchā santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
This doubt is calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “vicikicchaṃ pahāyā”ti. |
Therefore, it is said, "having abandoned doubt." |
♦ 558. “tiṇṇavicikiccho”ti, imaṃ vicikicchaṃ tiṇṇo hoti uttiṇṇo nittiṇṇo pāraṅgato pāramanuppatto. |
♦ 558. "Having crossed over doubt" means he has crossed over, overcome, utterly transcended this doubt, reached the other shore, attained the ultimate. |
tena vuccati “tiṇṇavicikiccho”ti. |
Therefore, it is said, "having crossed over doubt." |
♦ 559. “akathaṃkathī kusalesu dhammesū”ti imāya vicikicchāya kusalesu dhammesu na kaṅkhati na vicikicchati akathaṃkathī hoti nikkathaṃkathī vikathaṃkatho. |
♦ 559. "Free from perplexity concerning skillful qualities" means because of this doubt, he does not waver, he does not doubt concerning skillful qualities; he is free from perplexity, completely free from perplexity, without perplexity. |
tena vuccati “akathaṃkathī kusalesu dhammesū”ti. |
Therefore, it is said, "free from perplexity concerning skillful qualities." |
♦ 560. “vicikicchāya cittaṃ parisodhetī”ti, tattha katamā vicikicchā? |
♦ 560. "Purifying his mind from doubt" means what is doubt there? |
yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ chambhitattaṃ cittassa manovilekho — ayaṃ vuccati “vicikicchā”. |
That wavering, being wavering, state of being wavering, mental rigidity of mind, mental vexation—this is called "doubt." |
♦ tattha katamaṃ cittaṃ? |
♦ What is the mind there? |
yaṃ cittaṃ mano mānasaṃ ... pe ... tajjāmanoviññāṇadhātu — idaṃ vuccati “cittaṃ”. |
That mind, mentality, consciousness ...pe... that resultant mind-consciousness element—this is called "mind." |
idaṃ cittaṃ imāya vicikicchāya sodheti visodheti parisodheti moceti vimoceti parimoceti. |
This mind, from this doubt, he cleanses, purifies, thoroughly purifies, releases, liberates, thoroughly liberates. |
tena vuccati “vicikicchāya cittaṃ parisodhetī”ti. |
Therefore, it is said, "purifying his mind from doubt." |
♦ 561. “ime pañca nīvaraṇe pahāyā”ti ime pañca nīvaraṇā santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
♦ 561. "Having abandoned these five hindrances" means these five hindrances are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “ime pañca nīvaraṇe pahāyā”ti. |
Therefore, it is said, "having abandoned these five hindrances." |
♦ 562. “cetaso upakkilese”ti ime pañca nīvaraṇā cittassa upakkilesā. |
♦ 562. "Defilements of the mind" means these five hindrances are defilements of the mind. |
♦ 563. “paññāya dubbalīkaraṇe”ti imehi pañcahi nīvaraṇehi anuppannā ceva paññā na uppajjati uppannā ca paññā nirujjhati. |
♦ 563. "Which weaken wisdom" means because of these five hindrances, wisdom that has not arisen does not arise, and wisdom that has arisen ceases. |
tena vuccati “paññāya dubbalīkaraṇe”ti. |
Therefore, it is said, "which weaken wisdom." |
♦ 564. “vivicceva kāmehi vivicca akusalehi dhammehī”ti tattha katame kāmā? |
♦ 564. "Quite secluded from sensual pleasures, secluded from unwholesome states" means what are sensual pleasures there? |
chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo — ime vuccanti “kāmā”. |
Desire is sensual pleasure, passion is sensual pleasure, desirous passion is sensual pleasure, intention is sensual pleasure, passion is sensual pleasure, passionate intention is sensual pleasure—these are called "sensual pleasures." |
♦ tattha katame akusalā dhammā? |
♦ What are unwholesome states there? |
kāmacchando, byāpādo, thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā — ime vuccanti “akusalā dhammā”. |
Sensual desire, ill-will, sloth, torpor, restlessness, remorse, doubt—these are called "unwholesome states." |
iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti. |
So, he is secluded from both these sensual pleasures and these unwholesome states. |
tena vuccati “vivicceva kāmehi vivicca akusalehi dhammehī”ti. |
Therefore, it is said, "quite secluded from sensual pleasures, secluded from unwholesome states." |
♦ 565. “savitakkaṃ savicāran”ti atthi vitakko, atthi vicāro. |
♦ 565. "Accompanied by directed thought and evaluation" means there is directed thought, there is evaluation. |
♦ tattha katamo vitakko? |
♦ What is directed thought there? |
yo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo — ayaṃ vuccati “vitakko”. |
That thought, directed thought, intention, application, applying, placing of mind, right intention—this is called "directed thought." |
♦ tattha katamo vicāro? |
♦ What is evaluation there? |
yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā — ayaṃ vuccati vicāro. |
That movement, evaluation, repeated evaluation, close evaluation, mental following, mental pondering—this is called "evaluation." |
iti iminā ca vitakkena iminā ca vicārena upeto hoti ... pe ... samannāgato. |
So, he is endowed with, ...pe..., complete with both this directed thought and this evaluation. |
tena vuccati “savitakkaṃ savicāran”ti. |
Therefore, it is said, "accompanied by directed thought and evaluation." |
♦ 566. “vivekajan”ti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā — te imasmiṃ viveke jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. |
♦ 566. "Born of seclusion" means directed thought, evaluation, rapture, pleasure, one-pointedness of mind—these are born, arisen, produced, come into being, manifested in this seclusion. |
tena vuccati “vivekajan”ti. |
Therefore, it is said, "born of seclusion." |
♦ 567. “pītisukhan”ti atthi pīti, atthi sukhaṃ. |
♦ 567. "Rapture and pleasure" means there is rapture, there is pleasure. |
♦ tattha katamā pīti? |
♦ What is rapture there? |
yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa — ayaṃ vuccati “pīti”. |
That rapture, joy, gladdening, delighting, exhilaration, exultation, satisfaction, mental satisfaction—this is called "rapture." |
♦ tattha katamaṃ sukhaṃ? |
♦ What is pleasure there? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — idaṃ vuccati “sukhaṃ”. |
That mental comfort, mental pleasure, pleasant feeling born of mental contact, pleasant feeling born of mental contact—this is called "pleasure." |
idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. |
This pleasure is accompanied by, co-arisen with, conjoined with, associated with this rapture. |
tena vuccati “pītisukhan”ti. |
Therefore, it is said, "rapture and pleasure." |
♦ 568. “paṭhaman”ti gaṇanānupubbatā paṭhamaṃ. |
♦ 568. "First" means first in numerical order. |
idaṃ paṭhamaṃ samāpajjatīti paṭhamaṃ. |
It is called "first" because one attains this first. |
♦ 569. “jhānan”ti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
♦ 569. "Jhana" means directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
♦ 570. “upasampajjā”ti yo paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 570. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the first jhana. |
♦ 571. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 571. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 572. “vitakkavicārānaṃ vūpasamā”ti, atthi vitakko, atthi vicāro. |
♦ 572. "With the subsiding of directed thought and evaluation" means there is directed thought, there is evaluation. |
♦ tattha katamo vitakko? |
♦ What is directed thought there? |
yo takko vitakko ... pe ... sammāsaṅkappo — ayaṃ vuccati “vitakko”. |
That thought, directed thought ...pe... right intention—this is called "directed thought." |
♦ tattha katamo vicāro? |
♦ What is evaluation there? |
yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā — ayaṃ vuccati “vicāro”. |
That movement, evaluation, repeated evaluation, close evaluation, mental following, mental pondering—this is called "evaluation." |
iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
So, both this directed thought and this evaluation are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “vitakkavicārānaṃ vūpasamā”ti. |
Therefore, it is said, "with the subsiding of directed thought and evaluation." |
♦ 573. “ajjhattan”ti yaṃ ajjhattaṃ paccattaṃ. |
♦ 573. "Internal" means that which is internal, personal. |
♦ 574. “sampasādanan”ti yā saddhā saddahanā okappanā abhippasādo. |
♦ 574. "Confidence" means that faith, conviction, assent, profound confidence. |
♦ 575. “cetaso ekodibhāvan”ti yā cittassa ṭhiti ... pe ... sammāsamādhi. |
♦ 575. "Unification of mind" means that mental steadfastness ...pe... right concentration. |
♦ 576. “avitakkaṃ avicāran”ti atthi vitakko, atthi vicāro. |
♦ 576. "Without directed thought and evaluation" means there is directed thought, there is evaluation. |
♦ tattha katamo vitakko? |
♦ What is directed thought there? |
yo takko vitakko ... pe ... sammāsaṅkappo — ayaṃ vuccati “vitakko”. |
That thought, directed thought ...pe... right intention—this is called "directed thought." |
♦ tattha katamo vicāro? |
♦ What is evaluation there? |
yo cāro anucāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā — ayaṃ vuccati “vicāro”. |
That movement, following, evaluation, repeated evaluation, close evaluation, mental following, mental pondering—this is called "evaluation." |
iti ayañca vitakko ayañca vicāro santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
So, both this directed thought and this evaluation are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “avitakkaṃ avicāran”ti. |
Therefore, it is said, "without directed thought and evaluation." |
♦ 577. “samādhijan”ti sampasādo pītisukhaṃ — te imasmiṃ samādhimhi jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. |
♦ 577. "Born of concentration" means confidence and rapture-pleasure—these are born, arisen, produced, come into being, manifested in this concentration. |
tena vuccati “samādhijan”ti. |
Therefore, it is said, "born of concentration." |
♦ 578. “pītisukhan”ti atthi pīti, atthi sukhaṃ. |
♦ 578. "Rapture and pleasure" means there is rapture, there is pleasure. |
♦ tattha katamā pīti ... pe ... ayaṃ vuccati “pīti”. |
♦ What is rapture there ...pe... this is called "rapture." |
♦ tattha katamaṃ sukhaṃ ... pe ... idaṃ vuccati “sukhaṃ”. |
♦ What is pleasure there ...pe... this is called "pleasure." |
idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. |
This pleasure is accompanied by, co-arisen with, conjoined with, associated with this rapture. |
tena vuccati “pītisukhan”ti. |
Therefore, it is said, "rapture and pleasure." |
♦ 579. “dutiyan”ti gaṇanānupubbatā dutiyaṃ. |
♦ 579. "Second" means second in numerical order. |
idaṃ dutiyaṃ samāpajjatīti dutiyaṃ. |
It is called "second" because one attains this second. |
♦ 580. “jhānan”ti sampasādo, pītisukhaṃ, cittassekaggatā. |
♦ 580. "Jhana" means confidence, rapture-pleasure, one-pointedness of mind. |
♦ 581. “upasampajjā”ti yo dutiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 581. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the second jhana. |
♦ 582. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 582. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 583. “pītiyā ca virāgā”ti tattha katamā pīti? |
♦ 583. "With the fading away of rapture" means what is rapture there? |
yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa — ayaṃ vuccati “pīti”. |
That rapture, joy, gladdening, delighting, exhilaration, exultation, satisfaction, mental satisfaction—this is called "rapture." |
ayaṃ pīti santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
This rapture is calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “pītiyā ca virāgā”ti. |
Therefore, it is said, "with the fading away of rapture." |
♦ 584. “upekkhako”ti tattha katamā upekkhā? |
♦ 584. "Equanimous" means what is equanimity there? |
yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa — ayaṃ vuccati “upekkhā”. |
That equanimity, equanimous observing, overseeing, impartiality of mind—this is called "equanimity." |
imāya upekkhāya upeto hoti ... pe ... samannāgato. |
He is endowed with, ...pe..., complete with this equanimity. |
tena vuccati “upekkhako”ti. |
Therefore, it is said, "equanimous." |
♦ 585. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 585. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 586. “sato ca sampajāno”ti tattha katamā sati? |
♦ 586. "Mindful and fully comprehending" means what is mindfulness there? |
yā sati anussati ... pe ... sammāsati — ayaṃ vuccati “sati”. |
That mindfulness, recollection ...pe... right mindfulness—this is called "mindfulness." |
♦ tattha katamaṃ sampajaññaṃ? |
♦ What is full comprehension there? |
yā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “sampajaññaṃ”. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "full comprehension." |
iti imāya ca satiyā iminā ca sampajaññena upeto hoti ... pe ... samannāgato. |
So, he is endowed with, ...pe..., complete with both this mindfulness and this full comprehension. |
tena vuccati “sato ca sampajāno”ti. |
Therefore, it is said, "mindful and fully comprehending." |
♦ 587. “sukhañca kāyena paṭisaṃvedetī”ti tattha katamaṃ sukhaṃ? |
♦ 587. "And experiences pleasure with the body" means what is pleasure there? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — idaṃ vuccati “sukhaṃ”. |
That mental comfort, mental pleasure, pleasant feeling born of mental contact, pleasant feeling born of mental contact—this is called "pleasure." |
♦ tattha katamo kāyo? |
♦ What is the body there? |
saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — ayaṃ vuccati “kāyo”. |
The aggregate of perception, the aggregate of mental formations, the aggregate of consciousness—this is called "body." |
idaṃ sukhaṃ iminā kāyena paṭisaṃvedeti. |
This pleasure, he experiences with this body. |
tena vuccati “sukhañca kāyena paṭisaṃvedetī”ti. |
Therefore, it is said, "and experiences pleasure with the body." |
♦ 588. “yaṃ taṃ ariyā ācikkhantī”ti tattha katame ariyā? |
♦ 588. "Of which the Noble Ones declare" means what are the Noble Ones there? |
ariyā vuccanti buddhā ca buddhasāvakā ca. |
The Noble Ones are called the Buddhas and the disciples of the Buddhas. |
te imaṃ ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttāniṃ karonti pakāsenti. |
They declare, teach, define, establish, make clear, analyze, make plain, elucidate. |
tena vuccati “yaṃ taṃ ariyā ācikkhantī”ti. |
Therefore, it is said, "of which the Noble Ones declare." |
♦ 589. “upekkhako satimā sukhavihārī”ti tattha katamā upekkhā? |
♦ 589. "He dwells equanimous, mindful, and happy" means what is equanimity there? |
yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa — ayaṃ vuccati “upekkhā”. |
That equanimity, equanimous observing, overseeing, impartiality of mind—this is called "equanimity." |
♦ tattha katamā sati? |
♦ What is mindfulness there? |
yā sati anussati ... pe ... sammāsati — ayaṃ vuccati “sati”. |
That mindfulness, recollection ...pe... right mindfulness—this is called "mindfulness." |
♦ tattha katamaṃ sukhaṃ? |
♦ What is pleasure there? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — idaṃ vuccati “sukhaṃ”. |
That mental comfort, mental pleasure, pleasant feeling born of mental contact, pleasant feeling born of mental contact—this is called "pleasure." |
iti imāya ca upekkhāya imāya ca satiyā iminā ca sukhena samannāgato iriyati vattati pāleti yapeti yāpeti carati viharati. |
So, being endowed with, complete with this equanimity, this mindfulness, and this pleasure, he moves, behaves, governs, maintains, carries on, lives, dwells. |
tena vuccati “upekkhako satimā sukhavihārī”ti. |
Therefore, it is said, "He dwells equanimous, mindful, and happy." |
♦ 590. “tatiyan”ti gaṇanānupubbatā tatiyaṃ. |
♦ 590. "Third" means third in numerical order. |
idaṃ tatiyaṃ samāpajjatīti tatiyaṃ. |
It is called "third" because one attains this third. |
♦ 591. “jhānan”ti upekkhā, sati, sampajaññaṃ, sukhaṃ, cittassekaggatā. |
♦ 591. "Jhana" means equanimity, mindfulness, full comprehension, pleasure, one-pointedness of mind. |
♦ 592. “upasampajjā”ti yo tatiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 592. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the third jhana. |
♦ 593. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 593. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 594. “sukhassa ca pahānā dukkhassa ca pahānā”ti, atthi sukhaṃ, atthi dukkhaṃ. |
♦ 594. "With the abandonment of pleasure and pain" means there is pleasure, there is pain. |
♦ tattha katamaṃ sukhaṃ? |
♦ What is pleasure there? |
yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā — idaṃ vuccati “sukhaṃ”. |
That bodily comfort, bodily pleasure, pleasant feeling born of bodily contact, pleasant feeling born of bodily contact—this is called "pleasure." |
♦ tattha katamaṃ dukkhaṃ? |
♦ What is pain there? |
yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā — idaṃ vuccati “dukkhaṃ”. |
That bodily discomfort, bodily pain, unpleasant feeling born of bodily contact, unpleasant feeling born of bodily contact—this is called "pain." |
iti idañca sukhaṃ idañca dukkhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
So, both this pleasure and this pain are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “sukhassa ca pahānā dukkhassa ca pahānā”ti. |
Therefore, it is said, "with the abandonment of pleasure and pain." |
♦ 595. “pubbeva somanassadomanassānaṃ atthaṅgamā”ti atthi somanassaṃ, atthi domanassaṃ. |
♦ 595. "And with the prior passing away of joy and sorrow" means there is joy, there is sorrow. |
♦ tattha katamaṃ somanassaṃ? |
♦ What is joy there? |
yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — idaṃ vuccati “somanassaṃ”. |
That mental comfort, mental pleasure, pleasant feeling born of mental contact, pleasant feeling born of mental contact—this is called "joy." |
♦ tattha katamaṃ domanassaṃ? |
♦ What is sorrow there? |
yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā — idaṃ vuccati “domanassaṃ”. |
That mental discomfort, mental pain, unpleasant feeling born of mental contact, unpleasant feeling born of mental contact—this is called "sorrow." |
iti idañca somanassaṃ idañca domanassaṃ pubbeva santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
So, both this joy and this sorrow are previously calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “pubbeva somanassadomanassānaṃ atthaṅgamā”ti. |
Therefore, it is said, "and with the prior passing away of joy and sorrow." |
♦ 596. “adukkhamasukhan”ti yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā. |
♦ 596. "Neither painful nor pleasant" means that mental feeling which is neither pleasant nor unpleasant, neither painful nor pleasant feeling born of mental contact. |
tena vuccati “adukkhamasukhan”ti. |
Therefore, it is said, "neither painful nor pleasant." |
♦ 597. “upekkhāsatipārisuddhin”ti, tattha katamā upekkhā? |
♦ 597. "Purified by equanimity and mindfulness" means what is equanimity there? |
yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa — ayaṃ vuccati “upekkhā”. |
That equanimity, equanimous observing, overseeing, impartiality of mind—this is called "equanimity." |
♦ tattha katamā sati? |
♦ What is mindfulness there? |
yā sati anussati ... pe ... sammāsati — ayaṃ vuccati “sati”. |
That mindfulness, recollection ...pe... right mindfulness—this is called "mindfulness." |
ayaṃ sati imāya upekkhāya vivaṭā hoti parisuddhā pariyodātā. |
This mindfulness, through this equanimity, is open, pure, purified. |
tena vuccati “upekkhāsatipārisuddhin”ti. |
Therefore, it is said, "purified by equanimity and mindfulness." |
♦ 598. “catutthan”ti gaṇanānupubbatā catutthaṃ, idaṃ catutthaṃ samāpajjatīti catutthaṃ. |
♦ 598. "Fourth" means fourth in numerical order, it is called "fourth" because one attains this fourth. |
♦ 599. “jhānan”ti upekkhā, sati, cittassekaggatā. |
♦ 599. "Jhana" means equanimity, mindfulness, one-pointedness of mind. |
♦ 600. “upasampajjā”ti yo catutthassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 600. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the fourth jhana. |
♦ 601. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 601. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 602. “sabbaso rūpasaññānaṃ samatikkamā”ti tattha katamā rūpasaññā? |
♦ 602. "Having completely transcended perceptions of form" means what are perceptions of form there? |
rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ — imā vuccanti “rūpasaññāyo”. |
Perceptions, perceiving, state of perceiving of one who has attained or reborn into the realm of form, or one who dwells happily in this present life—these are called "perceptions of form." |
imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. |
He has transcended, overcome, completely transcended these perceptions of form. |
tena vuccati “sabbaso rūpasaññānaṃ samatikkamā”ti. |
Therefore, it is said, "having completely transcended perceptions of form." |
♦ 603. “paṭighasaññānaṃ atthaṅgamā”ti tattha katamā paṭighasaññā? |
♦ 603. "With the disappearance of perceptions of sensory impact" means what are perceptions of sensory impact there? |
rūpasaññā saddasaññā ... pe ... phoṭṭhabbasaññā — imā vuccanti paṭighasaññāyo. |
Perceptions of form, perceptions of sound ...pe... perceptions of tactile sensation—these are called perceptions of sensory impact. |
imā paṭighasaññāyo santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. |
These perceptions of sensory impact are calmed, tranquilized, subsided, vanished, ceased, annihilated, gone to annihilation, dried up, withered, brought to an end. |
tena vuccati “paṭighasaññānaṃ atthaṅgamā”ti. |
Therefore, it is said, "with the disappearance of perceptions of sensory impact." |
♦ 604. “nānattasaññānaṃ amanasikārā”ti tattha katamā nānattasaññā? |
♦ 604. "And with non-attention to perceptions of diversity" means what are perceptions of diversity there? |
asamāpannassa manodhātu samaṅgissa vā manoviññāṇadhātu samaṅgissa vā saññā sañjānanā sañjānitattaṃ — imā vuccanti “nānattasaññāyo”. |
Perceptions, perceiving, state of perceiving of one whose mind element is complete, or whose mind-consciousness element is complete, when he has not attained (absorption)—these are called "perceptions of diversity." |
imā nānattasaññāyo na manasi karoti. |
He does not attend to these perceptions of diversity. |
tena vuccati “nānattasaññānaṃ amanasikārā”ti. |
Therefore, it is said, "and with non-attention to perceptions of diversity." |
♦ 605. “ananto ākāso”ti, tattha katamo ākāso? |
♦ 605. "Space is infinite" means what is space there? |
yo ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ catūhi mahābhūtehi — ayaṃ vuccati “ākāso”. |
That space, the spatial element, the non-obstructive, the non-obstructive element, the emptiness, the emptiness element, the uncontacted by the four great elements—this is called "space." |
tasmiṃ ākāse cittaṃ ṭhapeti saṇṭhapeti anantaṃ pharati. |
In that space, he places his mind, establishes it, pervades it infinitely. |
tena vuccati “ananto ākāso”ti. |
Therefore, it is said, "Space is infinite." |
♦ 606. “ākāsānañcāyatanan”ti ākāsānañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
♦ 606. "Dimension of infinite space" means the mental and conscious phenomena of one who has attained or reborn into the dimension of infinite space, or one who dwells happily in this present life. |
♦ 607. “upasampajjā”ti yo ākāsānañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 607. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the dimension of infinite space. |
♦ 608. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 608. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 609. “sabbaso ākāsānañcāyatanaṃ samatikkammā”ti imaṃ ākāsānañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. |
♦ 609. "Having completely transcended the dimension of infinite space" means he has transcended, overcome, completely transcended this dimension of infinite space. |
tena vuccati “sabbaso ākāsānañcāyatanaṃ samatikkammā”ti. |
Therefore, it is said, "having completely transcended the dimension of infinite space." |
♦ 610. “anantaṃ viññāṇan”ti taṃyeva ākāsaṃ viññāṇena phuṭṭhaṃ manasi karoti anantaṃ pharati. |
♦ 610. "Consciousness is infinite" means he attends to that very space as pervaded by consciousness, he pervades it infinitely. |
tena vuccati “anantaṃ viññāṇan”ti. |
Therefore, it is said, "Consciousness is infinite." |
♦ 611. “viññāṇañcāyatanan”ti viññāṇañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
♦ 611. "Dimension of infinite consciousness" means the mental and conscious phenomena of one who has attained or reborn into the dimension of infinite consciousness, or one who dwells happily in this present life. |
♦ 612. “upasampajjā”ti yo viññāṇañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 612. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the dimension of infinite consciousness. |
♦ 613. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 613. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 614. “sabbaso viññāṇañcāyatanaṃ samatikkammā”ti imaṃ viññāṇañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. |
♦ 614. "Having completely transcended the dimension of infinite consciousness" means he has transcended, overcome, completely transcended this dimension of infinite consciousness. |
tena vuccati “sabbaso viññāṇañcāyatanaṃ samatikkammā”ti. |
Therefore, it is said, "having completely transcended the dimension of infinite consciousness." |
♦ 615. “natthi kiñcī”ti taṃyeva viññāṇaṃ bhāveti vibhāveti antarabhāveti, “natthi kiñcī”ti passati. |
♦ 615. "There is nothingness" means he cultivates, makes to disappear, annihilates that very consciousness, he sees "there is nothingness." |
tena vuccati “natthi kiñcī”ti. |
Therefore, it is said, "There is nothingness." |
♦ 616. “ākiñcaññāyatanan”ti ākiñcaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
♦ 616. "Dimension of nothingness" means the mental and conscious phenomena of one who has attained or reborn into the dimension of nothingness, or one who dwells happily in this present life. |
♦ 617. “upasampajjā”ti yo ākiñcaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 617. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the dimension of nothingness. |
♦ 618. “viharatī”ti ... pe ... tena vuccati “viharatī”ti. |
♦ 618. "Dwells" ...pe... Therefore, it is said, "dwells." |
♦ 619. “sabbaso ākiñcaññāyatanaṃ samatikkammā”ti imaṃ ākiñcaññāyatanaṃ atikkanto hoti vītikkanto samatikkanto. |
♦ 619. "Having completely transcended the dimension of nothingness" means he has transcended, overcome, completely transcended this dimension of nothingness. |
tena vuccati “sabbaso ākiñcaññāyatanaṃ samatikkammā”ti. |
Therefore, it is said, "having completely transcended the dimension of nothingness." |
♦ “nevasaññīnāsaññī”ti taṃyeva ākiñcaññāyatanaṃ santato manasi karoti saṅkhārāvasesasamāpattiṃ bhāveti. |
♦ "Neither perception nor non-perception" means he continuously attends to that very dimension of nothingness, he cultivates the attainment of residual mental formations. |
tena vuccati “nevasaññīnāsaññī”ti . |
Therefore, it is said, "neither perception nor non-perception." |
♦ 620. “nevasaññānāsaññāyatanan”ti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
♦ 620. "Dimension of neither perception nor non-perception" means the mental and conscious phenomena of one who has attained or reborn into the dimension of neither perception nor non-perception, or one who dwells happily in this present life. |
♦ 621. “upasampajjā”ti yo nevasaññānāsaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
♦ 621. "Enters and dwells in" means that acquisition, obtainment, attainment, accomplishment, experience, realization, full attainment of the dimension of neither perception nor non-perception. |
♦ 622. “viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. |
♦ 622. "Dwells" means moves, behaves, governs, maintains, carries on, lives, dwells. |
tena vuccati “viharatī”ti. |
Therefore, it is said, "dwells." |
♦ suttantabhājanīyaṃ. |
♦ Suttanta Exposition. |
♦ 2. abhidhammabhājanīyaṃ |
♦ 2. Abhidhamma Exposition |
♦ 1. rūpāvacarakusalaṃ |
♦ 1. Wholesome Rūpāvacara (Fine-Material Realm) |
♦ 623. cattāri jhānāni — paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
♦ 623. Four jhanas: the first jhana, the second jhana, the third jhana, the fourth jhana. |
♦ 624. tattha katamaṃ paṭhamaṃ jhānaṃ? |
♦ 624. What is the first jhana there? |
idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti — vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana (e.g., of the earth kasina), at that time the jhana is five-factored: directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “paṭhamaṃ jhānaṃ”. |
This is called "the first jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ dutiyaṃ jhānaṃ? |
♦ What is the second jhana there? |
idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti — pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, with the subsiding of directed thought and evaluation ...pe... enters and dwells in the second jhana (e.g., of the earth kasina), at that time the jhana is three-factored: rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “dutiyaṃ jhānaṃ”. |
This is called "the second jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ tatiyaṃ jhānaṃ? |
♦ What is the third jhana there? |
idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā ... pe ... tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, with the fading away of rapture ...pe... enters and dwells in the third jhana (e.g., of the earth kasina), at that time the jhana is two-factored: pleasure, one-pointedness of mind. |
idaṃ vuccati “tatiyaṃ jhānaṃ”. |
This is called "the third jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ catutthaṃ jhānaṃ? |
♦ What is the fourth jhana there? |
idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, with the abandonment of pleasure ...pe... enters and dwells in the fourth jhana (e.g., of the earth kasina), at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “catutthaṃ jhānaṃ”. |
This is called "the fourth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ catukkaṃ. |
♦ Fourfold. |
♦ 625. idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti — vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
♦ 625. Here, when a monk cultivates the path to rebirth in the fine-material realm, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana (e.g., of the earth kasina), at that time the jhana is five-factored: directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “paṭhamaṃ jhānaṃ”. |
This is called "the first jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti — vicāro, pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, quite secluded from sensual pleasures, secluded from unwholesome states, without directed thought, with only evaluation, born of seclusion, with rapture and pleasure, enters and dwells in the second jhana (e.g., of the earth kasina), at that time the jhana is four-factored: evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “dutiyaṃ jhānaṃ”. |
This is called "the second jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā ... pe ... tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti — pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, with the subsiding of directed thought and evaluation ...pe... enters and dwells in the third jhana (e.g., of the earth kasina), at that time the jhana is three-factored: rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “tatiyaṃ jhānaṃ”. |
This is called "the third jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā ... pe ... catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, with the fading away of rapture ...pe... enters and dwells in the fourth jhana (e.g., of the earth kasina), at that time the jhana is two-factored: pleasure, one-pointedness of mind. |
idaṃ vuccati “catutthaṃ jhānaṃ”. |
This is called "the fourth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā ... pe ... pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, with the abandonment of pleasure ...pe... enters and dwells in the fifth jhana (e.g., of the earth kasina), at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “pañcamaṃ jhānaṃ”. |
This is called "the fifth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ pañcakaṃ. |
♦ Fivefold. |
♦ 2. arūpāvacarakusalaṃ |
♦ 2. Arūpāvacara (Immaterial Realm) Wholesome |
♦ 626. idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
♦ 626. Here, when a monk cultivates the path to rebirth in the immaterial realm, having completely transcended the dimension of nothingness, accompanied by the perception of neither perception nor non-perception, and with the abandonment of pleasure ...pe... enters and dwells in the fourth jhana, at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “catutthaṃ jhānaṃ”. |
This is called "the fourth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ 3. lokuttarakusalaṃ |
♦ 3. Lokuttara (Supramundane) Wholesome |
♦ 627. cattāri jhānāni — paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
♦ 627. Four jhanas: the first jhana, the second jhana, the third jhana, the fourth jhana. |
♦ 628. tattha katamaṃ paṭhamaṃ jhānaṃ? |
♦ 628. What is the first jhana there? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti — vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana, with difficult practice and slow direct knowledge, at that time the jhana is five-factored: directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “paṭhamaṃ jhānaṃ”. |
This is called "the first jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ dutiyaṃ jhānaṃ? |
♦ What is the second jhana there? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti — pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, with the subsiding of directed thought and evaluation ...pe... enters and dwells in the second jhana, with difficult practice and slow direct knowledge, at that time the jhana is three-factored: rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “dutiyaṃ jhānaṃ”. |
This is called "the second jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ tatiyaṃ jhānaṃ? |
♦ What is the third jhana there? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā ... pe ... tatiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, with the fading away of rapture ...pe... enters and dwells in the third jhana, with difficult practice and slow direct knowledge, at that time the jhana is two-factored: pleasure, one-pointedness of mind. |
idaṃ vuccati “tatiyaṃ jhānaṃ”. |
This is called "the third jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ catutthaṃ jhānaṃ? |
♦ What is the fourth jhana there? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, with the abandonment of pleasure ...pe... enters and dwells in the fourth jhana, with difficult practice and slow direct knowledge, at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “catutthaṃ jhānaṃ”. |
This is called "the fourth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ catukkaṃ. |
♦ Fourfold. |
♦ 629. idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti — vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
♦ 629. Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana, with difficult practice and slow direct knowledge, at that time the jhana is five-factored: directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “paṭhamaṃ jhānaṃ”. |
This is called "the first jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti vicāro pīti sukhaṃ cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, quite secluded from sensual pleasures, secluded from unwholesome states, without directed thought, with only evaluation, born of seclusion, with rapture and pleasure, enters and dwells in the second jhana, with difficult practice and slow direct knowledge, at that time the jhana is four-factored: evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “dutiyaṃ jhānaṃ”. |
This is called "the second jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā ... pe ... tatiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti — pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, with the subsiding of directed thought and evaluation ...pe... enters and dwells in the third jhana, with difficult practice and slow direct knowledge, at that time the jhana is three-factored: rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “tatiyaṃ jhānaṃ”. |
This is called "the third jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā ... pe ... catutthaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, with the fading away of rapture ...pe... enters and dwells in the fourth jhana, with difficult practice and slow direct knowledge, at that time the jhana is two-factored: pleasure, one-pointedness of mind. |
idaṃ vuccati “catutthaṃ jhānaṃ”. |
This is called "the fourth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā ... pe ... pañcamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, with the abandonment of pleasure ...pe... enters and dwells in the fifth jhana, with difficult practice and slow direct knowledge, at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “pañcamaṃ jhānaṃ”. |
This is called "the fifth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ pañcakaṃ. |
♦ Fivefold. |
♦ 4. rūpāvacaravipākā |
♦ 4. Rūpāvacara (Fine-Material Realm) Results |
♦ 630. cattāri jhānāni — paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
♦ 630. Four jhanas: the first jhana, the second jhana, the third jhana, the fourth jhana. |
♦ 631. tattha katamaṃ paṭhamaṃ jhānaṃ? |
♦ 631. What is the first jhana there? |
idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana (e.g., of the earth kasina), at that time there is contact ...pe... there is non-distraction. |
ime dhammā kusalā. |
These phenomena are wholesome. |
tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti — vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
As a result of that wholesome kamma in the fine-material realm, having been done, having been accumulated, as a result, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana (e.g., of the earth kasina), at that time the jhana is five-factored: directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “paṭhamaṃ jhānaṃ”. |
This is called "the first jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ dutiyaṃ jhānaṃ? |
♦ What is the second jhana there? |
idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti. |
Here, when a monk cultivates the path to rebirth in the fine-material realm, with the subsiding of directed thought and evaluation ...pe... enters and dwells in the second jhana (e.g., of the earth kasina), at that time there is contact ...pe... there is non-distraction. |
ime dhammā kusalā. |
These phenomena are wholesome. |
tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ ... pe ... tatiyaṃ jhānaṃ ... pe ... catutthaṃ jhānaṃ ... pe ... paṭhamaṃ jhānaṃ ... pe ... pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
As a result of that wholesome kamma in the fine-material realm, having been done, having been accumulated, as a result, with the subsiding of directed thought and evaluation ...pe... the second jhana ...pe... the third jhana ...pe... the fourth jhana ...pe... the first jhana ...pe... enters and dwells in the fifth jhana (e.g., of the earth kasina), at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “pañcamaṃ jhānaṃ”. |
This is called "the fifth jhana." |
avasesā dhammā jhānasampayuttā ... pe .... |
The remaining phenomena are associated with jhana ...pe.... |
♦ 5. arūpāvacaravipākā |
♦ 5. Arūpāvacara (Immaterial Realm) Results |
♦ 632. idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti. |
♦ 632. Here, when a monk cultivates the path to rebirth in the immaterial realm, having completely transcended the dimension of nothingness, accompanied by the perception of neither perception nor non-perception, and with the abandonment of pleasure ...pe... enters and dwells in the fourth jhana, at that time there is contact ...pe... there is non-distraction. |
ime dhammā kusalā. |
These phenomena are wholesome. |
tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
As a result of that wholesome kamma in the immaterial realm, having been done, having been accumulated, as a result, having completely transcended the dimension of nothingness, accompanied by the perception of neither perception nor non-perception, and with the abandonment of pleasure ...pe... enters and dwells in the fourth jhana, at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “catutthaṃ jhānaṃ”. |
This is called "the fourth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ 6. lokuttaravipākā |
♦ 6. Lokuttara (Supramundane) Results |
♦ 633. cattāri jhānāni — paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
♦ 633. Four jhanas: the first jhana, the second jhana, the third jhana, the fourth jhana. |
♦ 634. tattha katamaṃ paṭhamaṃ jhānaṃ? |
♦ 634. What is the first jhana there? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana, with difficult practice and slow direct knowledge, at that time there is contact ...pe... there is non-distraction. |
ime dhammā kusalā. |
These phenomena are wholesome. |
tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti — vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
As a result of that wholesome supramundane jhana, having been done, having been developed, as a result, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana, with difficult practice and slow direct knowledge, empty, at that time the jhana is five-factored: directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “paṭhamaṃ jhānaṃ”. |
This is called "the first jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ dutiyaṃ jhānaṃ? |
♦ What is the second jhana there? |
idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti ... pe ... avikkhepo hoti. |
Here, when a monk cultivates the supramundane jhana, which is leading out, not accumulating, for the abandonment of wrong views, for the attainment of the first stage, with the subsiding of directed thought and evaluation ...pe... enters and dwells in the second jhana, with difficult practice and slow direct knowledge, at that time there is contact ...pe... there is non-distraction. |
ime dhammā kusalā. |
These phenomena are wholesome. |
tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ ... pe ... tatiyaṃ jhānaṃ ... pe ... catutthaṃ jhānaṃ ... pe ... paṭhamaṃ jhānaṃ ... pe ... pañcamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
As a result of that wholesome supramundane jhana, having been done, having been developed, as a result, with the subsiding of directed thought and evaluation ...pe... the second jhana ...pe... the third jhana ...pe... the fourth jhana ...pe... the first jhana ...pe... enters and dwells in the fifth jhana, with difficult practice and slow direct knowledge, empty, at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “pañcamaṃ jhānaṃ”. |
This is called "the fifth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ 7. rūpārūpāvacarakiriyā |
♦ 7. Rūpāvacara and Arūpāvacara Functional Consciousness |
♦ 635. cattāri jhānāni — paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
♦ 635. Four jhanas: the first jhana, the second jhana, the third jhana, the fourth jhana. |
♦ 636. tattha katamaṃ paṭhamaṃ jhānaṃ? |
♦ 636. What is the first jhana there? |
idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti — vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
Here, when a monk cultivates fine-material realm jhana, which is functional (neither wholesome nor unwholesome and not a result of kamma), a comfortable dwelling in this present life, quite secluded from sensual pleasures ...pe... enters and dwells in the first jhana (e.g., of the earth kasina), at that time the jhana is five-factored: directed thought, evaluation, rapture, pleasure, one-pointedness of mind. |
idaṃ vuccati “paṭhamaṃ jhānaṃ”. |
This is called "the first jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ tattha katamaṃ dutiyaṃ jhānaṃ? |
♦ What is the second jhana there? |
idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ ... pe ... tatiyaṃ jhānaṃ ... pe ... catutthaṃ jhānaṃ ... pe ... paṭhamaṃ jhānaṃ ... pe ... pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
Here, when a monk cultivates fine-material realm jhana, which is functional (neither wholesome nor unwholesome and not a result of kamma), a comfortable dwelling in this present life, with the subsiding of directed thought and evaluation ...pe... the second jhana ...pe... the third jhana ...pe... the fourth jhana ...pe... the first jhana ...pe... enters and dwells in the fifth jhana (e.g., of the earth kasina), at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “pañcamaṃ jhānaṃ”. |
This is called "the fifth jhana." |
avasesā dhammā jhānasampayuttā. |
The remaining phenomena are associated with jhana. |
♦ 637. idha bhikkhu yasmiṃ samaye arūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti — upekkhā, cittassekaggatā. |
♦ 637. Here, when a monk cultivates immaterial realm jhana, which is functional (neither wholesome nor unwholesome and not a result of kamma), a comfortable dwelling in this present life, having completely transcended the dimension of nothingness, accompanied by the perception of neither perception nor non-perception, and with the abandonment of pleasure ...pe... enters and dwells in the fourth jhana, at that time the jhana is two-factored: equanimity, one-pointedness of mind. |
idaṃ vuccati “catutthaṃ jhānaṃ”. |
This is called "the fourth jhana." |
avasesā dhammā jhānasampayuttāti. |
The remaining phenomena are associated with jhana. |
♦ abhidhammabhājanīyaṃ. |
♦ Abhidhamma Exposition. |
♦ 3. pañhāpucchakaṃ |
♦ 3. Questions |
♦ [unnamed] |
♦ [unnamed] |
♦ 638. cattāri jhānāni — idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati ... pe ... vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati ... pe ... pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti — “upekkhako satimā sukhavihārī”ti tatiyaṃ jhānaṃ upasampajja viharati ... pe ... sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
♦ 638. Four jhanas: Here, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by directed thought and evaluation, born of seclusion, and filled with rapture and pleasure ...pe... with the subsiding of directed thought and evaluation, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without directed thought and evaluation, born of concentration, and filled with rapture and pleasure ...pe... with the fading away of rapture, he dwells equanimous, mindful and fully comprehending, and experiences pleasure with the body, of which the Noble Ones declare: "He dwells equanimous, mindful, and happy," and enters and dwells in the third jhana ...pe... with the abandonment of pleasure and pain, and with the prior passing away of joy and sorrow, he enters and dwells in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. |
♦ 639. catunnaṃ jhānānaṃ kati kusalā, kati akusalā, kati abyākatā ... pe ... kati saraṇā, kati araṇā? |
♦ 639. Of the four jhanas, how many are wholesome, how many are unwholesome, how many are indeterminate ...pe... how many are with support, how many are without support? |
♦ 1. tikaṃ |
♦ 1. Triads |
♦ 640. siyā kusalā, siyā abyākatā. |
♦ 640. Some are wholesome, some are indeterminate. |
tīṇi jhānāni — etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā sukhāya vedanāya sampayuttā, catutthaṃ jhānaṃ — etthuppannaṃ adukkhamasukhaṃ vedanaṃ ṭhapetvā adukkhamasukhāya vedanāya sampayuttaṃ. |
Three jhanas—excluding the pleasure feeling arisen therein, are associated with pleasant feeling; the fourth jhana—excluding the neither-painful-nor-pleasant feeling arisen therein, is associated with neither-painful-nor-pleasant feeling. |
siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
Some are results, some are resultant-bearing, some are neither-result-nor-resultant-bearing. |
siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
Some are clung to and clinging-supported, some are not clung to but clinging-supported, some are not clung to and not clinging-supported. |
siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhāsaṃkilesikā. |
Some are undefiled and defiling, some are undefiled and not defiling. |
paṭhamaṃ jhānaṃ — etthuppanne vitakkavicāre ṭhapetvā savitakkaṃ savicāraṃ, tīṇi jhānāni avitakkāvicārā. |
The first jhana—excluding the directed thought and evaluation arisen therein, is with directed thought and with evaluation; three jhanas are without directed thought and without evaluation. |
dve jhānāni — etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, tīṇi jhānāni — etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ — etthuppannaṃ upekkhaṃ ṭhapetvā upekkhāsahagataṃ. |
Two jhanas—excluding the rapture arisen therein, are accompanied by rapture; three jhanas—excluding the pleasure arisen therein, are accompanied by pleasure; the fourth jhana—excluding the equanimity arisen therein, is accompanied by equanimity. |
neva dassanena na bhāvanāya pahātabbā. |
They are not to be abandoned by seeing nor by development. |
neva dassanena na bhāvanāya pahātabbahetukā. |
They are not to be abandoned by seeing nor by development, nor are their roots to be so abandoned. |
siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. |
Some are leading to accumulation, some are leading to decrease, some are neither leading to accumulation nor leading to decrease. |
siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. |
Some are trainees, some are accomplished ones, some are neither trainees nor accomplished ones. |
siyā mahaggatā, siyā appamāṇā. |
Some are great, some are immeasurable. |
tīṇi jhānāni na vattabbā parittārammaṇātipi, mahaggatārammaṇātipi, siyā appamāṇārammaṇā, siyā na vattabbā appamāṇārammaṇāti; |
Three jhanas are not to be described as having a limited object, nor as having a great object, some may have an immeasurable object, some may not be described as having an immeasurable object; |
catutthaṃ jhānaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ, siyā appamāṇārammaṇaṃ; |
The fourth jhana may have a limited object, may have a great object, may have an immeasurable object; |
siyā na vattabbaṃ parittārammaṇantipi, mahaggatārammaṇantipi, appamāṇārammaṇantipi . |
It may not be described as having a limited object, nor as having a great object, nor as having an immeasurable object. |
siyā majjhimā, siyā paṇītā. |
Some are medium, some are sublime. |
siyā sammattaniyatā, siyā aniyatā. |
Some are fixed by rightness, some are unfixed. |
tīṇi jhānāni na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā maggahetukātipi, maggādhipatinotipi; |
Three jhanas are not having the path as object, some may have the path as root, some may have the path as dominant, some may not be described as having the path as root, nor as having the path as dominant; |
catutthaṃ jhānaṃ siyā maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ maggārammaṇantipi, maggahetukantipi maggādhipatītipi. |
The fourth jhana may have the path as object, may have the path as root, may have the path as dominant, some may not be described as having the path as object, nor as having the path as root, nor as having the path as dominant. |
siyā uppannā, siyā anuppannā, siyā uppādino. |
Some are arisen, some are not arisen, some are arising. |
siyā atītā, siyā anāgatā, siyā paccuppannā. |
Some are past, some are future, some are present. |
tīṇi jhānāni na vattabbā atītārammaṇātipi, anāgatārammaṇātipi, paccuppannārammaṇātipi; |
Three jhanas are not to be described as having a past object, nor as having a future object, nor as having a present object; |
catutthaṃ jhānaṃ siyā atītārammaṇaṃ, siyā anāgatārammaṇaṃ, siyā paccuppannārammaṇaṃ, siyā na vattabbaṃ atītārammaṇantipi, anāgatārammaṇantipi, paccuppannāramaṇantipi. |
The fourth jhana may have a past object, may have a future object, may have a present object, some may not be described as having a past object, nor as having a future object, nor as having a present object. |
siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. |
Some are internal, some are external, some are internal and external. |
tīṇi jhānāni bahiddhārammaṇā, catutthaṃ jhānaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ, siyā na vattabbaṃ ajjhattārammaṇantipi, bahiddhārammaṇantipi, ajjhattabahiddhārammaṇantipi. |
Three jhanas have an external object; the fourth jhana may have an internal object, may have an external object, may have an internal and external object, some may not be described as having an internal object, nor as having an external object, nor as having an internal and external object. |
anidassanāppaṭighā. |
Undetermined and without resistance. |
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♦ 2. dukaṃ |
♦ 2. Dyads |
♦ 641. na hetū, sahetukā, hetusampayuttā, na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū, na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū, na hetū sahetukā. |
♦ 641. Not roots, with roots, associated with roots, not to be described as "both roots and with roots," with roots but not roots, not to be described as "both roots and associated with roots," associated with roots but not roots, not roots but with roots. |
♦ sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā. |
♦ Conditioned, constructed, undemonstrable, without resistance, formless, some are mundane, some are supramundane, knowable by some, not knowable by some. |
♦ no āsavā, siyā sāsavā, siyā anāsavā, āsavavippayuttā, na vattabbā “āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā “sāsavā ceva no ca āsavā”ti. |
♦ Not defilements, some are with defilements, some are without defilements, dissociated from defilements, not to be described as "both defilements and with defilements," some are with defilements but not defilements, some are not to be described as "both with defilements and not defilements." |
na vattabbā “āsavā ceva āsavasampayuttā cāti”pi, āsavasampayuttā ceva no ca āsavātipi. |
Not to be described as "both defilements and associated with defilements," associated with defilements but not defilements. |
siyā āsavavippayuttā sāsavā, siyā āsavavippayuttā anāsavā. |
Some are dissociated from defilements and with defilements, some are dissociated from defilements and without defilements. |
♦ no saṃyojanā ... pe ... no ganthā ... pe ... no oghā ... pe ... no yogā ... pe ... no nīvaraṇā ... pe ... no parāmāsā ... pe ... sārammaṇā, no cittā, cetasikā, cittasampayuttā, cittasaṃsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino, cittasaṃsaṭṭhasamuṭṭhānā, cittasaṃsaṭṭhasamuṭṭhānasahabhuno, cittasaṃsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā. |
♦ Not fetters ...pe... not ties ...pe... not floods ...pe... not yokes ...pe... not hindrances ...pe... not clinging ...pe... with objects, not minds, mental concomitants, associated with mind, conjoined with mind, arisen from mind, co-existent with mind, following mind, conjoined with mind and arisen from mind, co-existent with mind and arisen from mind, following mind and arisen from mind, external, not grasped, some are grasped, some are not grasped. |
♦ no upādānā ... pe ... no kilesā ... pe ... na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātabbahetukā, na bhāvanāya pahātabbahetukā. |
♦ Not clingings ...pe... not defilements ...pe... not to be abandoned by seeing, not to be abandoned by development, not having roots to be abandoned by seeing, not having roots to be abandoned by development. |
paṭhamaṃ jhānaṃ — etthuppannaṃ vitakkaṃ ṭhapetvā savitakkaṃ, tīṇi jhānāni avitakkā. |
The first jhana—excluding the directed thought arisen therein, is with directed thought; three jhanas are without directed thought. |
paṭhamaṃ jhānaṃ — etthuppannaṃ vicāraṃ ṭhapetvā savicāraṃ, tīṇi jhānāni avicārā. |
The first jhana—excluding the evaluation arisen therein, is with evaluation; three jhanas are without evaluation. |
dve jhānāni — etthuppannaṃ pītiṃ ṭhapetvā sappītikā, dve jhānāni appītikā. |
Two jhanas—excluding the rapture arisen therein, are with rapture; two jhanas are without rapture. |
dve jhānāni — etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, dve jhānāni na pītisahagatā. |
Two jhanas—excluding the rapture arisen therein, are accompanied by rapture; two jhanas are not accompanied by rapture. |
tīṇi jhānāni — etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ na sukhasahagataṃ. |
Three jhanas—excluding the pleasure arisen therein, are accompanied by pleasure; the fourth jhana is not accompanied by pleasure. |
catutthaṃ jhānaṃ — etthuppannaṃ upekkhaṃ ṭhapetvā upekkhāsahagataṃ, tīṇi jhānāni upekkhāsahagatā, na kāmāvacarā, siyā rūpāvacarā, siyā na rūpāvacarā, tīṇi jhānāni na arūpāvacarā, catutthaṃ jhānaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ, siyā pariyāpannā, siyā apariyāpannā, siyā niyyānikā, siyā aniyyānikā, siyā niyatā, siyā aniyatā, siyā sauttarā, siyā anuttarā, araṇāti. |
The fourth jhana—excluding the equanimity arisen therein, is accompanied by equanimity; three jhanas are accompanied by equanimity; not in the sensuous realm, some are in the fine-material realm, some are not in the fine-material realm; three jhanas are not in the immaterial realm, the fourth jhana may be in the immaterial realm, may not be in the immaterial realm; some are included, some are not included, some are leading out, some are not leading out, some are fixed, some are unfixed, some are superior, some are unsurpassed, without resistance. |
♦ pañhāpucchakaṃ. |
♦ Questions. |
♦ jhānavibhaṅgo niṭṭhito. |
♦ End of the Analysis of Jhana. |
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♦ 16. ñāṇavibhaṅgo |
♦ 16. Analysis of Knowledge |
♦ mātikā |
♦ Matrix |
♦ 1. ekakamātikā |
♦ 1. Single Categories |
♦ 751. ekavidhena ñāṇavatthu — pañca viññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā, saṅkhatā, arūpā, lokiyā, sāsavā, saṃyojaniyā, ganthaniyā, oghaniyā, yoganiyā, nīvaraṇiyā, parāmaṭṭhā, upādāniyā, saṃkilesikā, abyākatā, sārammaṇā, acetasikā, vipākā, upādinnupādāniyā, asaṃkiliṭṭhasaṃkilesikā, na savitakkasavicārā, na avitakkavicāramattā, avitakkāvicārā, na pītisahagatā, neva dassanena na bhāvanāya pahātabbā, neva dassanena na bhāvanāya pahātabbahetukā, nevācayagāmināpacayagāmino, nevasekkhanāsekkhā, parittā, kāmāvacarā, na rūpāvacarā, na arūpāvacarā, pariyāpannā, no apariyāpannā, aniyatā, aniyyānikā, |
♦ 751. Knowledge object in one way: The five consciousnesses are not roots, without roots, dissociated from roots, conditioned, constructed, formless, mundane, with defilements, fettering, tying, overflowing, yoking, hindering, clung to, clinging-supported, defiling, indeterminate, with objects, not mental, results, grasped and grasping-supported, undefiled and defiling, not with directed thought and with evaluation, not without directed thought but with evaluation, without directed thought and without evaluation, not accompanied by rapture, not to be abandoned by seeing nor by development, not having roots to be abandoned by seeing nor by development, neither leading to accumulation nor leading to decrease, neither trainees nor accomplished ones, limited, sensuous realm, not fine-material realm, not immaterial realm, included, not excluded, unfixed, not leading out, |
♦ uppannavatthukā uppannārammaṇā, |
♦ Having arisen as the basis, having arisen as the object, |
♦ (3) purejātavatthukā purejātārammaṇā |
♦ (3) Having a pre-arisen basis, having a pre-arisen object, |
♦ (4) ajjhattikavatthukā bāhirārammaṇā |
♦ (4) Having an internal basis, having an external object, |
♦ (5) asambhinnavatthukā asambhinnārammaṇā |
♦ (5) Having an unconfused basis, having an unconfused object, |
♦ (6) nānāvatthukā nānārammaṇā |
♦ (6) Having diverse bases, having diverse objects, |
♦ (7) na aññamaññassa gocaravisayaṃ paccanubhonti |
♦ (7) They do not experience each other's sphere of perception, |
♦ (8) na asamannāhārā uppajjanti |
♦ (8) They do not arise without attention, |
♦ (9) na amanasikārā uppajjanti |
♦ (9) They do not arise without mental attention, |
♦ (10) na abbokiṇṇā uppajjanti |
♦ (10) They do not arise intermittently, |
♦ (11) na apubbaṃ acarimaṃ uppajjanti |
♦ (11) They do not arise neither before nor after, |
♦ (12) na aññamaññassa samanantarā uppajjanti |
♦ (12) They do not arise immediately after each other, |
♦ (13) pañca viññāṇā anābhogā |
♦ (13) The five consciousnesses are without exertion, |
♦ (14) pañcahi viññāṇehi na kañci dhammaṃ paṭivijānāti aññatra abhinipātamattā |
♦ (14) By the five consciousnesses one does not discern any phenomenon apart from mere falling upon, |
♦ (15) pañcannaṃ viññāṇānaṃ samanantarāpi na kañci dhammaṃ paṭivijānāti |
♦ (15) Immediately after the five consciousnesses, one does not discern any phenomenon, |
♦ (16) pañcahi viññāṇehi na kañci iriyāpathaṃ kappeti |
♦ (16) By the five consciousnesses one does not adopt any posture, |
♦ (17) pañcannaṃ viññāṇānaṃ samanantarāpi na kañci iriyāpathaṃ kappeti |
♦ (17) Immediately after the five consciousnesses, one does not adopt any posture, |
♦ (18) pañcahi viññāṇehi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti |
♦ (18) By the five consciousnesses one does not establish any bodily action nor verbal action, |
♦ (19) pañcannaṃ viññāṇānaṃ samanantarāpi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti |
♦ (19) Immediately after the five consciousnesses, one does not establish any bodily action nor verbal action, |
♦ (20) pañcahi viññāṇehi na kusalākusalaṃ dhammaṃ samādiyati |
♦ (20) By the five consciousnesses one does not undertake any wholesome or unwholesome phenomenon, |
♦ (21) pañcannaṃ viññāṇānaṃ samanantarāpi na kusalākusalaṃ dhammaṃ samādiyati |
♦ (21) Immediately after the five consciousnesses, one does not undertake any wholesome or unwholesome phenomenon, |
♦ (22) pañcahi viññāṇehi na samāpajjati na vuṭṭhāti |
♦ (22) By the five consciousnesses one does not enter nor emerge from any attainment, |
♦ (23) pañcannaṃ viññāṇānaṃ samanantarāpi na samāpajjati na vuṭṭhāti |
♦ (23) Immediately after the five consciousnesses, one does not enter nor emerge from any attainment, |
♦ (24) pañcahi viññāṇehi na cavati na uppajjati |
♦ (24) By the five consciousnesses one does not pass away nor arise, |
♦ (25) pañcannaṃ viññāṇānaṃ samanantarāpi na cavati na uppajjati |
♦ (25) Immediately after the five consciousnesses, one does not pass away nor arise, |
♦ (26) pañcahi viññāṇehi na supati na paṭibujjhati na supinaṃ passati |
♦ (26) By the five consciousnesses one does not sleep, nor wake up, nor dream, |
♦ (27) pañcannaṃ viññāṇānaṃ samanantarāpi na supati na paṭibujjhati na supinaṃ passati, yāthāvakavatthuvibhāvanā paññā |
♦ (27) Immediately after the five consciousnesses, one does not sleep, nor wake up, nor dream, the wisdom of understanding the true nature of things. |
♦ evaṃ ekavidhena ñāṇavatthu. |
♦ Thus, knowledge object in one way. |
| |
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♦ 2. dukamātikā |
♦ 2. Double Categories |
♦ 752. duvidhena ñāṇavatthu -- |
♦ 752. Knowledge object in two ways: |
♦ (1) lokiyā paññā, lokuttarā paññā |
♦ (1) Mundane wisdom, supramundane wisdom |
♦ (2) kenaci viññeyyā paññā, kenaci na viññeyyā paññā |
♦ (2) Wisdom knowable by some, wisdom not knowable by some |
♦ (3) sāsavā paññā, anāsavā paññā |
♦ (3) Wisdom with defilements, wisdom without defilements |
♦ (4) āsavavippayuttā sāsavā paññā, āsavavippayuttā anāsavā paññā |
♦ (4) Wisdom dissociated from defilements and with defilements, wisdom dissociated from defilements and without defilements |
♦ (5) saṃyojaniyā paññā, asaṃyojaniyā paññā |
♦ (5) Fettering wisdom, unfettering wisdom |
♦ (6) saṃyojanavippayuttā saṃyojaniyā paññā, saṃyojanavippayuttā asaṃyojaniyā paññā |
♦ (6) Wisdom dissociated from fetters and fettering, wisdom dissociated from fetters and unfettering |
♦ (7) ganthaniyā paññā, aganthaniyā paññā |
♦ (7) Tying wisdom, untying wisdom |
♦ (8) ganthavippayuttā ganthaniyā paññā, ganthavippayuttā aganthaniyā paññā |
♦ (8) Wisdom dissociated from ties and tying, wisdom dissociated from ties and untying |
♦ (9) oghaniyā paññā, anoghaniyā paññā |
♦ (9) Overflowing wisdom, non-overflowing wisdom |
♦ (10) oghavippayuttā oghaniyā paññā, oghavippayuttā anoghaniyā paññā |
♦ (10) Wisdom dissociated from floods and overflowing, wisdom dissociated from floods and non-overflowing |
♦ (11) yoganiyā paññā, ayoganiyā paññā |
♦ (11) Yoking wisdom, unyoking wisdom |
♦ (12) yogavippayuttā yoganiyā paññā, yogavippayuttā ayoganiyā paññā |
♦ (12) Wisdom dissociated from yokes and yoking, wisdom dissociated from yokes and unyoking |
♦ (13) nīvaraṇiyā paññā, anīvaraṇiyā paññā |
♦ (13) Hindering wisdom, non-hindering wisdom |
♦ (14) nīvaraṇavippayuttā nīvaraṇiyā paññā, nīvaraṇavippayuttā anīvaraṇiyā paññā |
♦ (14) Wisdom dissociated from hindrances and hindering, wisdom dissociated from hindrances and non-hindering |
♦ (15) parāmaṭṭhā paññā, aparāmaṭṭhā paññā |
♦ (15) Clung to wisdom, not clung to wisdom |
♦ (16) parāmāsavippayuttā parāmaṭṭhā paññā, parāmāsavippayuttā aparāmaṭṭhā paññā |
♦ (16) Wisdom dissociated from clinging and clung to, wisdom dissociated from clinging and not clung to |
♦ (17) upādinnā paññā, anupādinnā paññā |
♦ (17) Grasping wisdom, not grasping wisdom |
♦ (18) upādāniyā paññā, anupādāniyā paññā |
♦ (18) Clinging-supported wisdom, not clinging-supported wisdom |
♦ (19) upādānavippayuttā upādāniyā paññā, upādānavippayuttā anupādāniyā paññā |
♦ (19) Wisdom dissociated from clinging and clinging-supported, wisdom dissociated from clinging and not clinging-supported |
♦ (20) saṃkilesikā paññā, asaṃkilesikā paññā |
♦ (20) Defiling wisdom, undefiling wisdom |
♦ (21) kilesavippayuttā saṃkilesikā paññā, kilesavippayuttā asaṃkilesikā paññā |
♦ (21) Wisdom dissociated from defilements and defiling, wisdom dissociated from defilements and undefiling |
♦ (22) savitakkā paññā, avitakkā paññā |
♦ (22) Wisdom with directed thought, wisdom without directed thought |
♦ (23) savicārā paññā, avicārā paññā |
♦ (23) Wisdom with evaluation, wisdom without evaluation |
♦ (24) sappītikā paññā, appītikā paññā |
♦ (24) Wisdom with rapture, wisdom without rapture |
♦ (25) pītisahagatā paññā, na pītisahagatā paññā |
♦ (25) Wisdom accompanied by rapture, wisdom not accompanied by rapture |
♦ (26) sukhasahagatā paññā, na sukhasahagatā paññā |
♦ (26) Wisdom accompanied by pleasure, wisdom not accompanied by pleasure |
♦ (27) upekkhāsahagatā paññā, na upekkhāsahagatā paññā |
♦ (27) Wisdom accompanied by equanimity, wisdom not accompanied by equanimity |
♦ (28) kāmāvacarā paññā, na kāmāvacarā paññā |
♦ (28) Sensuous realm wisdom, not sensuous realm wisdom |
♦ (29) rūpāvacarā paññā, na rūpāvacarā paññā |
♦ (29) Fine-material realm wisdom, not fine-material realm wisdom |
♦ (30) arūpāvacarā paññā, na arūpāvacarā paññā |
♦ (30) Immaterial realm wisdom, not immaterial realm wisdom |
♦ (31) pariyāpannā paññā, apariyāpannā paññā |
♦ (31) Included wisdom, not included wisdom |
♦ (32) niyyānikā paññā, aniyyānikā paññā |
♦ (32) Leading out wisdom, not leading out wisdom |
♦ (33) niyatā paññā, aniyatā paññā |
♦ (33) Fixed wisdom, unfixed wisdom |
♦ (34) sauttarā paññā, anuttarā paññā |
♦ (34) Superior wisdom, unsurpassed wisdom |
♦ (35) atthajāpikā paññā, jāpitatthā paññā |
♦ (35) Wisdom that manifests meaning, wisdom of manifested meaning |
♦ evaṃ duvidhena ñāṇavatthu. |
♦ Thus, knowledge object in two ways. |
| |
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♦ 3. tikamātikā |
♦ 3. Triple Categories |
♦ 753. tividhena ñāṇavatthu -- |
♦ 753. Knowledge object in three ways: |
♦ (1) cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā |
♦ (1) Wisdom born of thought, wisdom born of learning, wisdom born of development |
♦ (2) dānamayā paññā, sīlamayā paññā, bhāvanāmayā paññā |
♦ (2) Wisdom born of generosity, wisdom born of morality, wisdom born of development |
♦ (3) adhisīle paññā, adhicitte paññā, adhipaññāya paññā |
♦ (3) Wisdom in higher morality, wisdom in higher consciousness, wisdom in higher wisdom |
♦ (4) āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ |
♦ (4) Skill in income, skill in loss, skill in means |
♦ (5) vipākā paññā, vipākadhammadhammā paññā, nevavipākanavipākadhammadhammā paññā |
♦ (5) Resultant wisdom, resultant-bearing wisdom, neither-result-nor-resultant-bearing wisdom |
♦ (6) upādinnupādāniyā paññā, anupādinnupādāniyā paññā, anupādinnānupādāniyā paññā |
♦ (6) Graspable and grasping-supported wisdom, not graspable but grasping-supported wisdom, not graspable and not grasping-supported wisdom |
♦ (7) savitakkasavicārā paññā, avitakkavicāramattā paññā, avitakkāvicārā paññā |
♦ (7) Wisdom with directed thought and with evaluation, wisdom without directed thought but with evaluation, wisdom without directed thought and without evaluation |
♦ (8) pītisahagatā paññā, sukhasahagatā paññā, upekkhāsahagatā paññā |
♦ (8) Wisdom accompanied by rapture, wisdom accompanied by pleasure, wisdom accompanied by equanimity |
♦ (9) ācayagāminī paññā, apacayagāminī paññā, nevācayagāmināpacayagāminī paññā |
♦ (9) Wisdom leading to accumulation, wisdom leading to decrease, wisdom neither leading to accumulation nor leading to decrease |
♦ (10) sekkhā paññā, asekkhā paññā, nevasekkhanāsekkhā paññā |
♦ (10) Trainee wisdom, accomplished wisdom, neither trainee nor accomplished wisdom |
♦ (11) parittā paññā, mahaggatā paññā, appamāṇā paññā |
♦ (11) Limited wisdom, great wisdom, immeasurable wisdom |
♦ (12) parittārammaṇā paññā, mahaggatārammaṇā paññā, appamāṇārammaṇā paññā |
♦ (12) Wisdom with a limited object, wisdom with a great object, wisdom with an immeasurable object |
♦ (13) maggārammaṇā paññā, maggahetukā paññā, maggādhipatinī paññā |
♦ (13) Wisdom having the path as object, wisdom having the path as root, wisdom having the path as dominant |
♦ (14) uppannā paññā, anuppannā paññā, uppādinī paññā |
♦ (14) Arisen wisdom, not arisen wisdom, arising wisdom |
♦ (15) atītā paññā, anāgatā paññā, paccuppannā paññā |
♦ (15) Past wisdom, future wisdom, present wisdom |
♦ (16) atītārammaṇā paññā, anāgatārammaṇā paññā, paccuppannārammaṇā paññā |
♦ (16) Wisdom with a past object, wisdom with a future object, wisdom with a present object |
♦ (17) ajjhattā paññā, bahiddhā paññā, ajjhattabahiddhā paññā |
♦ (17) Internal wisdom, external wisdom, internal and external wisdom |
♦ (18) ajjhattārammaṇā paññā, bahiddhārammaṇā paññā, ajjhattabahiddhārammaṇā paññā |
♦ (18) Wisdom with an internal object, wisdom with an external object, wisdom with an internal and external object |
♦ (19) savitakkasavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā |
♦ (19) Wisdom with directed thought and with evaluation: there are resultant, there are resultant-bearing, there are neither-result-nor-resultant-bearing |
♦ (20) atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnānupādāniyā |
♦ (20) There are graspable and grasping-supported, there are not graspable but grasping-supported, there are not graspable and not grasping-supported |
♦ (21) atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā |
♦ (21) There are accompanied by rapture, there are accompanied by pleasure, there are accompanied by equanimity |
♦ (22) atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī |
♦ (22) There are leading to accumulation, there are leading to decrease, there are neither leading to accumulation nor leading to decrease |
♦ (23) atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā |
♦ (23) There are trainees, there are accomplished ones, there are neither trainees nor accomplished ones |
♦ (24) atthi parittā, atthi mahaggatā, atthi appamāṇā |
♦ (24) There are limited, there are great, there are immeasurable |
♦ (25) atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā |
♦ (25) There are with a limited object, there are with a great object, there are with an immeasurable object |
♦ (26) atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī |
♦ (26) There are having the path as object, there are having the path as root, there are having the path as dominant |
♦ (27) atthi uppannā, atthi anuppannā, atthi uppādinī |
♦ (27) There are arisen, there are not arisen, there are arising |
♦ (28) atthi atītā, atthi anāgatā, atthi paccuppannā |
♦ (28) There are past, there are future, there are present |
♦ (29) atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā |
♦ (29) There are with a past object, there are with a future object, there are with a present object |
♦ (30) atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā |
♦ (30) There are internal, there are external, there are internal and external |
♦ (31) atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā |
♦ (31) There are with an internal object, there are with an external object, there are with an internal and external object |
♦ (32) avitakkavicāramattā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā |
♦ (32) Wisdom without directed thought but with evaluation: there are resultant, there are resultant-bearing, there are neither-result-nor-resultant-bearing |
♦ (33) atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnānupādāniyā |
♦ (33) There are graspable and grasping-supported, there are not graspable but grasping-supported, there are not graspable and not grasping-supported |
♦ (34) atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī |
♦ (34) There are leading to accumulation, there are leading to decrease, there are neither leading to accumulation nor leading to decrease |
♦ (35) atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā |
♦ (35) There are trainees, there are accomplished ones, there are neither trainees nor accomplished ones |
♦ (36) atthi uppannā, atthi anuppannā, atthi uppādinī |
♦ (36) There are arisen, there are not arisen, there are arising |
♦ (37) atthi atītā, atthi anāgatā, atthi paccuppannā |
♦ (37) There are past, there are future, there are present |
♦ (38) atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā |
♦ (38) There are internal, there are external, there are internal and external |
♦ (39) avitakkāvicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā |
♦ (39) Wisdom without directed thought and without evaluation: there are resultant, there are resultant-bearing, there are neither-result-nor-resultant-bearing |
♦ (40) atthi upādinnupādāniyā, atthi anuppādinnupādāniyā, atthi anuppādinnānupādāniyā |
♦ (40) There are graspable and grasping-supported, there are not graspable but grasping-supported, there are not graspable and not grasping-supported |
♦ (41) atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā |
♦ (41) There are accompanied by rapture, there are accompanied by pleasure, there are accompanied by equanimity |
♦ (42) atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī |
♦ (42) There are leading to accumulation, there are leading to decrease, there are neither leading to accumulation nor leading to decrease |
♦ (43) atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā |
♦ (43) There are trainees, there are accomplished ones, there are neither trainees nor accomplished ones |
♦ (44) atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā |
♦ (44) There are with a limited object, there are with a great object, there are with an immeasurable object |
♦ (45) atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī |
♦ (45) There are having the path as object, there are having the path as root, there are having the path as dominant |
♦ (46) atthi uppannā, atthi anuppannā, atthi uppādinī |
♦ (46) There are arisen, there are not arisen, there are arising |
♦ (47) atthi atītā, atthi anāgatā, atthi paccuppannā |
♦ (47) There are past, there are future, there are present |
♦ (48) atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā |
♦ (48) There are with a past object, there are with a future object, there are with a present object |
♦ (49) atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā |
♦ (49) There are internal, there are external, there are internal and external |
♦ (50) atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā |
♦ (50) There are with an internal object, there are with an external object, there are with an internal and external object |
♦ (51) pītisahagatā paññā sukhasahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā |
♦ (51) Wisdom accompanied by rapture, wisdom accompanied by pleasure: there are resultant, there are resultant-bearing, there are neither-result-nor-resultant-bearing |
♦ (52) atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnānupādāniyā |
♦ (52) There are graspable and grasping-supported, there are not graspable but grasping-supported, there are not graspable and not grasping-supported |
♦ (53) atthi savitakkasavicārā, atthi avitakkavicāramattā, atthi avitakkāvicārā |
♦ (53) There are with directed thought and with evaluation, there are without directed thought but with evaluation, there are without directed thought and without evaluation |
♦ (54) atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī |
♦ (54) There are leading to accumulation, there are leading to decrease, there are neither leading to accumulation nor leading to decrease |
♦ (55) atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā |
♦ (55) There are trainees, there are accomplished ones, there are neither trainees nor accomplished ones |
♦ (56) atthi parittā, atthi mahaggatā, atthi appamāṇā |
♦ (56) There are limited, there are great, there are immeasurable |
♦ (57) atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā |
♦ (57) There are with a limited object, there are with a great object, there are with an immeasurable object |
♦ (58) atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī |
♦ (58) There are having the path as object, there are having the path as root, there are having the path as dominant |
♦ (59) atthi uppannā, atthi anuppannā, atthi uppādinī |
♦ (59) There are arisen, there are not arisen, there are arising |
♦ (60) atthi atītā, atthi anāgatā, atthi paccuppannā |
♦ (60) There are past, there are future, there are present |
♦ (61) atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā |
♦ (61) There are with a past object, there are with a future object, there are with a present object |
♦ (62) atthi ajjhatā, atthi bahiddhā, atthi ajjhattabahiddhā |
♦ (62) There are internal, there are external, there are internal and external |
♦ (63) atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā |
♦ (63) There are with an internal object, there are with an external object, there are with an internal and external object |
♦ (64) upekkhāsahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā |
♦ (64) Wisdom accompanied by equanimity: there are resultant, there are resultant-bearing, there are neither-result-nor-resultant-bearing |
♦ (65) atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnānupādāniyā |
♦ (65) There are graspable and grasping-supported, there are not graspable but grasping-supported, there are not graspable and not grasping-supported |
♦ (66) atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī |
♦ (66) There are leading to accumulation, there are leading to decrease, there are neither leading to accumulation nor leading to decrease |
♦ (67) atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā |
♦ (67) There are trainees, there are accomplished ones, there are neither trainees nor accomplished ones |
♦ (68) atthi parittā, atthi mahaggatā, atthi appamāṇā |
♦ (68) There are limited, there are great, there are immeasurable |
♦ (69) atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā |
♦ (69) There are with a limited object, there are with a great object, there are with an immeasurable object |
♦ (70) atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī |
♦ (70) There are having the path as object, there are having the path as root, there are having the path as dominant |
♦ (71) atthi uppannā, atthi anuppannā, atthi uppādinī |
♦ (71) There are arisen, there are not arisen, there are arising |
♦ (72) atthi atītā, atthi anāgatā, atthi paccuppannā |
♦ (72) There are past, there are future, there are present |
♦ (73) atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā |
♦ (73) There are with a past object, there are with a future object, there are with a present object |
♦ (74) atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā |
♦ (74) There are internal, there are external, there are internal and external |
♦ (75) atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā |
♦ (75) There are with an internal object, there are with an external object, there are with an internal and external object |
♦ evaṃ tividhena ñāṇavatthu. |
♦ Thus, knowledge object in three ways. |
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♦ 4. catukkamātikā |
♦ 4. Fourfold Categories |
♦ 754. catubbidhena ñāṇavatthu -- |
♦ 754. Knowledge object in four ways: |
♦ (1) kammassakatañāṇaṃ, saccānulomikaṃ ñāṇaṃ, maggasamaṅgissa ñāṇaṃ, phalasamaṅgissa ñāṇaṃ |
♦ (1) Knowledge of the ownership of kamma, knowledge conforming to the truths, knowledge of one endowed with the path, knowledge of one endowed with the fruit |
♦ (2) dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ |
♦ (2) Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering |
♦ (3) kāmāvacarā paññā, rūpāvacarā paññā, arūpāvacarā paññā, apariyāpannā paññā |
♦ (3) Sensuous realm wisdom, fine-material realm wisdom, immaterial realm wisdom, not included wisdom |
♦ (4) dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiñāṇaṃ |
♦ (4) Knowledge of the phenomena, knowledge of analogy, knowledge of investigation, knowledge of convention |
♦ (5) atthi paññā ācayāya no apacayāya, atthi paññā apacayāya no ācayāya, atthi paññā ācayāya ceva apacayāya ca, atthi paññā nevācayāya no apacayāya |
♦ (5) There is wisdom for accumulation but not for decrease, there is wisdom for decrease but not for accumulation, there is wisdom for both accumulation and decrease, there is wisdom neither for accumulation nor for decrease |
♦ (6) atthi paññā nibbidāya no paṭivedhāya, atthi paññā paṭivedhāya no nibbidāya, atthi paññā nibbidāya ceva paṭivedhāya ca, atthi paññā neva nibbidāya no paṭivedhāya |
♦ (6) There is wisdom for disenchantment but not for penetration, there is wisdom for penetration but not for disenchantment, there is wisdom for both disenchantment and penetration, there is wisdom neither for disenchantment nor for penetration |
♦ (7) hānabhāginī paññā, ṭhitibhāginī paññā, visesabhāginī paññā, nibbedhabhāginī paññā |
♦ (7) Wisdom tending to decline, wisdom tending to stability, wisdom tending to distinction, wisdom tending to penetration |
♦ (8) catasso paṭisambhidā |
♦ (8) Four analytical knowledges |
♦ (9) catasso paṭipadā |
♦ (9) Four practices |
♦ (10) cattāri ārammaṇāni |
♦ (10) Four objects |
♦ (11) jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ |
♦ (11) Knowledge of aging and death, knowledge of the origin of aging and death, knowledge of the cessation of aging and death, knowledge of the path leading to the cessation of aging and death |
♦ (12-21) jātiyā ñāṇaṃ ... pe ... bhave ñāṇaṃ ... pe ... upādāne ñāṇaṃ ... pe ... taṇhāya ñāṇaṃ ... pe ... vedanāya ñāṇaṃ ... pe ... phasse ñāṇaṃ ... pe ... saḷāyatane ñāṇaṃ ... pe ... nāmarūpe ñāṇaṃ ... pe ... viññāṇe ñāṇaṃ ... pe ... saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ. |
♦ (12-21) Knowledge of birth ...pe... knowledge of existence ...pe... knowledge of clinging ...pe... knowledge of craving ...pe... knowledge of feeling ...pe... knowledge of contact ...pe... knowledge of the six sense bases ...pe... knowledge of name-and-form ...pe... knowledge of consciousness ...pe... knowledge of formations, knowledge of the origin of formations, knowledge of the cessation of formations, knowledge of the path leading to the cessation of formations. |
evaṃ catubbidhena ñāṇavatthu. |
Thus, knowledge object in four ways. |
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♦ 5. pañcakamātikā |
♦ 5. Fivefold Categories |
♦ 755. pañcavidhena ñāṇavatthu -- |
♦ 755. Knowledge object in five ways: |
♦ (1) pañcaṅgiko sammāsamādhi (2) pañcañāṇiko sammāsamādhi |
♦ (1) Five-factored right concentration (2) Right concentration with five knowledges |
♦ evaṃ pañcavidhena ñāṇavatthu. |
♦ Thus, knowledge object in five ways. |
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♦ 6. chakkamātikā |
♦ 6. Sixfold Categories |
♦ 756. chabbidhena ñāṇavatthu -- |
♦ 756. Knowledge object in six ways: |
♦ (1) chasu abhiññāsu paññā |
♦ (1) Wisdom in the six supernormal powers |
♦ evaṃ chabbidhena ñāṇavatthu. |
♦ Thus, knowledge object in six ways. |
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♦ 7. sattakamātikā |
♦ 7. Sevenfold Categories |
♦ 757. sattavidhena ñāṇavatthu -- |
♦ 757. Knowledge object in seven ways: |
♦ (1) sattasattati ñāṇavatthūni |
♦ (1) Seventy-seven knowledge objects |
♦ evaṃ sattavidhena ñāṇavatthu. |
♦ Thus, knowledge object in seven ways. |
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♦ 8. aṭṭhakamātikā |
♦ 8. Eightfold Categories |
♦ 758. aṭṭhavidhena ñāṇavatthu -- |
♦ 758. Knowledge object in eight ways: |
♦ (1) catūsu maggesu, catūsu phalesu paññā |
♦ (1) Wisdom in the four paths, in the four fruits |
♦ evaṃ aṭṭhavidhena ñāṇavatthu. |
♦ Thus, knowledge object in eight ways. |
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♦ 9. navakamātikā |
♦ 9. Ninefold Categories |
♦ 759. navavidhena ñāṇavatthu -- |
♦ 759. Knowledge object in nine ways: |
♦ (1) navasu anupubbavihārasamāpattīsu paññā |
♦ (1) Wisdom in the nine successive dwelling attainments |
♦ evaṃ navavidhena ñāṇavatthu. |
♦ Thus, knowledge object in nine ways. |
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♦ 10. dasakamātikā |
♦ 10. Tenfold Categories |
♦ 760.dasavidhena ñāṇavatthu — dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
♦ 760. Knowledge object in ten ways: the ten powers of the Tathāgata, endowed with which powers the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
katamāni dasa? |
What are the ten? |
♦ (1) idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. |
♦ (1) Here, the Tathāgata knows as it actually is the possible as possible and the impossible as impossible. |
yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti . |
That the Tathāgata knows as it actually is the possible as possible and the impossible as impossible, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (2) puna caparaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. |
♦ (2) Furthermore, the Tathāgata knows as it actually is the result of past, future, and present karmic actions, according to their conditions and causes. |
yampi tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the result of past, future, and present karmic actions, according to their conditions and causes, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (3) puna caparaṃ tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. |
♦ (3) Furthermore, the Tathāgata knows as it actually is the path leading to all destinations. |
yampi tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the path leading to all destinations, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (4) puna caparaṃ tathāgato anekadhātu nānādhātulokaṃ yathābhūtaṃ pajānāti. |
♦ (4) Furthermore, the Tathāgata knows as it actually is the world with its many and diverse elements. |
yampi tathāgato anekadhātu nānādhātulokaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the world with its many and diverse elements, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (5) puna caparaṃ tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. |
♦ (5) Furthermore, the Tathāgata knows as it actually is the diverse dispositions of beings. |
yampi tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the diverse dispositions of beings, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (6) puna caparaṃ tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. |
♦ (6) Furthermore, the Tathāgata knows as it actually is the superior and inferior faculties of other beings and persons. |
yampi tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the superior and inferior faculties of other beings and persons, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (7) puna caparaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. |
♦ (7) Furthermore, the Tathāgata knows as it actually is the defilement, purification, and emergence from the jhanas, liberations, concentrations, and attainments. |
yampi tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the defilement, purification, and emergence from the jhanas, liberations, concentrations, and attainments, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (8) puna caparaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ pajānāti. |
♦ (8) Furthermore, the Tathāgata knows as it actually is the recollection of past lives. |
yampi tathāgato pubbenivāsānussatiṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the recollection of past lives, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (9) puna caparaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ pajānāti. |
♦ (9) Furthermore, the Tathāgata knows as it actually is the passing away and re-arising of beings. |
yampi tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the passing away and re-arising of beings, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ (10) puna caparaṃ tathāgato āsavānaṃ khayaṃ yathābhūtaṃ pajānāti. |
♦ (10) Furthermore, the Tathāgata knows as it actually is the destruction of the defilements. |
yampi tathāgato āsavānaṃ khayaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
That the Tathāgata knows as it actually is the destruction of the defilements, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
imāni dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
These are the ten powers of the Tathāgata, endowed with which powers the Tathāgata claims the bull's place, roars the lion's roar in the assemblies, and sets rolling the supreme wheel. |
♦ evaṃ dasavidhena ñāṇavatthu. |
♦ Thus, knowledge object in ten ways. |
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♦ niddeso |
♦ Exposition |
♦ 1. ekakaniddeso |
♦ 1. Single Exposition |
♦ 761. pañca viññāṇā na hetumeva, ahetukameva, hetuvippayuttameva, sappaccayameva, saṅkhatameva, arūpameva, lokiyameva, sāsavameva, saṃyojaniyameva, ganthaniyameva, oghaniyameva, yoganiyameva, nīvaraṇiyameva, parāmaṭṭhameva, upādāniyameva, saṃkilesikameva, abyākatameva, sārammaṇameva, acetasikameva, vipākameva, upādinnupādāniyameva, asaṃkiliṭṭhasaṃkilesikameva, na savitakkasavicārameva, na avitakkavicāramattameva, avitakkāvicārameva, na pītisahagatameva, neva dassanena na bhāvanāya pahātabbameva, neva dassanena na bhāvanāya pahātabbahetukameva, nevācayagāmināpacayagāmimeva, nevasekkhanāsekkhameva, parittameva, kāmāvacarameva, na rūpāvacarameva, na arūpāvacarameva, pariyāpannameva, no apariyāpannameva, aniyatameva, aniyyānikameva, uppannaṃ manoviññāṇaviññeyyameva, aniccameva, jarābhibhūtameva. |
♦ 761. The five consciousnesses are indeed not roots, indeed without roots, indeed dissociated from roots, indeed conditioned, indeed constructed, indeed formless, indeed mundane, indeed with defilements, indeed fettering, indeed tying, indeed overflowing, indeed yoking, indeed hindering, indeed clung to, indeed clinging-supported, indeed defiling, indeed indeterminate, indeed with objects, indeed not mental, indeed results, indeed grasped and grasping-supported, indeed undefiled and defiling, indeed not with directed thought and with evaluation, indeed not without directed thought but with evaluation, indeed without directed thought and without evaluation, indeed not accompanied by rapture, indeed not to be abandoned by seeing nor by development, indeed not having roots to be abandoned by seeing nor by development, indeed neither leading to accumulation nor leading to decrease, indeed neither trainees nor accomplished ones, indeed limited, indeed sensuous realm, indeed not fine-material realm, indeed not immaterial realm, indeed included, indeed not excluded, indeed unfixed, indeed not leading out, knowable only by arisen mind-consciousness, indeed impermanent, indeed overcome by aging. |
♦ 762. pañca viññāṇā uppannavatthukā, uppannārammaṇāti uppannasmiṃ vatthusmiṃ uppanne ārammaṇe uppajjanti. |
♦ 762. The five consciousnesses have an arisen basis, and an arisen object—they arise in an arisen basis, on an arisen object. |
♦ purejātavatthukā, purejātārammaṇāti purejātasmiṃ vatthusmiṃ purejāte ārammaṇe uppajjanti. |
♦ Having a pre-arisen basis, having a pre-arisen object—they arise in a pre-arisen basis, on a pre-arisen object. |
♦ ajjhattikavatthukā, bāhirārammaṇāti pañcannaṃ viññāṇānaṃ vatthu ajjhattikā ārammaṇā bāhirā. |
♦ Having an internal basis, having an external object—the basis of the five consciousnesses is internal, their objects are external. |
♦ asambhinnavatthukā, asambhinnārammaṇāti asambhinnasmiṃ vatthusmiṃ asambhinne ārammaṇe uppajjanti. |
♦ Having an unconfused basis, having an unconfused object—they arise in an unconfused basis, on an unconfused object. |
♦ nānāvatthukā, nānārammaṇāti aññaṃ cakkhuviññāṇassa vatthu ca ārammaṇañca, aññaṃ sotaviññāṇassa vatthu ca ārammaṇañca, aññaṃ ghānaviññāṇassa vatthu ca ārammaṇañca, aññaṃ jivhāviññāṇassa vatthu ca ārammaṇañca, aññaṃ kāyaviññāṇassa vatthu ca ārammaṇañca. |
♦ Having diverse bases, having diverse objects—the basis and object of eye-consciousness are different, the basis and object of ear-consciousness are different, the basis and object of nose-consciousness are different, the basis and object of tongue-consciousness are different, the basis and object of body-consciousness are different. |
♦ 763. na aññamaññassa gocaravisayaṃ paccanubhontīti cakkhuviññāṇassa gocaravisayaṃ sotaviññāṇaṃ na paccanubhoti, sotaviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti. |
♦ 763. "They do not experience each other's sphere of perception" means ear-consciousness does not experience the sphere of perception of eye-consciousness, and eye-consciousness does not experience the sphere of perception of ear-consciousness. |
cakkhuviññāṇassa gocaravisayaṃ ghānaviññāṇaṃ na paccanubhoti, ghānaviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti. |
Nose-consciousness does not experience the sphere of perception of eye-consciousness, and eye-consciousness does not experience the sphere of perception of nose-consciousness. |
cakkhuviññāṇassa gocaravisayaṃ jivhāviññāṇaṃ na paccanubhoti, jivhāviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti. |
Tongue-consciousness does not experience the sphere of perception of eye-consciousness, and eye-consciousness does not experience the sphere of perception of tongue-consciousness. |
cakkhuviññāṇassa gocaravisayaṃ kāyaviññāṇaṃ na paccanubhoti, kāyaviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti. |
Body-consciousness does not experience the sphere of perception of eye-consciousness, and eye-consciousness does not experience the sphere of perception of body-consciousness. |
sotaviññāṇassa ... pe ... ghānaviññāṇassa ... pe ... jivhāviññāṇassa ... pe ... kāyaviññāṇassa gocaravisayaṃ cakkhuviññāṇaṃ na paccanubhoti, cakkhuviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti. |
Ear-consciousness ...pe... nose-consciousness ...pe... tongue-consciousness ...pe... body-consciousness does not experience the sphere of perception of eye-consciousness, and eye-consciousness does not experience the sphere of perception of body-consciousness. |
kāyaviññāṇassa gocaravisayaṃ sotaviññāṇaṃ na paccanubhoti, sotaviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti. |
Ear-consciousness does not experience the sphere of perception of body-consciousness, and body-consciousness does not experience the sphere of perception of ear-consciousness. |
kāyaviññāṇassa gocaravisayaṃ ghānaviññāṇaṃ na paccanubhoti, ghānaviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti. |
Nose-consciousness does not experience the sphere of perception of body-consciousness, and body-consciousness does not experience the sphere of perception of nose-consciousness. |
kāyaviññāṇassa gocaravisayaṃ jivhāviññāṇaṃ na paccanubhoti, jivhāviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti. |
Tongue-consciousness does not experience the sphere of perception of body-consciousness, and body-consciousness does not experience the sphere of perception of tongue-consciousness. |
♦ 764. na asamannāhārā uppajjantīti samannāharantassa uppajjanti. |
♦ 764. "They do not arise without attention" means they arise when one attends. |
♦ na amanasikārā uppajjantīti manasikarontassa uppajjanti. |
♦ "They do not arise without mental attention" means they arise when one pays mental attention. |
♦ na abbokiṇṇā uppajjantīti na paṭipāṭiyā uppajjanti. |
♦ "They do not arise intermittently" means they do not arise in succession. |
♦ na apubbaṃ acarimaṃ uppajjantīti na ekakkhaṇe uppajjanti. |
♦ "They do not arise neither before nor after" means they do not arise at the same moment. |
♦ 765. na aññamaññassa samanantarā uppajjantīti cakkhuviññāṇassa uppannasamanantarā sotaviññāṇaṃ na uppajjati, sotaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati. |
♦ 765. "They do not arise immediately after each other" means ear-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after ear-consciousness has arisen. |
cakkhuviññāṇassa uppannasamanantarā ghānaviññāṇaṃ na uppajjati, ghānaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati. |
Nose-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after nose-consciousness has arisen. |
cakkhuviññāṇassa uppannasamanantarā jivhāviññāṇaṃ na uppajjati, jivhāviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati. |
Tongue-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after tongue-consciousness has arisen. |
cakkhuviññāṇassa uppannasamanantarā kāyaviññāṇaṃ na uppajjati, kāyaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati. |
Body-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after body-consciousness has arisen. |
sotaviññāṇassa ... pe ... ghānaviññāṇassa ... pe ... jivhāviññāṇassa ... pe ... kāyaviññāṇassa uppannasamanantarā cakkhuviññāṇaṃ na uppajjati, cakkhuviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati. |
Ear-consciousness ...pe... nose-consciousness ...pe... tongue-consciousness ...pe... body-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after body-consciousness has arisen. |
kāyaviññāṇassa uppannasamanantarā sotaviññāṇaṃ na uppajjati, sotaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati. |
Ear-consciousness does not arise immediately after body-consciousness has arisen, and body-consciousness does not arise immediately after ear-consciousness has arisen. |
kāyaviññāṇassa uppannasamanantarā ghānaviññāṇaṃ na uppajjati, ghānaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati. |
Nose-consciousness does not arise immediately after body-consciousness has arisen, and body-consciousness does not arise immediately after nose-consciousness has arisen. |
kāyaviññāṇassa uppannasamanantarā jivhāviññāṇaṃ na uppajjati, jivhāviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati. |
Tongue-consciousness does not arise immediately after body-consciousness has arisen, and body-consciousness does not arise immediately after tongue-consciousness has arisen. |
♦ 766. pañca viññāṇā anābhogāti pañcannaṃ viññāṇānaṃ natthi āvaṭṭanā vā ābhogo vā samannāhāro vā manasikāro vā. |
♦ 766. "The five consciousnesses are without exertion" means the five consciousnesses have no advertence or exertion or attention or mental attention. |
♦ pañcahi viññāṇehi na kañci dhammaṃ paṭivijānātīti pañcahi viññāṇehi na kañci dhammaṃ paṭivijānāti. |
♦ "By the five consciousnesses one does not discern any phenomenon" means by the five consciousnesses one does not discern any phenomenon. |
♦ aññatra abhinipātamattāti aññatra āpātamattā. |
♦ "Apart from mere falling upon" means apart from mere immediate apprehension. |
♦ pañcannaṃ viññāṇānaṃ samanantarāpi na kañci dhammaṃ paṭivijānātīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kañci dhammaṃ paṭivijānāti. |
♦ "Immediately after the five consciousnesses, one does not discern any phenomenon" means immediately after the five consciousnesses, even with the mind-element, one does not discern any phenomenon. |
♦ pañcahi viññāṇehi na kañci iriyāpathaṃ kappetīti pañcahi viññāṇehi na kañci iriyāpathaṃ kappeti — gamanaṃ vā ṭhānaṃ vā nisajjaṃ vā seyyaṃ vā. |
♦ "By the five consciousnesses one does not adopt any posture" means by the five consciousnesses one does not adopt any posture—walking or standing or sitting or lying down. |
♦ pañcannaṃ viññāṇānaṃ samanantarāpi na kañci iriyāpathaṃ kappetīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kañci iriyāpathaṃ kappeti — gamanaṃ vā ṭhānaṃ vā nisajjaṃ vā seyyaṃ vā. |
♦ "Immediately after the five consciousnesses, one does not adopt any posture" means immediately after the five consciousnesses, even with the mind-element, one does not adopt any posture—walking or standing or sitting or lying down. |
♦ pañcahi viññāṇehi na kāyakammaṃ na vacīkammaṃ paṭṭhapetīti pañcahi viññāṇehi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti. |
♦ "By the five consciousnesses one does not establish any bodily action nor verbal action" means by the five consciousnesses one does not establish any bodily action nor verbal action. |
♦ pañcannaṃ viññāṇānaṃ samanantarāpi na kāyakammaṃ na vacīkammaṃ paṭṭhapetīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti. |
♦ "Immediately after the five consciousnesses, one does not establish any bodily action nor verbal action" means immediately after the five consciousnesses, even with the mind-element, one does not establish any bodily action nor verbal action. |
♦ pañcahi viññāṇehi na kusalākusalaṃ dhammaṃ samādiyatīti pañcahi viññāṇehi na kusalākusalaṃ dhammaṃ samādiyati. |
♦ "By the five consciousnesses one does not undertake any wholesome or unwholesome phenomenon" means by the five consciousnesses one does not undertake any wholesome or unwholesome phenomenon. |
♦ pañcannaṃ viññāṇānaṃ samanantarāpi na kusalākusalaṃ dhammaṃ samādiyatīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kusalākusalaṃ dhammaṃ samādiyati. |
♦ "Immediately after the five consciousnesses, one does not undertake any wholesome or unwholesome phenomenon" means immediately after the five consciousnesses, even with the mind-element, one does not undertake any wholesome or unwholesome phenomenon. |
♦ pañcahi viññāṇehi na samāpajjati na vuṭṭhātīti pañcahi viññāṇehi na samāpajjati na vuṭṭhāti. |
♦ "By the five consciousnesses one does not enter nor emerge from any attainment" means by the five consciousnesses one does not enter nor emerge from any attainment. |
♦ pañcannaṃ viññāṇānaṃ samanantarāpi na samāpajjati na vuṭṭhātīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na samāpajjati na vuṭṭhāti. |
♦ "Immediately after the five consciousnesses, one does not enter nor emerge from any attainment" means immediately after the five consciousnesses, even with the mind-element, one does not enter nor emerge from any attainment. |
♦ pañcahi viññāṇehi na cavati na uppajjatīti pañcahi viññāṇehi na cavati na uppajjati. |
♦ "By the five consciousnesses one does not pass away nor arise" means by the five consciousnesses one does not pass away nor arise. |
♦ pañcannaṃ viññāṇānaṃ samanantarāpi na cavati na uppajjatīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na cavati na uppajjati. |
♦ "Immediately after the five consciousnesses, one does not pass away nor arise" means immediately after the five consciousnesses, even with the mind-element, one does not pass away nor arise. |
♦ pañcahi viññāṇehi na supati na paṭibujjhati na supinaṃ passatīti pañcahi viññāṇehi na supati na paṭibujjhati na supinaṃ passati. |
♦ "By the five consciousnesses one does not sleep, nor wake up, nor dream" means by the five consciousnesses one does not sleep, nor wake up, nor dream. |
♦ pañcannaṃ viññāṇānaṃ samanantarāpi na supati na paṭibujjhati na supinaṃ passatīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na supati na paṭibujjhati na supinaṃ passati. |
♦ "Immediately after the five consciousnesses, one does not sleep, nor wake up, nor dream" means immediately after the five consciousnesses, even with the mind-element, one does not sleep, nor wake up, nor dream. |
evaṃ yāthāvakavatthuvibhāvanā paññā. |
Thus, the wisdom that reveals the true nature of things. |
♦ evaṃ ekavidhena ñāṇavatthu. |
♦ Thus, knowledge object in one way. |
♦ ekakaṃ. |
♦ Single. |
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♦ 2. dukaniddeso |
♦ 2. Double Exposition |
♦ 767. (1) tīsu bhūmīsu kusalābyākate paññā lokiyā paññā, catūsu maggesu catūsu phalesu paññā lokuttarā paññā. |
♦ 767. (1) **Wisdom** that is wholesome or indeterminate in the three realms is **mundane wisdom**; **wisdom** in the four paths and four fruits is **supramundane wisdom**. |
♦ (2) sabbāva paññā kenaci viññeyyā, kenaci na viññeyyā. |
♦ (2) **All wisdom** is **knowable by some**, and **not knowable by some**. |
♦ (3) tīsu bhūmīsu kusalābyākate paññā sāsavā paññā, catūsu maggesu catūsu phalesu paññā anāsavā paññā. |
♦ (3) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom with defilements**; **wisdom** in the four paths and four fruits is **wisdom without defilements**. |
♦ (4) tīsu bhūmīsu kusalābyākate paññā āsavavippayuttā sāsavā paññā, catūsu maggesu catūsu phalesu paññā āsavavippayuttā anāsavā paññā. |
♦ (4) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from defilements and with defilements**; **wisdom** in the four paths and four fruits is **wisdom dissociated from defilements and without defilements**. |
♦ (5) tīsu bhūmīsu kusalābyākate paññā saṃyojaniyā paññā, catūsu maggesu catūsu phalesu paññā asaṃyojaniyā paññā. |
♦ (5) **Wisdom** that is wholesome or indeterminate in the three realms is **fettering wisdom**; **wisdom** in the four paths and four fruits is **unfettering wisdom**. |
♦ (6) tīsu bhūmīsu kusalābyākate paññā saṃyojanavippayuttā saṃyojaniyā paññā, catūsu maggesu catūsu phalesu paññā saṃyojanavippayuttā asaṃyojaniyā paññā. |
♦ (6) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from fetters and fettering**; **wisdom** in the four paths and four fruits is **wisdom dissociated from fetters and unfettering**. |
♦ (7) tīsu bhūmīsu kusalābyākate paññā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā aganthaniyā paññā. |
♦ (7) **Wisdom** that is wholesome or indeterminate in the three realms is **tying wisdom**; **wisdom** in the four paths and four fruits is **untying wisdom**. |
♦ (8) tīsu bhūmīsu kusalābyākate paññā ganthavippayuttā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā ganthavippayuttā aganthaniyā paññā. |
♦ (8) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from ties and tying**; **wisdom** in the four paths and four fruits is **wisdom dissociated from ties and untying**. |
♦ (9) tīsu bhūmīsu kusalābyākate paññā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā anoghaniyā paññā. |
♦ (9) **Wisdom** that is wholesome or indeterminate in the three realms is **overflowing wisdom**; **wisdom** in the four paths and four fruits is **non-overflowing wisdom**. |
♦ (10) tīsu bhūmīsu kusalābyākate paññā oghavippayuttā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā oghavippayuttā anoghaniyā paññā. |
♦ (10) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from floods and overflowing**; **wisdom** in the four paths and four fruits is **wisdom dissociated from floods and non-overflowing**. |
♦ (11) tīsu bhūmīsu kusalābyākate paññā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā ayoganiyā paññā. |
♦ (11) **Wisdom** that is wholesome or indeterminate in the three realms is **yoking wisdom**; **wisdom** in the four paths and four fruits is **unyoking wisdom**. |
♦ (12) tīsu bhūmīsu kusalābyākate paññā yogavippayuttā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā yogavippayuttā ayoganiyā paññā. |
♦ (12) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from yokes and yoking**; **wisdom** in the four paths and four fruits is **wisdom dissociated from yokes and unyoking**. |
♦ (13) tīsu bhūmīsu kusalābyākate paññā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā anīvaraṇiyā paññā. |
♦ (13) **Wisdom** that is wholesome or indeterminate in the three realms is **hindering wisdom**; **wisdom** in the four paths and four fruits is **non-hindering wisdom**. |
♦ (14) tīsu bhūmīsu kusalābyākate paññā nīvaraṇavippayuttā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā nīvaraṇavippayuttā anīvaraṇiyā paññā. |
♦ (14) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from hindrances and hindering**; **wisdom** in the four paths and four fruits is **wisdom dissociated from hindrances and non-hindering**. |
♦ (15) tīsu bhūmīsu kusalābyākate paññā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā aparāmaṭṭhā paññā. |
♦ (15) **Wisdom** that is wholesome or indeterminate in the three realms is **clung to wisdom**; **wisdom** in the four paths and four fruits is **not clung to wisdom**. |
♦ (16) tīsu bhūmīsu kusalābyākate paññā parāmāsavippayuttā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā parāmāsavippayuttā aparāmaṭṭhā paññā. |
♦ (16) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from clinging and clung to**; **wisdom** in the four paths and four fruits is **wisdom dissociated from clinging and not clung to**. |
♦ (17) tīsu bhūmīsu vipāke paññā upādinnā paññā, tīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate catūsu maggesu catūsu phalesu paññā anupādinnā paññā. |
♦ (17) **Wisdom** that is resultant in the three realms is **grasped wisdom**; **wisdom** that is wholesome in the three realms, indeterminate functional in the three realms, in the four paths and four fruits is **not grasped wisdom**. |
♦ (18) tīsu bhūmīsu kusalābyākate paññā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā anupādāniyā paññā. |
♦ (18) **Wisdom** that is wholesome or indeterminate in the three realms is **clinging-supported wisdom**; **wisdom** in the four paths and four fruits is **not clinging-supported wisdom**. |
♦ (19) tīsu bhūmīsu kusalābyākate paññā upādānavippayuttā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā upādānavippayuttā anupādāniyā paññā. |
♦ (19) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from clinging and clinging-supported**; **wisdom** in the four paths and four fruits is **wisdom dissociated from clinging and not clinging-supported**. |
♦ (20) tīsu bhūmīsu kusalābyākate paññā saṃkilesikā paññā, catūsu maggesu catūsu phalesu paññā asaṃkilesikā paññā. |
♦ (20) **Wisdom** that is wholesome or indeterminate in the three realms is **defiling wisdom**; **wisdom** in the four paths and four fruits is **undefiling wisdom**. |
♦ (21) tīsu bhūmīsu kusalābyākate paññā kilesavippayuttā saṃkilesikā paññā, catūsu maggesu catūsu phalesu paññā kilesavippayuttā asaṃkilesikā paññā. |
♦ (21) **Wisdom** that is wholesome or indeterminate in the three realms is **wisdom dissociated from defilements and defiling**; **wisdom** in the four paths and four fruits is **wisdom dissociated from defilements and undefiling**. |
♦ (22) vitakkasampayuttā paññā savitakkā paññā, vitakkavippayuttā paññā avitakkā paññā. |
♦ (22) **Wisdom** associated with directed thought is **wisdom with directed thought**; **wisdom** dissociated from directed thought is **wisdom without directed thought**. |
♦ (23) vicārasampayuttā paññā savicārā paññā, vicāravippayuttā paññā avicārā paññā. |
♦ (23) **Wisdom** associated with evaluation is **wisdom with evaluation**; **wisdom** dissociated from evaluation is **wisdom without evaluation**. |
♦ (24) pītisampayuttā paññā sappītikā paññā, pītivippayuttā paññā appītikā paññā. |
♦ (24) **Wisdom** associated with rapture is **wisdom with rapture**; **wisdom** dissociated from rapture is **wisdom without rapture**. |
♦ (25) pītisampayuttā paññā pītisahagatā paññā, pītivippayuttā paññā na pītisahagatā paññā. |
♦ (25) **Wisdom** associated with rapture is **wisdom accompanied by rapture**; **wisdom** dissociated from rapture is **wisdom not accompanied by rapture**. |
♦ (26) sukhasampayuttā paññā sukhasahagatā paññā, sukhavippayuttā paññā na sukhasahagatā paññā. |
♦ (26) **Wisdom** associated with pleasure is **wisdom accompanied by pleasure**; **wisdom** dissociated from pleasure is **wisdom not accompanied by pleasure**. |
♦ (27) upekkhāsampayuttā paññā upekkhāsahagatā paññā, upekkhāvippayuttā paññā na upekkhāsahagatā paññā. |
♦ (27) **Wisdom** associated with equanimity is **wisdom accompanied by equanimity**; **wisdom** dissociated from equanimity is **wisdom not accompanied by equanimity**. |
♦ (28) kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarā paññā arūpāvacarā paññā, apariyāpannā paññā na kāmāvacarā paññā. |
♦ (28) **Wisdom** that is wholesome or indeterminate in the sensuous realm is **sensuous realm wisdom**; **fine-material realm wisdom**, **immaterial realm wisdom**, **not included wisdom** are **not sensuous realm wisdom**. |
♦ (29) rūpāvacarakusalābyākate paññā rūpāvacarā paññā, kāmāvacarā paññā arūpāvacarā paññā apariyāpannā paññā na rūpāvacarā paññā. |
♦ (29) **Wisdom** that is wholesome or indeterminate in the fine-material realm is **fine-material realm wisdom**; **sensuous realm wisdom**, **immaterial realm wisdom**, **not included wisdom** are **not fine-material realm wisdom**. |
♦ (30) arūpāvacarakusalābyākate paññā arūpāvacarā paññā, kāmāvacarā paññā rūpāvacarā paññā apariyāpannā paññā na arūpāvacarā paññā. |
♦ (30) **Wisdom** that is wholesome or indeterminate in the immaterial realm is **immaterial realm wisdom**; **sensuous realm wisdom**, **fine-material realm wisdom**, **not included wisdom** are **not immaterial realm wisdom**. |
♦ (31) tīsu bhūmīsu kusalābyākate paññā pariyāpannā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā. |
♦ (31) **Wisdom** that is wholesome or indeterminate in the three realms is **included wisdom**; **wisdom** in the four paths and four fruits is **not included wisdom**. |
♦ (32) catūsu maggesu paññā niyyānikā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyyānikā paññā. |
♦ (32) **Wisdom** in the four paths is **leading out wisdom**; **wisdom** that is wholesome in the three realms, resultant in the four realms, indeterminate functional in the three realms is **not leading out wisdom**. |
♦ (33) catūsu maggesu paññā niyatā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyatā paññā. |
♦ (33) **Wisdom** in the four paths is **fixed wisdom**; **wisdom** that is wholesome in the three realms, resultant in the four realms, indeterminate functional in the three realms is **unfixed wisdom**. |
♦ (34) tīsu bhūmīsu kusalābyākate paññā sauttarā paññā, catūsu maggesu catūsu phalesu paññā anuttarā paññā. |
♦ (34) **Wisdom** that is wholesome or indeterminate in the three realms is **superior wisdom**; **wisdom** in the four paths and four fruits is **unsurpassed wisdom**. |
♦ (35) tattha katamā atthajāpikā paññā? |
♦ (35) What is **wisdom that manifests meaning** there? |
♦ catūsu bhūmīsu kusale arahato abhiññaṃ uppādentassa samāpattiṃ uppādentassa kiriyābyākate paññā atthajāpikā paññā, catūsu bhūmīsu vipāke arahato uppannāya abhiññāya uppannāya samāpattiyā kiriyābyākate paññā jāpitatthā paññā. |
♦ **Wisdom** that is functional indeterminate, for an Arahant who generates supernormal power or generates attainment in wholesome states in the four realms is **wisdom that manifests meaning**; **wisdom** that is functional indeterminate, for an Arahant who has arisen supernormal power or arisen attainment in resultant states in the four realms is **wisdom of manifested meaning**. |
♦ evaṃ duvidhena ñāṇavatthu. |
♦ Thus, knowledge object in two ways. |
♦ dukaṃ. |
♦ Dyad. |
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♦ 3. tikaniddeso |
♦ 3. Triple Exposition |
♦ 768. (1. ka) tattha katamā cintāmayā paññā? |
♦ 768. (1.a) What is **wisdom born of thought** there? |
♦ yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā ... pe ... saññā... saṅkhārā... viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato assutvā paṭilabhati — ayaṃ vuccati “cintāmayā paññā”. |
♦ **Wisdom** that arises from reflecting on karmic actions or skills or areas of knowledge, or on the ownership of kamma or conformity to the truths, or that form is impermanent or feeling ...pe... perception... mental formations... consciousness is impermanent, and that one obtains such a conforming forbearance, view, preference, acceptance, contemplation, or forbearance of phenomena **without having heard from another**—this is called "**wisdom born of thought**." |
♦ (kha) tattha katamā sutamayā paññā? |
♦ (b) What is **wisdom born of learning** there? |
yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā ... pe ... saññā... saṅkhārā... viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato sutvā paṭilabhati — ayaṃ vuccati “sutamayā paññā”. |
**Wisdom** that arises from reflecting on karmic actions or skills or areas of knowledge, or on the ownership of kamma or conformity to the truths, or that form is impermanent or feeling ...pe... perception... mental formations... consciousness is impermanent, and that one obtains such a conforming forbearance, view, preference, acceptance, contemplation, or forbearance of phenomena **after having heard from another**—this is called "**wisdom born of learning**." |
♦ (ga) sabbāpi samāpannassa paññā bhāvanāmayā paññā. |
♦ (c) **All wisdom** of one who has attained (absorption) is **wisdom born of development**. |
♦ 769. (2. ka) tattha katamā dānamayā paññā? |
♦ 769. (2.a) What is **wisdom born of generosity** there? |
dānaṃ ārabbha dānādhigaccha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “dānamayā paññā”. |
**Wisdom** that arises in relation to generosity, from having understood generosity, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom born of generosity**." |
♦ (kha) tattha katamā sīlamayā paññā? |
♦ (b) What is **wisdom born of morality** there? |
sīlaṃ ārabbha sīlādhigaccha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “sīlamayā paññā”. |
**Wisdom** that arises in relation to morality, from having understood morality, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom born of morality**." |
♦ (ga) sabbāpi samāpannassa paññā bhāvanāmayā paññā. |
♦ (c) **All wisdom** of one who has attained (absorption) is **wisdom born of development**. |
♦ 770. (3. ka) tattha katamā adhisīle paññā? |
♦ 770. (3.a) What is **wisdom in higher morality** there? |
pātimokkhasaṃvaraṃ saṃvarantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “adhisīle paññā”. |
**Wisdom** that arises when one exercises the Pātimokkha restraint, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom in higher morality**." |
♦ (kha) tattha katamā adhicitte paññā? |
♦ (b) What is **wisdom in higher consciousness** there? |
rūpāvacarārūpāvacarasamāpattiṃ samāpajjantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “adhicitte paññā”. |
**Wisdom** that arises when one attains absorption in the fine-material or immaterial realms, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom in higher consciousness**." |
♦ (ga) tattha katamā adhipaññāya paññā? |
♦ (c) What is **wisdom in higher wisdom** there? |
catūsu maggesu catūsu phalesu paññā — ayaṃ vuccati “adhipaññāya paññā”. |
**Wisdom** in the four paths and four fruits—this is called "**wisdom in higher wisdom**." |
♦ 771. (4. ka) tattha katamaṃ āyakosallaṃ? |
♦ 771. (4.a) What is **skill in income** there? |
“ime dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti. |
"By giving mental attention to these phenomena, unarisen unwholesome phenomena do not arise, and arisen unwholesome phenomena are abandoned. |
ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī”ti — yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “āyakosallaṃ”. |
Or, by giving mental attention to these phenomena, unarisen wholesome phenomena arise, and arisen wholesome phenomena conduce to greater abundance, growth, development, and fulfillment"—that understanding, discerning ...pe... non-delusion, discrimination of phenomena, right view at that time—this is called "**skill in income**." |
♦ (kha) tattha katamaṃ apāyakosallaṃ? |
♦ (b) What is **skill in loss** there? |
“ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjanti, uppannā ca kusalā dhammā nirujjhanti. |
"By giving mental attention to these phenomena, unarisen wholesome phenomena do not arise, and arisen wholesome phenomena cease. |
ime vā panime dhamme manasikaroto anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti — yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “apāyakosallaṃ”. |
Or, by giving mental attention to these phenomena, unarisen unwholesome phenomena arise, and arisen unwholesome phenomena conduce to greater abundance and growth"—that understanding, discerning ...pe... non-delusion, discrimination of phenomena, right view at that time—this is called "**skill in loss**." |
♦ (ga) sabbāpi tatrupāyā paññā upāyakosallaṃ. |
♦ (c) **All wisdom** related to means is **skill in means**. |
♦ 772. (5. ka) catūsu bhūmīsu vipāke paññā vipākā paññā. |
♦ 772. (5.a) **Wisdom** that is resultant in the four realms is **resultant wisdom**. |
♦ (kha) catūsu bhūmīsu kusale paññā vipākadhammadhammā paññā. |
♦ (b) **Wisdom** that is wholesome in the four realms is **resultant-bearing wisdom**. |
♦ (ga) tīsu bhūmīsu kiriyābyākate paññā nevavipākanavipākadhammadhammā paññā. |
♦ (c) **Wisdom** that is functional indeterminate in the three realms is **neither-result-nor-resultant-bearing wisdom**. |
♦ 773. (6. ka) tīsu bhūmīsu vipāke paññā upādinnupādāniyā paññā. |
♦ 773. (6.a) **Wisdom** that is resultant in the three realms is **graspable and grasping-supported wisdom**. |
♦ (kha) tīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā anupādinnupādāniyā paññā. |
♦ (b) **Wisdom** that is wholesome in the three realms, functional indeterminate in the three realms is **not graspable but grasping-supported wisdom**. |
♦ (ga) catūsu maggesu catūsu phalesu paññā anupādinnānupādāniyā paññā. |
♦ (c) **Wisdom** in the four paths and four fruits is **not graspable and not grasping-supported wisdom**. |
♦ 774. (7. ka) vitakkavicārasampayuttā paññā savitakkasavicārā paññā. |
♦ 774. (7.a) **Wisdom** associated with directed thought and evaluation is **wisdom with directed thought and with evaluation**. |
♦ (kha) vitakkavippayuttā vicārasampayuttā paññā avitakkavicāramattā paññā. |
♦ (b) **Wisdom** dissociated from directed thought but associated with evaluation is **wisdom without directed thought but with evaluation**. |
♦ (ga) vitakkavicāravippayuttā paññā avitakkāvicārā paññā. |
♦ (c) **Wisdom** dissociated from both directed thought and evaluation is **wisdom without directed thought and without evaluation**. |
♦ 775. (8. ka) pītisampayuttā paññā pītisahagatā paññā. |
♦ 775. (8.a) **Wisdom** associated with rapture is **wisdom accompanied by rapture**. |
♦ (kha) sukhasampayuttā paññā sukhasahagatā paññā. |
♦ (b) **Wisdom** associated with pleasure is **wisdom accompanied by pleasure**. |
♦ (ga) upekkhāsampayuttā paññā upekkhāsahagatā paññā. |
♦ (c) **Wisdom** associated with equanimity is **wisdom accompanied by equanimity**. |
♦ 776. (9. ka) tīsu bhūmīsu kusale paññā ācayagāminī paññā. |
♦ 776. (9.a) **Wisdom** that is wholesome in the three realms is **wisdom leading to accumulation**. |
♦ (kha) catūsu maggesu paññā apacayagāminī paññā. |
♦ (b) **Wisdom** in the four paths is **wisdom leading to decrease**. |
♦ (ga) catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevācayagāmināpacayagāminī paññā. |
♦ (c) **Wisdom** that is resultant in the four realms, functional indeterminate in the three realms is **wisdom neither leading to accumulation nor leading to decrease**. |
♦ 777. (10. ka) catūsu maggesu tīsu phalesu paññā sekkhā paññā. |
♦ 777. (10.a) **Wisdom** in the four paths and three fruits is **trainee wisdom**. |
♦ (kha) upariṭṭhimā arahattaphale paññā asekkhā paññā. |
♦ (b) **Wisdom** in the ultimate fruit of Arahantship is **accomplished wisdom**. |
♦ (ga) tīsu bhūmīsu kusale tīsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevasekkhanāsekkhā paññā. |
♦ (c) **Wisdom** that is wholesome in the three realms, resultant in the three realms, functional indeterminate in the three realms is **neither trainee nor accomplished wisdom**. |
♦ 778. (11. ka) kāmāvacarakusalābyākate paññā parittā paññā. |
♦ 778. (11.a) **Wisdom** that is wholesome or indeterminate in the sensuous realm is **limited wisdom**. |
♦ (kha) rūpāvacarārūpāvacarakusalābyākate paññā mahaggatā paññā. |
♦ (b) **Wisdom** that is wholesome or indeterminate in the fine-material and immaterial realms is **great wisdom**. |
♦ (ga) catūsu maggesu catūsu phalesu paññā appamāṇā paññā. |
♦ (c) **Wisdom** in the four paths and four fruits is **immeasurable wisdom**. |
♦ 779. (12. ka) tattha katamā parittārammaṇā paññā? |
♦ 779. (12.a) What is **wisdom with a limited object** there? |
paritte dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “parittārammaṇā paññā”. |
**Wisdom** that arises by taking a limited phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with a limited object**." |
♦ 780. (kha) tattha katamā mahaggatārammaṇā paññā? |
♦ 780. (b) What is **wisdom with a great object** there? |
mahaggate dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “mahaggatārammaṇā paññā”. |
**Wisdom** that arises by taking a great phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with a great object**." |
♦ 781. (ga) tattha katamā appamāṇārammaṇā paññā? |
♦ 781. (c) What is **wisdom with an immeasurable object** there? |
appamāṇe dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “appamāṇārammaṇā paññā”. |
**Wisdom** that arises by taking an immeasurable phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with an immeasurable object**." |
♦ 782. (13. ka) tattha katamā maggārammaṇā paññā? |
♦ 782. (13.a) What is **wisdom having the path as object** there? |
ariyamaggaṃ ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “maggārammaṇā paññā”. |
**Wisdom** that arises by taking the noble path as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom having the path as object**." |
♦ (kha) catūsu maggesu paññā maggahetukā paññā. |
♦ (b) **Wisdom** in the four paths is **wisdom having the path as root**. |
♦ 783. (ga) tattha katamā maggādhipatinī paññā? |
♦ 783. (c) What is **wisdom having the path as dominant** there? |
ariyamaggaṃ adhipatiṃ karitvā yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “maggādhipatinī paññā”. |
**Wisdom** that arises by making the noble path dominant, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom having the path as dominant**." |
♦ 784. (14) catūsu bhūmīsu vipāke paññā siyā uppannā, siyā uppādinī, na vattabbā anuppannāti. |
♦ 784. (14) **Wisdom** that is resultant in the four realms may be **arisen**, may be **arising**, is not to be described as **not arisen**. |
catūsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā siyā uppannā, siyā anuppannā, na vattabbā uppādinīti. |
**Wisdom** that is wholesome in the four realms, functional indeterminate in the three realms may be **arisen**, may be **not arisen**, is not to be described as **arising**. |
♦ 785. (15) sabbāva paññā siyā atītā, siyā anāgatā, siyā paccuppannā. |
♦ 785. (15) **All wisdom** may be **past**, may be **future**, may be **present**. |
♦ 786. (16. ka) tattha katamā atītārammaṇā paññā? |
♦ 786. (16.a) What is **wisdom with a past object** there? |
atīte dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “atītārammaṇā paññā”. |
**Wisdom** that arises by taking a past phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with a past object**." |
♦ 787. (kha) tattha katamā anāgatārammaṇā paññā? |
♦ 787. (b) What is **wisdom with a future object** there? |
anāgate dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “anāgatārammaṇā paññā”. |
**Wisdom** that arises by taking a future phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with a future object**." |
♦ 788. (ga) tattha katamā paccuppannārammaṇā paññā? |
♦ 788. (c) What is **wisdom with a present object** there? |
paccuppanne dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “paccuppannārammaṇā paññā”. |
**Wisdom** that arises by taking a present phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with a present object**." |
♦ 789. (17) sabbāva paññā siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. |
♦ 789. (17) **All wisdom** may be **internal**, may be **external**, may be **internal and external**. |
♦ 790. (18. ka) tattha katamā ajjhattārammaṇā paññā? |
♦ 790. (18.a) What is **wisdom with an internal object** there? |
ajjhatte dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “ajjhattārammaṇā paññā”. |
**Wisdom** that arises by taking an internal phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with an internal object**." |
♦ 791. (kha) tattha katamā bahiddhārammaṇā paññā? |
♦ 791. (b) What is **wisdom with an external object** there? |
bahiddhādhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “bahiddhārammaṇā paññā”. |
**Wisdom** that arises by taking an external phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with an external object**." |
♦ 792. (ga) tattha katamā ajjhattabahiddhārammaṇā paññā? |
♦ 792. (c) What is **wisdom with an internal and external object** there? |
ajjhattabahiddhā dhamme ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “ajjhattabahiddhārammaṇā paññā”. |
**Wisdom** that arises by taking an internal and external phenomenon as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**wisdom with an internal and external object**." |
♦ evaṃ tividhena ñāṇavatthu. |
♦ Thus, knowledge object in three ways. |
♦ tikaṃ. |
♦ Triad. |
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♦ 4. catukkaniddeso |
♦ 4. Fourfold Exposition |
♦ 793. (1. ka) tattha katamaṃ kammassakatañāṇaṃ? |
♦ 793. (1.a) What is **knowledge of the ownership of kamma** there? |
“atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti — yā evarūpā paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “kammassakatañāṇaṃ”. |
There is what is given, there is what is offered, there is what is sacrificed, there is fruit and result of good and bad kamma, there is this world, there is the other world, there is mother, there is father, there are spontaneously born beings, there are in the world ascetics and brahmins who are rightly gone and rightly practiced, who proclaim this world and the other world, having themselves realized them through direct knowledge"—such wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**knowledge of the ownership of kamma**. |
ṭhapetvā saccānulomikaṃ ñāṇaṃ, sabbāpi sāsavā kusalā paññā kammassakatañāṇaṃ. |
**All wholesome wisdom with defilements**, excluding **knowledge conforming to the truths**, is **knowledge of the ownership of kamma**. |
♦ (kha) tattha katamaṃ saccānulomikaṃ ñāṇaṃ? |
♦ (b) What is **knowledge conforming to the truths** there? |
“rūpaṃ aniccan”ti vā vedanā ... pe ... saññā... saṅkhārā... “viññāṇaṃ aniccan”ti vā yā evarūpī anulomikā khanti diṭṭhi ruci mudi pekkhā dhammanijjhānakkhanti — idaṃ vuccati “saccānulomikaṃ ñāṇaṃ”. |
Form is impermanent" or feeling ...pe... perception... mental formations... "consciousness is impermanent" or such conforming forbearance, view, preference, acceptance, contemplation, or forbearance of phenomena—this is called "**knowledge conforming to the truths**. |
♦ (ga) catūsu maggesu paññā maggasamaṅgissa ñāṇaṃ. |
♦ (c) **Wisdom** in the four paths is **knowledge of one endowed with the path**. |
♦ (gha) catūsu phalesu paññā phalasamaṅgissa ñāṇaṃ. |
♦ (d) **Wisdom** in the four fruits is **knowledge of one endowed with the fruit**. |
♦ 794. (2) maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇaṃ. |
♦ 794. (2) **Knowledge of one endowed with the path** is also **knowledge of suffering**, also **knowledge of the origin of suffering**, also **knowledge of the cessation of suffering**, also **knowledge of the path leading to the cessation of suffering**. |
♦ (ka) tattha katamaṃ dukkhe ñāṇaṃ? |
♦ (a) What is **knowledge of suffering** there? |
dukkhaṃ ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “dukkhe ñāṇaṃ”. |
**Wisdom** that arises by taking suffering as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**knowledge of suffering**." |
♦ (kha-gha) dukkhasamudayaṃ ārabbha ... pe ... dukkhanirodhaṃ ārabbha ... pe ... dukkhanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ”. |
♦ (b-d) By taking the origin of suffering as object ...pe... by taking the cessation of suffering as object ...pe... by taking the path leading to the cessation of suffering as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**knowledge of the path leading to the cessation of suffering**." |
♦ 795. (3) kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarakusalābyākate paññā rūpāvacarā paññā, arūpāvacarakusalābyākate paññā arūpāvacarā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā. |
♦ 795. (3) **Wisdom** that is wholesome or indeterminate in the sensuous realm is **sensuous realm wisdom**; **wisdom** that is wholesome or indeterminate in the fine-material realm is **fine-material realm wisdom**; **wisdom** that is wholesome or indeterminate in the immaterial realm is **immaterial realm wisdom**; **wisdom** in the four paths and four fruits is **not included wisdom**. |
♦ 796. (4. ka) tattha katamaṃ dhamme ñāṇaṃ? |
♦ 796. (4.a) What is **knowledge of the phenomena** there? |
catūsu maggesu catūsu phalesu paññā dhamme ñāṇaṃ. |
**Wisdom** in the four paths and four fruits is **knowledge of the phenomena**. |
♦ (kha) so iminā dhammena ñātena diṭṭhena pattena viditena pariyogāḷhena atītānāgatena nayaṃ neti. |
♦ (b) Having known, seen, reached, understood, and thoroughly penetrated this phenomenon, one draws an analogy to the past and future. |
“ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā dukkhaṃ abbhaññaṃsu , dukkhasamudayaṃ abbhaññaṃsu, dukkhanirodhaṃ abbhaññaṃsu, dukkhanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, imaññeva te dukkhaṃ abbhaññaṃsu, imaññeva te dukkhasamudayaṃ abbhaññaṃsu, imaññeva te dukkhanirodhaṃ abbhaññaṃsu, imaññeva te dukkhanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu. |
"Whoever ascetics or brahmins in the past realized suffering, realized the origin of suffering, realized the cessation of suffering, realized the path leading to the cessation of suffering, they realized this very suffering, they realized this very origin of suffering, they realized this very cessation of suffering, they realized this very path leading to the cessation of suffering. |
ye hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā dukkhaṃ abhijānissanti, dukkhasamudayaṃ abhijānissanti, dukkhanirodhaṃ abhijānissanti, dukkhanirodhagāminiṃ paṭipadaṃ abhijānissanti, imaññeva te dukkhaṃ abhijānissanti, imaññeva te dukkhasamudayaṃ abhijānissanti, imaññeva te dukkhanirodhaṃ abhijānissanti, imaññeva te dukkhanirodhagāminiṃ paṭipadaṃ abhijānissantī”ti — yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “anvaye ñāṇaṃ”. |
Whoever ascetics or brahmins in the future will realize suffering, will realize the origin of suffering, will realize the cessation of suffering, will realize the path leading to the cessation of suffering, they will realize this very suffering, they will realize this very origin of suffering, they will realize this very cessation of suffering, they will realize this very path leading to the cessation of suffering"—that understanding, discerning ...pe... non-delusion, discrimination of phenomena, right view at that time—this is called "**knowledge of analogy**." |
♦ (ga) tattha katamaṃ pariye ñāṇaṃ? |
♦ (c) What is **knowledge of investigation** there? |
idha bhikkhu parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. |
Here, a monk, having encompassed the mind of other beings and persons with his own mind, discerns. |
sarāgaṃ vā cittaṃ “sarāgaṃ cittan”ti pajānāti, vītarāgaṃ vā cittaṃ “vītarāgaṃ cittan”ti pajānāti, sadosaṃ vā cittaṃ “sadosaṃ cittan”ti pajānāti, vītadosaṃ vā cittaṃ “vītadosaṃ cittan”ti pajānāti, samohaṃ vā cittaṃ “samohaṃ cittan”ti pajānāti, vītamohaṃ vā cittaṃ “vītamohaṃ cittan”ti pajānāti, saṃkhittaṃ vā cittaṃ “saṃkhittaṃ cittan”ti pajānāti, vikkhittaṃ vā cittaṃ “vikkhittaṃ cittan”ti pajānāti, mahaggataṃ vā cittaṃ “mahaggataṃ cittan”ti pajānāti, amahaggataṃ vā cittaṃ “amahaggataṃ cittan”ti pajānāti, sauttaraṃ vā cittaṃ “sauttaraṃ cittan”ti pajānāti, anuttaraṃ vā cittaṃ “anuttaraṃ cittan”ti pajānāti, samāhitaṃ vā cittaṃ “samāhitaṃ cittan”ti pajānāti, asamāhitaṃ vā cittaṃ “asamāhitaṃ cittan”ti pajānāti, vimuttaṃ vā cittaṃ “vimuttaṃ cittan”ti pajānāti, avimuttaṃ vā cittaṃ “avimuttaṃ cittan”ti pajānātīti — yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “pariye ñāṇaṃ”. |
He discerns a mind with passion as "a mind with passion," he discerns a mind free from passion as "a mind free from passion," he discerns a mind with hatred as "a mind with hatred," he discerns a mind free from hatred as "a mind free from hatred," he discerns a mind with delusion as "a mind with delusion," he discerns a mind free from delusion as "a mind free from delusion," he discerns a contracted mind as "a contracted mind," he discerns a distracted mind as "a distracted mind," he discerns an exalted mind as "an exalted mind," he discerns an unexalted mind as "an unexalted mind," he discerns a superior mind as "a superior mind," he discerns an unsurpassed mind as "an unsurpassed mind," he discerns a concentrated mind as "a concentrated mind," he discerns an unconcentrated mind as "an unconcentrated mind," he discerns a liberated mind as "a liberated mind," he discerns an unliberated mind as "an unliberated mind"—that understanding, discerning ...pe... non-delusion, discrimination of phenomena, right view at that time—this is called "**knowledge of investigation**." |
♦ (gha) ṭhapetvā dhamme ñāṇaṃ anvaye ñāṇaṃ pariye ñāṇaṃ, avasesā paññā sammutiñāṇaṃ. |
♦ (d) **All wisdom**, excluding **knowledge of the phenomena**, **knowledge of analogy**, and **knowledge of investigation**, is **knowledge of convention**. |
♦ 797. (5. ka) tattha katamā paññā ācayāya no apacayāya? |
♦ 797. (5.a) What is **wisdom for accumulation but not for decrease** there? |
kāmāvacarakusale paññā ācayāya no apacayāya. |
**Wisdom** that is wholesome in the sensuous realm is **wisdom for accumulation but not for decrease**. |
♦ (kha) catūsu maggesu paññā apacayāya no ācayāya. |
♦ (b) **Wisdom** in the four paths is **wisdom for decrease but not for accumulation**. |
♦ (ga) rūpāvacarārūpāvacarakusale paññā ācayāya ceva apacayāya ca. |
♦ (c) **Wisdom** that is wholesome in the fine-material and immaterial realms is **wisdom for both accumulation and decrease**. |
♦ (gha) avasesā paññā neva ācayāya no apacayāya. |
♦ (d) The **remaining wisdom** is **neither for accumulation nor for decrease**. |
♦ 798. (6. ka) tattha katamā paññā nibbidāya no paṭivedhāya? |
♦ 798. (6.a) What is **wisdom for disenchantment but not for penetration** there? |
yāya paññāya kāmesu vītarāgo hoti, na ca abhiññāyo paṭivijjhati na ca saccāni — ayaṃ vuccati “paññā nibbidāya no paṭivedhāya”. |
**Wisdom** by which one is dispassionate towards sensual pleasures, but does not penetrate supernormal powers nor the truths—this is called "**wisdom for disenchantment but not for penetration**." |
♦ (kha) sveva paññāya kāmesu vītarāgo samāno abhiññāyo paṭivijjhati na ca saccāni — ayaṃ vuccati “paññā paṭivedhāya no nibbidāya”. |
♦ (b) The very same wisdom, by which one is dispassionate towards sensual pleasures, penetrates supernormal powers but does not penetrate the truths—this is called "**wisdom for penetration but not for disenchantment**." |
♦ (ga) catūsu maggesu paññā nibbidāya ceva paṭivedhāya ca. |
♦ (c) **Wisdom** in the four paths is **wisdom for both disenchantment and penetration**. |
♦ (gha) avasesā paññā neva nibbidāya no paṭivedhāya. |
♦ (d) The **remaining wisdom** is **neither for disenchantment nor for penetration**. |
♦ 799. (7. ka) tattha katamā hānabhāginī paññā? |
♦ 799. (7.a) What is **wisdom tending to decline** there? |
paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
**Wisdom** that is connected with the arisal of perceptions and mental attention accompanied by sensuous desires for one who has attained the first jhana is **wisdom tending to decline**. |
♦ (kha) tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
♦ (b) When mindfulness stands firm in accordance with the Dhamma, that is **wisdom tending to stability**. |
♦ (ga) avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
♦ (c) When perceptions and mental attention accompanied by absence of directed thought arise, that is **wisdom tending to distinction**. |
♦ (gha) nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. |
♦ (d) When perceptions and mental attention accompanied by disenchantment arise, connected with dispassion, that is **wisdom tending to penetration**. |
dutiyassa jhānassa lābhiṃ vitakkasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
For one who has attained the second jhana, perceptions and mental attention accompanied by directed thought arise, that is **wisdom tending to decline**. |
tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
When mindfulness stands firm in accordance with the Dhamma, that is **wisdom tending to stability**. |
upekkhāsahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
When perceptions and mental attention accompanied by equanimity arise, that is **wisdom tending to distinction**. |
nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. |
When perceptions and mental attention accompanied by disenchantment arise, connected with dispassion, that is **wisdom tending to penetration**. |
tatiyassa jhānassa lābhiṃ pītisukhasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
For one who has attained the third jhana, perceptions and mental attention accompanied by rapture and pleasure arise, that is **wisdom tending to decline**. |
tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
When mindfulness stands firm in accordance with the Dhamma, that is **wisdom tending to stability**. |
adukkhamasukhasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
When perceptions and mental attention accompanied by neither-painful-nor-pleasant arise, that is **wisdom tending to distinction**. |
nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. |
When perceptions and mental attention accompanied by disenchantment arise, connected with dispassion, that is **wisdom tending to penetration**. |
catutthassa jhānassa lābhiṃ upekkhāsahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
For one who has attained the fourth jhana, perceptions and mental attention accompanied by equanimity arise, that is **wisdom tending to decline**. |
tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
When mindfulness stands firm in accordance with the Dhamma, that is **wisdom tending to stability**. |
ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
When perceptions and mental attention accompanied by the dimension of infinite space arise, that is **wisdom tending to distinction**. |
nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. |
When perceptions and mental attention accompanied by disenchantment arise, connected with dispassion, that is **wisdom tending to penetration**. |
ākāsānañcāyatanassa lābhiṃ rūpasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
For one who has attained the dimension of infinite space, perceptions and mental attention accompanied by form arise, that is **wisdom tending to decline**. |
tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
When mindfulness stands firm in accordance with the Dhamma, that is **wisdom tending to stability**. |
viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
When perceptions and mental attention accompanied by the dimension of infinite consciousness arise, that is **wisdom tending to distinction**. |
nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. |
When perceptions and mental attention accompanied by disenchantment arise, connected with dispassion, that is **wisdom tending to penetration**. |
viññāṇañcāyatanassa lābhiṃ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
For one who has attained the dimension of infinite consciousness, perceptions and mental attention accompanied by the dimension of infinite space arise, that is **wisdom tending to decline**. |
tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
When mindfulness stands firm in accordance with the Dhamma, that is **wisdom tending to stability**. |
ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
When perceptions and mental attention accompanied by the dimension of nothingness arise, that is **wisdom tending to distinction**. |
nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. |
When perceptions and mental attention accompanied by disenchantment arise, connected with dispassion, that is **wisdom tending to penetration**. |
ākiñcaññāyatanassa lābhiṃ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
For one who has attained the dimension of nothingness, perceptions and mental attention accompanied by the dimension of infinite consciousness arise, that is **wisdom tending to decline**. |
tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
When mindfulness stands firm in accordance with the Dhamma, that is **wisdom tending to stability**. |
nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
When perceptions and mental attention accompanied by the dimension of neither perception nor non-perception arise, that is **wisdom tending to distinction**. |
nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. |
When perceptions and mental attention accompanied by disenchantment arise, connected with dispassion, that is **wisdom tending to penetration**. |
♦ 800. (8) tattha katamā catasso paṭisambhidā? |
♦ 800. (8) What are the **four analytical knowledges** there? |
atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. |
**Analytical knowledge of meaning**, **analytical knowledge of phenomena**, **analytical knowledge of language**, **analytical knowledge of ready wit**. |
atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā . |
**Knowledge of meaning** is **analytical knowledge of meaning**, **knowledge of phenomena** is **analytical knowledge of phenomena**, **knowledge of language** with regard to the expression of those phenomena is **analytical knowledge of language**, **knowledge of knowledges** is **analytical knowledge of ready wit**. |
imā catasso paṭisambhidā. |
These are the **four analytical knowledges**. |
♦ 801. (9) tattha katamā catasso paṭipadā? |
♦ 801. (9) What are the **four practices** there? |
dukkhapaṭipadā dandhābhiññā paññā, dukkhapaṭipadā khippābhiññā paññā, sukhapaṭipadā dandhābhiññā paññā, sukhapaṭipadā khippābhiññā paññā. |
**Practice with pain and slow direct knowledge**, **practice with pain and quick direct knowledge**, **practice with pleasure and slow direct knowledge**, **practice with pleasure and quick direct knowledge**. |
♦ (ka) tattha katamā dukkhapaṭipadā dandhābhiññā paññā? |
♦ (a) What is **practice with pain and slow direct knowledge** there? |
kicchena kasirena samādhiṃ uppādentassa dandhaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “dukkhapaṭipadā dandhābhiññā paññā”. |
**Wisdom** that arises for one who generates concentration with difficulty and hardship, who discerns its place with slowness, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**practice with pain and slow direct knowledge**." |
♦ (kha) tattha katamā dukkhapaṭipadā khippābhiññā paññā? |
♦ (b) What is **practice with pain and quick direct knowledge** there? |
kicchena kasirena samādhiṃ uppādentassa khippaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “dukkhapaṭipadā khippābhiññā paññā”. |
**Wisdom** that arises for one who generates concentration with difficulty and hardship, who discerns its place with quickness, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**practice with pain and quick direct knowledge**." |
♦ (ga) tattha katamā sukhapaṭipadā dandhābhiññā paññā? |
♦ (c) What is **practice with pleasure and slow direct knowledge** there? |
akicchena akasirena samādhiṃ uppādentassa dandhaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “sukhapaṭipadā dandhābhiññā paññā”. |
**Wisdom** that arises for one who generates concentration without difficulty or hardship, who discerns its place with slowness, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**practice with pleasure and slow direct knowledge**." |
♦ (gha) tattha katamā sukhapaṭipadā khippābhiññā paññā? |
♦ (d) What is **practice with pleasure and quick direct knowledge** there? |
akicchena akasirena samādhiṃ uppādentassa khippaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “sukhapaṭipadā khippābhiññā paññā”. |
**Wisdom** that arises for one who generates concentration without difficulty or hardship, who discerns its place with quickness, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**practice with pleasure and quick direct knowledge**." |
imā catasso paṭipadā. |
These are the **four practices**. |
♦ 802. (10) tattha katamāni cattāri ārammaṇāni? |
♦ 802. (10) What are the **four objects** there? |
parittā parittārammaṇā paññā, parittā appamāṇārammaṇā paññā, appamāṇā parittārammaṇā paññā, appamāṇā appamāṇārammaṇā paññā. |
**Limited wisdom with a limited object**, **limited wisdom with an immeasurable object**, **immeasurable wisdom with a limited object**, **immeasurable wisdom with an immeasurable object**. |
♦ (ka) tattha katamā parittā parittārammaṇā paññā? |
♦ (a) What is **limited wisdom with a limited object** there? |
samādhissa na nikāmalābhissa ārammaṇaṃ thokaṃ pharantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “parittā parittārammaṇā paññā”. |
**Wisdom** that arises for one whose attainment of concentration is not voluntary, who pervades a small object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**limited wisdom with a limited object**." |
♦ (kha) tattha katamā parittā appamāṇārammaṇā paññā? |
♦ (b) What is **limited wisdom with an immeasurable object** there? |
samādhissa na nikāmalābhissa ārammaṇaṃ vipulaṃ pharantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “parittā appamāṇārammaṇā paññā”. |
**Wisdom** that arises for one whose attainment of concentration is not voluntary, who pervades a vast object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**limited wisdom with an immeasurable object**." |
♦ (ga) tattha katamā appamāṇā parittārammaṇā paññā? |
♦ (c) What is **immeasurable wisdom with a limited object** there? |
samādhissa nikāmalābhissa ārammaṇaṃ thokaṃ pharantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “appamāṇā parittārammaṇā paññā”. |
**Wisdom** that arises for one whose attainment of concentration is voluntary, who pervades a small object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**immeasurable wisdom with a limited object**." |
♦ (gha) tattha katamā appamāṇā appamāṇārammaṇā paññā? |
♦ (d) What is **immeasurable wisdom with an immeasurable object** there? |
samādhissa nikāmalābhissa ārammaṇaṃ vipulaṃ pharantassa yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — ayaṃ vuccati “appamāṇā appamāṇārammaṇā paññā”. |
**Wisdom** that arises for one whose attainment of concentration is voluntary, who pervades a vast object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**immeasurable wisdom with an immeasurable object**." |
imāni cattāri ārammaṇāni. |
These are the **four objects**. |
♦ (11) maggasamaṅgissa ñāṇaṃ jarāmaraṇepetaṃ ñāṇaṃ, jarāmaraṇasamudayepetaṃ ñāṇaṃ, jarāmaraṇanirodhepetaṃ ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāyapetaṃ ñāṇaṃ. |
♦ (11) **Knowledge of one endowed with the path** is also **knowledge of aging and death**, also **knowledge of the origin of aging and death**, also **knowledge of the cessation of aging and death**, also **knowledge of the path leading to the cessation of aging and death**. |
♦ (ka) tattha katamaṃ jarāmaraṇe ñāṇaṃ? |
♦ (a) What is **knowledge of aging and death** there? |
jarāmaraṇaṃ ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “jarāmaraṇe ñāṇaṃ”. |
**Wisdom** that arises by taking aging and death as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**knowledge of aging and death**." |
♦ (kha-gha) jarāmaraṇasamudayaṃ ārabbha ... pe ... jarāmaraṇanirodhaṃ ārabbha ... pe ... jarāmaraṇanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ”. |
♦ (b-d) By taking the origin of aging and death as object ...pe... by taking the cessation of aging and death as object ...pe... by taking the path leading to the cessation of aging and death as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**knowledge of the path leading to the cessation of aging and death**." |
♦ 803. (12-21) dhammasamaṅgissa ñāṇaṃ jātiyāpetaṃ ñāṇaṃ ... pe ... bhavepetaṃ ñāṇaṃ ... pe ... upādānepetaṃ ñāṇaṃ ... pe ... taṇhāyapetaṃ ñāṇaṃ ... pe ... vedanāyapetaṃ ñāṇaṃ ... pe ... phassepetaṃ ñāṇaṃ ... pe ... saḷāyatanepetaṃ ñāṇaṃ ... pe ... nāmarūpepetaṃ ñāṇaṃ ... pe ... viññāṇepetaṃ ñāṇaṃ ... pe ... saṅkhāresupetaṃ ñāṇaṃ, saṅkhārasamudayepetaṃ ñāṇaṃ, saṅkhāranirodhepetaṃ ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāyapetaṃ ñāṇaṃ. |
♦ 803. (12-21) **Knowledge of one endowed with phenomena** is also **knowledge of birth** ...pe... also **knowledge of existence** ...pe... also **knowledge of clinging** ...pe... also **knowledge of craving** ...pe... also **knowledge of feeling** ...pe... also **knowledge of contact** ...pe... also **knowledge of the six sense bases** ...pe... also **knowledge of name-and-form** ...pe... also **knowledge of consciousness** ...pe... also **knowledge of formations**, also **knowledge of the origin of formations**, also **knowledge of the cessation of formations**, also **knowledge of the path leading to the cessation of formations**. |
♦ tattha katamaṃ saṅkhāresu ñāṇaṃ? |
♦ What is **knowledge of formations** there? |
saṅkhāre ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “saṅkhāresu ñāṇaṃ”. |
**Wisdom** that arises by taking formations as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**knowledge of formations**." |
♦ saṅkhārasamudayaṃ ārabbha ... pe ... saṅkhāranirodhaṃ ārabbha ... pe ... saṅkhāranirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ vuccati “saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ. |
♦ By taking the origin of formations as object ...pe... by taking the cessation of formations as object ...pe... by taking the path leading to the cessation of formations as object, that understanding ...pe... non-delusion, discrimination of phenomena, right view—this is called "**knowledge of the path leading to the cessation of formations**." |
evaṃ catubbidhena ñāṇavatthu. |
Thus, knowledge object in four ways. |
♦ catukkaṃ. |
♦ Fourfold. |
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♦ 5. pañcakaniddeso |
♦ 5. Fivefold Exposition |
♦ 804. (1) tattha katamo pañcaṅgiko sammāsamādhi? |
♦ 804. (1) What is the **five-factored right concentration** there? |
pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṃ. |
**Pervading with rapture**, **pervading with pleasure**, **pervading with consciousness**, **pervading with light**, **the sign of reviewing**. |
dvīsu jhānesu paññā pītipharaṇatā. |
**Wisdom** in the two jhanas is **pervading with rapture**. |
tīsu jhānesu paññā sukhapharaṇatā. |
**Wisdom** in the three jhanas is **pervading with pleasure**. |
paracitte ñāṇaṃ cetopharaṇatā. |
**Knowledge of others' minds** is **pervading with consciousness**. |
dibbacakkhu ālokapharaṇatā. |
**Divine eye** is **pervading with light**. |
tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇāñāṇaṃ paccavekkhaṇānimittaṃ. |
**Knowledge of reviewing** for one who has emerged from that particular concentration is **the sign of reviewing**. |
ayaṃ vuccati pañcaṅgiko sammāsamādhi. |
This is called the **five-factored right concentration**. |
♦ (2) tattha katamo pañcañāṇiko sammāsamādhi? |
♦ (2) What is the **right concentration with five knowledges** there? |
“ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko”ti paccattaññeva ñāṇaṃ uppajjati. |
"This concentration is **pleasant in the present** and **pleasant in result in the future**"—such knowledge arises for oneself. |
“ayaṃ samādhi ariyo nirāmiso”ti paccattaññeva ñāṇaṃ uppajjati. |
"This concentration is **noble** and **unworldly**"—such knowledge arises for oneself. |
“ayaṃ samādhi akāpurisasevito”ti paccattaññeva ñāṇaṃ uppajjati. |
"This concentration is **not cultivated by ignoble persons**"—such knowledge arises for oneself. |
“ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato”ti paccattaññeva ñāṇaṃ uppajjati. |
"This concentration is **peaceful, sublime, obtained through tranquility, attained to one-pointedness, not by suppression or coercion**"—such knowledge arises for oneself. |
so kho panāhaṃ imaṃ samādhiṃ sato samāpajjāmi sato vuṭṭhahāmī”ti paccattaññeva ñāṇaṃ uppajjati. |
"And I enter this concentration **mindfully** and emerge from it **mindfully**"—such knowledge arises for oneself. |
ayaṃ pañcañāṇiko sammāsamādhi. |
This is the **right concentration with five knowledges**. |
evaṃ pañcavidhena ñāṇavatthu. |
Thus, knowledge object in five ways. |
♦ pañcakaṃ. |
♦ Fivefold. |
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♦ 6. chakkaniddeso |
♦ 6. Sixfold Exposition |
♦ 805. tattha katamā chasu abhiññāsu paññā? |
♦ 805. What is **wisdom in the six supernormal powers** there? |
iddhividhe ñāṇaṃ, sotadhātuvisuddhiyā ñāṇaṃ, paracitte ñāṇaṃ, pubbenivāsānussatiyā ñāṇaṃ, sattānaṃ cutūpapāte ñāṇaṃ, āsavānaṃ khaye ñāṇaṃ — imā chasu abhiññāsu paññā. |
**Knowledge of psychic powers**, **knowledge of the purification of the divine ear-element**, **knowledge of others' minds**, **knowledge of the recollection of past lives**, **knowledge of the passing away and re-arising of beings**, **knowledge of the destruction of the defilements**—these are **wisdom in the six supernormal powers**. |
evaṃ chabbidhena ñāṇavatthu. |
Thus, knowledge object in six ways. |
♦ chakkaṃ. |
♦ Sixfold. |
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♦ 7. sattakaniddeso |
♦ 7. Sevenfold Exposition |
♦ 806. tattha katamāni sattasattati ñāṇavatthūni? |
♦ 806. What are the **seventy-seven knowledge objects** there? |
jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ, atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. |
**Knowledge** that aging and death are conditioned by birth, **knowledge** that if there is no birth there is no aging and death; **knowledge** that in the past aging and death were conditioned by birth, **knowledge** that if there was no birth there was no aging and death; **knowledge** that in the future aging and death will be conditioned by birth, **knowledge** that if there will be no birth there will be no aging and death. |
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ; |
And that **knowledge of the stability of the phenomena** is also **knowledge** that it is subject to decay, subject to dissolution, subject to fading away, subject to cessation. |
bhavapaccayā jātīti ñāṇaṃ ... pe ... upādānapaccayā bhavoti ñāṇaṃ ... pe ... taṇhāpaccayā upādānanti ñāṇaṃ ... pe ... vedanāpaccayā taṇhāti ñāṇaṃ ... pe ... phassapaccayā vedanāti ñāṇaṃ ... pe ... saḷāyatanapaccayā phassoti ñāṇaṃ ... pe ... nāmarūpapaccayā saḷāyatananti ñāṇaṃ ... pe ... viññāṇapaccayā nāmarūpanti ñāṇaṃ ... pe ... saṅkhārapaccayā viññāṇanti ñāṇaṃ ... pe ... avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ. |
**Knowledge** that birth is conditioned by existence ...pe... **knowledge** that existence is conditioned by clinging ...pe... **knowledge** that clinging is conditioned by craving ...pe... **knowledge** that craving is conditioned by feeling ...pe... **knowledge** that feeling is conditioned by contact ...pe... **knowledge** that contact is conditioned by the six sense bases ...pe... **knowledge** that the six sense bases are conditioned by name-and-form ...pe... **knowledge** that name-and-form is conditioned by consciousness ...pe... **knowledge** that consciousness is conditioned by formations ...pe... **knowledge** that formations are conditioned by ignorance, **knowledge** that if there is no ignorance there are no formations; **knowledge** that in the past formations were conditioned by ignorance, **knowledge** that if there was no ignorance there were no formations; **knowledge** that in the future formations will be conditioned by ignorance, **knowledge** that if there will be no ignorance there will be no formations. |
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. |
And that **knowledge of the stability of the phenomena** is also **knowledge** that it is subject to decay, subject to dissolution, subject to fading away, subject to cessation. |
imāni sattasattati ñāṇavatthūni. |
These are the **seventy-seven knowledge objects**. |
evaṃ sattavidhena ñāṇavatthu. |
Thus, knowledge object in seven ways. |
♦ sattakaṃ. |
♦ Sevenfold. |
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♦ 8. aṭṭhakaniddeso |
♦ 8. Eightfold Exposition |
♦ 807. tattha katamā catūsu maggesu catūsu phalesu paññā? |
♦ 807. What is **wisdom in the four paths and four fruits** there? |
sotāpattimagge paññā, sotāpattiphale paññā, sakadāgāmimagge paññā, sakadāgāmiphale paññā, anāgāmimagge paññā, anāgāmiphale paññā, arahattamagge paññā, arahattaphale paññā — imā catūsu maggesu catūsu phalesu paññā. |
**Wisdom** in the path of stream-entry, **wisdom** in the fruit of stream-entry, **wisdom** in the path of once-returning, **wisdom** in the fruit of once-returning, **wisdom** in the path of non-returning, **wisdom** in the fruit of non-returning, **wisdom** in the path of Arahantship, **wisdom** in the fruit of Arahantship—these are **wisdom in the four paths and four fruits**. |
evaṃ aṭṭhavidhena ñāṇavatthu. |
Thus, knowledge object in eight ways. |
♦ aṭṭhakaṃ. |
♦ Eightfold. |
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♦ 9. navakaniddeso |
♦ 9. Ninefold Exposition |
♦ 808. tattha katamā navasu anupubbavihārasamāpattīsu paññā? |
♦ 808. What is **wisdom in the nine successive dwelling attainments** there? |
paṭhamajjhānasamāpattiyā paññā, dutiyajjhānasamāpattiyā paññā, tatiyajjhānasamāpattiyā paññā, catutthajjhānasamāpattiyā paññā, ākāsānañcāyatanasamāpattiyā paññā, viññāṇañcāyatanasamāpattiyā paññā, ākiñcaññāyatanasamāpattiyā paññā, nevasaññānāsaññāyatanasamāpattiyā paññā, saññāvedayitanirodhasamāpattiyā vuṭṭhitassa paccavekkhaṇāñāṇaṃ — imā navasu anupubbavihārasamāpattīsu paññā. |
**Wisdom** in the attainment of the first jhana, **wisdom** in the attainment of the second jhana, **wisdom** in the attainment of the third jhana, **wisdom** in the attainment of the fourth jhana, **wisdom** in the attainment of the dimension of infinite space, **wisdom** in the attainment of the dimension of infinite consciousness, **wisdom** in the attainment of the dimension of nothingness, **wisdom** in the attainment of the dimension of neither perception nor non-perception, **knowledge of reviewing** for one who has emerged from the attainment of the cessation of perception and feeling—these are **wisdom in the nine successive dwelling attainments**. |
evaṃ navavidhena ñāṇavatthu. |
Thus, knowledge object in nine ways. |
♦ navakaṃ. |
♦ Ninefold. |
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♦ 10. dasakaniddeso |
♦ 10. Tenfold Exposition |
♦ 809. (1) tattha katamaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ? |
♦ 809. (1) What is the **Tathāgata's knowledge of the possible as possible and the impossible as impossible** as it actually is? |
idha tathāgato “aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
Here, the Tathāgata knows: "It is **impossible**, it is **not possible** for a person endowed with right view to consider any formation as permanent; this is **not possible**." |
“ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is **possible** for an ordinary person to consider any formation as permanent; this is **possible**. |
“aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is **impossible**, it is **not possible** for a person endowed with right view to consider any formation as pleasure; this is **not possible**. |
“ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is **possible** for an ordinary person to consider any formation as pleasure; this is **possible**. |
“aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ atthato upagaccheyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is **impossible**, it is **not possible** for a person endowed with right view to consider any phenomenon as self; this is **not possible**. |
“ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ atthato upagaccheyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is **possible** for an ordinary person to consider any phenomenon as self; this is **possible**. |
“aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is **impossible**, it is **not possible** for a person endowed with right view to take the life of their mother; this is **not possible**. |
“ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is **possible** for an ordinary person to take the life of their mother; this is **possible**. |
♦ aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya ... pe ... arahantaṃ jīvitā voropeyya ... pe ... paduṭṭhena cittena tathāgatassa lohitaṃ uppādeyya ... pe ... saṅghaṃ bhindeyya ... pe ... aññaṃ satthāraṃ uddiseyya ... pe ... aṭṭhamaṃ bhavaṃ nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
♦ "It is impossible, it is not possible for a person endowed with right view to take the life of their father ...pe... to take the life of an Arahant ...pe... to shed the blood of a Tathāgata with malicious intent ...pe... to split the Sangha ...pe... to acknowledge another teacher ...pe... to be reborn in an eighth existence; this is not possible." |
“ṭhānañca kho etaṃ vijjati yaṃ puthujjano aṭṭhamaṃ bhavaṃ nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for an ordinary person to be reborn in an eighth existence; this is possible. |
♦ “aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
♦ "It is impossible, it is not possible for two Arahant, Perfectly Self-Enlightened Ones to arise simultaneously in one world-system; this is not possible." |
“ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for one Arahant, Perfectly Self-Enlightened One to arise in one world-system; this is possible. |
“aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is impossible, it is not possible for two universal monarchs to arise simultaneously in one world-system; this is not possible. |
“ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for one universal monarch to arise in one world-system; this is possible. |
♦ “aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
♦ "It is impossible, it is not possible for a woman to be an Arahant, Perfectly Self-Enlightened One; this is not possible." |
“ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for a man to be an Arahant, Perfectly Self-Enlightened One; this is possible. |
“aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is impossible, it is not possible for a woman to be a universal monarch; this is not possible. |
“ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for a man to be a universal monarch; this is possible. |
“aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya, mārattaṃ kareyya, brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is impossible, it is not possible for a woman to be Sakka, Māra, or Brahma; this is not possible. |
“ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya, mārattaṃ kareyya, brahmattaṃ kareyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for a man to be Sakka, Māra, or Brahma; this is possible. |
♦ “aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
♦ "It is impossible, it is not possible for bodily misconduct to result in a desirable, pleasant, agreeable outcome; this is not possible." |
“ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for bodily misconduct to result in an undesirable, unpleasant, disagreeable outcome; this is possible. |
“aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa ... pe ... yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is impossible, it is not possible for verbal misconduct ...pe... for mental misconduct to result in a desirable, pleasant, agreeable outcome; this is not possible. |
“ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa ... pe ... yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for verbal misconduct ...pe... for mental misconduct to result in an undesirable, unpleasant, disagreeable outcome; this is possible. |
♦ “aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
♦ "It is impossible, it is not possible for one endowed with good bodily conduct, from that cause, from that condition, after the dissolution of the body, after death, to be reborn in a state of woe, a bad destination, a state of perdition, hell; this is not possible." |
“ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for one endowed with good bodily conduct, from that cause, from that condition, after the dissolution of the body, after death, to be reborn in a happy destination, a heavenly world; this is possible. |
“aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa ... pe ... yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
It is impossible, it is not possible for one endowed with good verbal conduct ...pe... for one endowed with good mental conduct, from that cause, from that condition, after the dissolution of the body, after death, to be reborn in a state of woe, a bad destination, a state of perdition, hell; this is not possible. |
“ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa ... pe ... yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti. |
But it is possible for one endowed with good verbal conduct ...pe... for one endowed with good mental conduct, from that cause, from that condition, after the dissolution of the body, after death, to be reborn in a happy destination, a heavenly world; this is possible. |
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Whatever phenomena are causes and conditions for certain phenomena, depending on that, that is possible; whatever phenomena are not causes and conditions for certain phenomena, depending on that, that is impossible. |
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That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the possible as possible and the impossible as impossible** as it actually is. |
♦ “aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
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“ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti. |
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“aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī ... pe ... yaṃ manoduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
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“ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī ... pe ... yaṃ manoduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti. |
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♦ “aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
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“ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti. |
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“aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī ... pe ... yaṃ manosucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti. |
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“ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī ... pe ... yaṃ manosucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti. |
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“ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā upādāya taṃ taṃ ṭhānaṃ, ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū appaccayā upādāya taṃ taṃ aṭṭhānan”ti. |
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yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ. |
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♦ 810. (2) tattha katamaṃ tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ? |
♦ 810. (2) What is the **Tathāgata's knowledge of the result of past, future, and present karmic actions, according to their conditions and causes** as it actually is? |
idha tathāgato pajānāti — “atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccanti. |
Here, the Tathāgata knows: "Some evil karmic actions are hindered by favorable rebirth and do not ripen. |
atthekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāḷhāni na vipaccanti. |
Some evil karmic actions are hindered by favorable acquirements and do not ripen. |
atthekaccāni pāpakāni kammasamādānāni kālasampattipaṭibāḷhāni na vipaccanti. |
Some evil karmic actions are hindered by favorable time and do not ripen. |
atthekaccāni pāpakāni kammasamādānāni payogasampattipaṭibāḷhāni na vipaccanti. |
Some evil karmic actions are hindered by favorable application and do not ripen. |
♦ “atthekaccāni pāpakāni kammasamādānāni gativipattiṃ āgamma vipaccanti. |
♦ "Some evil karmic actions ripen on account of unfavorable rebirth. |
atthekaccāni pāpakāni kammasamādānāni upadhivipattiṃ āgamma vipaccanti. |
Some evil karmic actions ripen on account of unfavorable acquirements. |
atthekaccāni pāpakāni kammasamādānāni kālavipattiṃ āgamma vipaccanti. |
Some evil karmic actions ripen on account of unfavorable time. |
atthekaccāni pāpakāni kammasamādānāni payogavipattiṃ āgamma vipaccanti. |
Some evil karmic actions ripen on account of unfavorable application. |
♦ “atthekaccāni kalyāṇāni kammasamādānāni gativipattipaṭibāḷhāni na vipaccanti. |
♦ "Some good karmic actions are hindered by unfavorable rebirth and do not ripen. |
atthekaccāni kalyāṇāni kammasamādānāni upadhivipattipaṭibāḷhāni na vipaccanti. |
Some good karmic actions are hindered by unfavorable acquirements and do not ripen. |
atthekaccāni kalyāṇāni kammasamādānāni kālavipattipaṭibāḷhāni na vipaccanti. |
Some good karmic actions are hindered by unfavorable time and do not ripen. |
atthekaccāni kalyāṇāni kammasamādānāni payogavipattipaṭibāḷhāni na vipaccanti. |
Some good karmic actions are hindered by unfavorable application and do not ripen. |
♦ “atthekaccāni kalyāṇāni kammasamādānāni gatisampattiṃ āgamma vipaccanti. |
♦ "Some good karmic actions ripen on account of favorable rebirth. |
atthekaccāni kalyāṇāni kammasamādānāni upadhisampattiṃ āgamma vipaccanti. |
Some good karmic actions ripen on account of favorable acquirements. |
atthekaccāni kalyāṇāni kammasamādānāni kālasampattiṃ āgamma vipaccanti. |
Some good karmic actions ripen on account of favorable time. |
atthekaccāni kalyāṇāni kammasamādānāni payogasampattiṃ āgamma vipaccantī”ti. |
Some good karmic actions ripen on account of favorable application." |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the result of past, future, and present karmic actions, according to their conditions and causes** as it actually is. |
♦ 811. (3) tattha katamaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ? |
♦ 811. (3) What is the **Tathāgata's knowledge of the path leading to all destinations** as it actually is? |
idha tathāgato “ayaṃ maggo ayaṃ paṭipadā nirayagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā tiracchānayonigāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā pettivisayagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā manussalokagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā devalokagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā nibbānagāmī”ti pajānātīti . |
Here, the Tathāgata knows: "This path, this practice leads to hell," he knows, "This path, this practice leads to the animal realm," he knows, "This path, this practice leads to the realm of hungry ghosts," he knows, "This path, this practice leads to the human world," he knows, "This path, this practice leads to the divine world," he knows, "This path, this practice leads to Nibbana." |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the path leading to all destinations** as it actually is. |
♦ 812. (4) tattha katamaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ? |
♦ 812. (4) What is the **Tathāgata's knowledge of the world with its many and diverse elements** as it actually is? |
idha tathāgato khandhanānattaṃ pajānāti, āyatananānattaṃ pajānāti, dhātunānattaṃ pajānāti, anekadhātunānādhātulokanānattaṃ pajānātīti. |
Here, the Tathāgata knows the diversity of aggregates, he knows the diversity of sense bases, he knows the diversity of elements, he knows the diversity of the world with its many and diverse elements. |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the world with its many and diverse elements** as it actually is. |
♦ 813. (5) tattha katamaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ? |
♦ 813. (5) What is the **Tathāgata's knowledge of the diverse dispositions of beings** as it actually is? |
idha tathāgato pajānāti — “santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. |
Here, the Tathāgata knows: "There are beings with inferior dispositions, there are beings with sublime dispositions. |
hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. |
Beings with inferior dispositions associate with, frequent, and attend upon beings with inferior dispositions. |
paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti. |
Beings with sublime dispositions associate with, frequent, and attend upon beings with sublime dispositions. |
♦ “atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu, paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu. |
♦ "Even in the past, beings with inferior dispositions associated with, frequented, and attended upon beings with inferior dispositions; beings with sublime dispositions associated with, frequented, and attended upon beings with sublime dispositions. |
♦ “anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti, paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissantī”ti. |
♦ "Even in the future, beings with inferior dispositions will associate with, frequent, and attend upon beings with inferior dispositions; beings with sublime dispositions will associate with, frequent, and attend upon beings with sublime dispositions." |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the diverse dispositions of beings** as it actually is. |
♦ 814. (6) tattha katamaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ? |
♦ 814. (6) What is the **Tathāgata's knowledge of the superior and inferior faculties of other beings and persons** as it actually is? |
idha tathāgato sattānaṃ āsayaṃ pajānāti, anusayaṃ pajānāti, caritaṃ pajānāti, adhimuttiṃ pajānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. |
Here, the Tathāgata knows the inclinations of beings, he knows the underlying tendencies, he knows the character, he knows the dispositions; he knows beings who are with little dust, with much dust, with sharp faculties, with dull faculties, with good characteristics, with bad characteristics, easily taught, difficult to teach, capable, incapable. |
♦ 815. katamo ca sattānaṃ āsayo? |
♦ 815. And what is the **inclination of beings**? |
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇāti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā, iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā. |
"The world is eternal" or "the world is not eternal," or "the world is finite" or "the world is infinite," or "the soul is the body" or "the soul is one thing, the body another," or "the Tathāgata exists after death" or "the Tathāgata does not exist after death," or "the Tathāgata both exists and does not exist after death" or "the Tathāgata neither exists nor does not exist after death"—thus beings are either inclined towards existence-views or inclined towards non-existence-views. |
ete vā pana ubho ante anupagamma idappaccayatā paṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti yathābhūtaṃ ñāṇaṃ. |
Or, having not approached either of these two extremes, one has obtained a conforming forbearance and true knowledge concerning phenomena dependent on conditionality and dependent origination. |
ayaṃ sattānaṃ āsayo. |
This is the **inclination of beings**. |
♦ 816. katamo ca sattānaṃ anusayo? |
♦ 816. And what are the **underlying tendencies of beings**? |
sattānusayā — kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo. |
Seven underlying tendencies: the underlying tendency of sensual passion, the underlying tendency of aversion, the underlying tendency of conceit, the underlying tendency of wrong views, the underlying tendency of doubt, the underlying tendency of craving for existence, the underlying tendency of ignorance. |
yaṃ loke piyarūpaṃ sātarūpaṃ ettha sattānaṃ rāgānusayo anuseti. |
In whatever is lovely and agreeable in the world, there the underlying tendency of passion lies dormant in beings. |
yaṃ loke appiyarūpaṃ asātarūpaṃ ettha sattānaṃ paṭighānusayo anuseti. |
In whatever is unlovely and disagreeable in the world, there the underlying tendency of aversion lies dormant in beings. |
iti imesu dvīsu dhammesu avijjānupatitā. |
Thus, in these two phenomena, ignorance pervades. |
tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. |
Conceit, wrong view, and doubt are to be understood as having the same basis. |
ayaṃ sattānaṃ anusayo. |
This is the **underlying tendencies of beings**. |
♦ 817. katamañca sattānaṃ caritaṃ? |
♦ 817. And what is the **character of beings**? |
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, parittabhūmako vā mahābhūmako vā — idaṃ sattānaṃ caritaṃ. |
Volitional formations of merit, volitional formations of demerit, imperturbable volitional formations, or belonging to a limited realm or belonging to a great realm—this is the **character of beings**. |
♦ 818. katamā ca sattānaṃ adhimutti? |
♦ 818. And what is the **disposition of beings**? |
santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. |
There are beings with inferior dispositions, there are beings with sublime dispositions. |
hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. |
Beings with inferior dispositions associate with, frequent, and attend upon beings with inferior dispositions. |
paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti. |
Beings with sublime dispositions associate with, frequent, and attend upon beings with sublime dispositions. |
♦ atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu. |
♦ Even in the past, beings with inferior dispositions associated with, frequented, and attended upon beings with inferior dispositions. |
paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu. |
Beings with sublime dispositions associated with, frequented, and attended upon beings with sublime dispositions. |
♦ anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti. |
♦ Even in the future, beings with inferior dispositions will associate with, frequent, and attend upon beings with inferior dispositions. |
paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. |
Beings with sublime dispositions will associate with, frequent, and attend upon beings with sublime dispositions. |
ayaṃ sattānaṃ adhimutti. |
This is the **disposition of beings**. |
♦ 819. katame te sattā mahārajakkhā? |
♦ 819. Who are those **beings with much dust**? |
dasa kilesavatthūni — lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappaṃ. |
The ten defilement-bases: greed, hatred, delusion, conceit, wrong view, doubt, sloth, restlessness, shamelessness, non-conscientiousness. |
yesaṃ sattānaṃ imāni dasa kilesavatthūni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā mahārajakkhā. |
Those beings in whom these ten defilement-bases are cultivated, developed, made abundant, and prevalent—these are those **beings with much dust**. |
♦ 820. katame te sattā apparajakkhā? |
♦ 820. Who are those **beings with little dust**? |
yesaṃ sattānaṃ imāni dasa kilesavatthūni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā apparajakkhā. |
Those beings in whom these ten defilement-bases are not cultivated, not developed, not made abundant, not prevalent—these are those **beings with little dust**. |
♦ 821. katame te sattā mudindriyā? |
♦ 821. Who are those **beings with dull faculties**? |
pañcindriyāni — saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
The five faculties: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
yesaṃ sattānaṃ imāni pañcindriyāni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā mudindriyā. |
Those beings in whom these five faculties are not cultivated, not developed, not made abundant, not prevalent—these are those **beings with dull faculties**. |
♦ 822. katame te sattā tikkhindriyā? |
♦ 822. Who are those **beings with sharp faculties**? |
yesaṃ sattānaṃ imāni pañcindriyāni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā tikkhindriyā. |
Those beings in whom these five faculties are cultivated, developed, made abundant, and prevalent—these are those **beings with sharp faculties**. |
♦ 823. katame te sattā dvākārā? |
♦ 823. Who are those **beings with bad characteristics**? |
ye te sattā pāpāsayā pāpānusayā pāpacaritā pāpādhimuttikā mahārajakkhā mudindriyā, ime te sattā dvākārā. |
Those beings who have bad inclinations, bad underlying tendencies, bad character, bad dispositions, much dust, dull faculties—these are those **beings with bad characteristics**. |
♦ 824. katame te sattā svākārā? |
♦ 824. Who are those **beings with good characteristics**? |
ye te sattā kalyāṇāsayā kalyāṇacaritā kalyāṇādhimuttikā apparajakkhā tikkhindriyā, ime te sattā svākārā. |
Those beings who have good inclinations, good character, good dispositions, little dust, sharp faculties—these are those **beings with good characteristics**. |
♦ 825. katame te sattā duviññāpayā? |
♦ 825. Who are those **beings difficult to teach**? |
ye ca te sattā dvākārā, teva te sattā duviññāpayā. |
Those beings who have bad characteristics are those **beings difficult to teach**. |
ye ca te sattā svākārā, teva te sattā suviññāpayā. |
Those beings who have good characteristics are those **beings easily taught**. |
♦ 826. katame te sattā abhabbā? |
♦ 826. Who are those **incapable beings**? |
ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. |
Those beings who are endowed with karmic hindrance, defilement hindrance, and resultant hindrance; who are faithless, without desire, without wisdom; who are incapable of entering the definite path of wholesome phenomena—these are those **incapable beings**. |
♦ 827. katame te sattā bhabbā? |
♦ 827. Who are those **capable beings**? |
ye te sattā na kammāvaraṇena samannāgatā na kilesāvaraṇena samannāgatā na vipākāvaraṇena samannāgatā saddhā chandikā paññavanto bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā bhabbāti. |
Those beings who are not endowed with karmic hindrance, not endowed with defilement hindrance, not endowed with resultant hindrance; who are faithful, with desire, with wisdom; who are capable of entering the definite path of wholesome phenomena—these are those **capable beings**. |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the superior and inferior faculties of other beings and persons** as it actually is. |
♦ 828. (7) tattha katamaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ yathābhūtaṃ ñāṇaṃ? |
♦ 828. (7) What is the **Tathāgata's knowledge of the defilement, purification, and emergence from the jhanas, liberations, concentrations, and attainments** as it actually is? |
jhāyīti. cattāro jhāyī. |
"One who meditates" means there are four types of meditators. |
atthekacco jhāyī sampattiyeva samānaṃ vipattīti pacceti, atthekacco jhāyī vipattiṃyeva samānaṃ sampattīti pacceti, atthekacco jhāyī sampattiyeva samānaṃ sampattīti pacceti, atthekacco jhāyī vipattiyeva samānaṃ vipattīti pacceti — ime cattāro jhāyī. |
There is a meditator who perceives attainment as decline, there is a meditator who perceives decline as attainment, there is a meditator who perceives attainment as attainment, there is a meditator who perceives decline as decline—these are the four meditators. |
♦ aparepi cattāro jhāyī. |
♦ There are also four other types of meditators. |
atthekacco jhāyī dandhaṃ samāpajjati khippaṃ vuṭṭhāti, atthekacco jhāyī khippaṃ samāpajjati dandhaṃ vuṭṭhāti, atthekacco jhāyī dandhaṃ samāpajjati dandhaṃ vuṭṭhāti, atthekacco jhāyī khippaṃ samāpajjati khippaṃ vuṭṭhāti — ime cattāro jhāyī. |
There is a meditator who enters slowly and emerges quickly, there is a meditator who enters quickly and emerges slowly, there is a meditator who enters slowly and emerges slowly, there is a meditator who enters quickly and emerges quickly—these are the four meditators. |
♦ aparepi cattāro jhāyī. |
♦ There are also four other types of meditators. |
atthekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo; |
There is a meditator who is skilled in concentration, but not skilled in attainment in concentration; |
atthekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ samādhikusalo; |
There is a meditator who is skilled in attainment in concentration, but not skilled in concentration; |
atthekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ samāpattikusalo ca; |
There is a meditator who is both skilled in concentration and skilled in attainment in concentration; |
atthekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo — ime cattāro jhāyī. |
There is a meditator who is neither skilled in concentration nor skilled in attainment in concentration—these are the four meditators. |
♦ “jhānan”ti . |
♦ "**Jhana**" means. |
cattāri jhānāni — paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
Four jhanas: the first jhana, the second jhana, the third jhana, the fourth jhana. |
♦ “vimokkho”ti. |
♦ "**Liberation**" means. |
aṭṭha vimokkhā. |
Eight liberations. |
rūpī rūpāni passati — ayaṃ paṭhamo vimokkho. |
One having form sees forms—this is the first liberation. |
♦ ajjhattaṃ arūpasaññī bahiddhā rūpāni passati — ayaṃ dutiyo vimokkho. |
♦ One not perceiving forms internally sees external forms—this is the second liberation. |
♦ subhanteva adhimutto hoti — ayaṃ tatiyo vimokkho. |
♦ One is intent on beauty itself—this is the third liberation. |
♦ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṃ upasampajja viharati — ayaṃ catuttho vimokkho. |
♦ Having completely transcended perceptions of form, with the disappearance of perceptions of sensory impact, and with non-attention to perceptions of diversity, thinking "Space is infinite," one enters and dwells in the dimension of infinite space—this is the fourth liberation. |
♦ sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanaṃ upasampajja viharati — ayaṃ pañcamo vimokkho. |
♦ Having completely transcended the dimension of infinite space, thinking "Consciousness is infinite," one enters and dwells in the dimension of infinite consciousness—this is the fifth liberation. |
♦ sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñci”ti ākiñcaññāyatanaṃ upasampajja viharati — ayaṃ chaṭṭho vimokkho. |
♦ Having completely transcended the dimension of infinite consciousness, thinking "There is nothingness," one enters and dwells in the dimension of nothingness—this is the sixth liberation. |
♦ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati — ayaṃ sattamo vimokkho. |
♦ Having completely transcended the dimension of nothingness, one enters and dwells in the dimension of neither perception nor non-perception—this is the seventh liberation. |
♦ sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati — ayaṃ aṭṭhamo vimokkho. |
♦ Having completely transcended the dimension of neither perception nor non-perception, one enters and dwells in the cessation of perception and feeling—this is the eighth liberation. |
♦ “samādhī”ti. |
♦ "**Concentration**" means. |
tayo samādhī — savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkāvicāro samādhi. |
Three concentrations: concentration with directed thought and with evaluation, concentration without directed thought but with evaluation, concentration without directed thought and without evaluation. |
♦ “samāpattī”ti . |
♦ "**Attainment**" means. |
nava anupubbavihārasamāpattiyo — paṭhamajjhānasamāpatti, dutiyajjhānasamāpatti, tatiyajjhānasamāpatti, catutthajjhānasamāpatti, ākāsānañcāyatanasamāpatti, viññāṇañcāyatanasamāpatti, ākiñcaññāyatanasamāpatti, nevasaññānāsaññāyatanasamāpatti, saññāvedayitanirodhasamāpatti. |
Nine successive dwelling attainments: attainment of the first jhana, attainment of the second jhana, attainment of the third jhana, attainment of the fourth jhana, attainment of the dimension of infinite space, attainment of the dimension of infinite consciousness, attainment of the dimension of nothingness, attainment of the dimension of neither perception nor non-perception, attainment of the cessation of perception and feeling. |
♦ “saṃkilesan”ti hānabhāgiyo dhammo. |
♦ "**Defilement**" means a phenomenon tending to decline. |
“vodānan”ti visesabhāgiyo dhammo. |
"**Purification**" means a phenomenon tending to distinction. |
“vuṭṭhānan”ti. vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhānanti. |
"**Emergence**" means purification is also emergence, and emergence from that particular concentration is also emergence. |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the defilement, purification, and emergence from the jhanas, liberations, concentrations, and attainments** as it actually is. |
♦ 829. (8) tattha katamaṃ tathāgatassa pubbenivāsānussati yathābhūtaṃ ñāṇaṃ ? |
♦ 829. (8) What is the **Tathāgata's knowledge of the recollection of past lives** as it actually is? |
idha tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ — ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe “amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; |
Here, the Tathāgata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: "There I was named so-and-so, of such-and-such clan, of such-and-such complexion, eating such-and-such food, experiencing such-and-such pleasure and pain, with such-and-such lifespan; having passed away from there, I arose in such-and-such a place; there too I was named so-and-so, of such-and-such clan, of such-and-such complexion, eating such-and-such food, experiencing such-and-such pleasure and pain, with such-and-such lifespan; having passed away from there, I have arisen here." |
tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. |
Thus, with their details and specific features, he recollects his manifold past lives. |
iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the recollection of past lives** as it actually is. |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa pubbenivāsānussati yathābhūtaṃ ñāṇaṃ. |
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♦ 830. (9) tattha katamaṃ tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ? |
♦ 830. (9) What is the **Tathāgata's knowledge of the passing away and re-arising of beings** as it actually is? |
idha tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti — “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
Here, the Tathāgata, with the divine eye, purified and surpassing that of humans, sees beings passing away and re-arising, inferior and superior, beautiful and ugly, in happy destinations and in miserable destinations, he discerns beings according to their kamma: "Indeed, these good beings, endowed with bodily misconduct, verbal misconduct, mental misconduct, reviling the Noble Ones, holding wrong views, undertaking actions based on wrong views. |
te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. |
After the dissolution of the body, after death, they have arisen in a state of woe, a bad destination, a state of perdition, hell. |
ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. |
Or, indeed, these good beings, endowed with good bodily conduct, good verbal conduct, good mental conduct, not reviling the Noble Ones, holding right views, undertaking actions based on right views. |
te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti. |
After the dissolution of the body, after death, they have arisen in a happy destination, a heavenly world." |
iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānātīti. |
Thus, with the divine eye, purified and surpassing that of humans, he sees beings passing away and re-arising, inferior and superior, beautiful and ugly, in happy destinations and in miserable destinations, he discerns beings according to their kamma. |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the passing away and re-arising of beings** as it actually is. |
♦ 831. (10) tattha katamaṃ tathāgatassa āsavānaṃ khayaṃ yathābhūtaṃ ñāṇaṃ? |
♦ 831. (10) What is the **Tathāgata's knowledge of the destruction of the defilements** as it actually is? |
idha tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatīti. |
Here, the Tathāgata, by the destruction of the defilements, enters and dwells in the unblemished liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life. |
yā tattha paññā pajānanā ... pe ... amoho dhammavicayo sammādiṭṭhi — idaṃ tathāgatassa āsavānaṃ khayaṃ yathābhūtaṃ ñāṇanti. |
That wisdom, understanding ...pe... non-delusion, discrimination of phenomena, right view at that time—this is the **Tathāgata's knowledge of the destruction of the defilements** as it actually is. |
♦ dasakaṃ. |
♦ Tenfold. |
♦ ñāṇavibhaṅgo niṭṭhito. |
♦ End of the Analysis of Knowledge. |
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♦ 17. khuddakavatthuvibhaṅgo |
♦ 17. Analysis of Minor Topics |
♦ mātikā |
♦ Matrix |
♦ 1. ekakamātikā |
♦ 1. Single Categories |
♦ 832. (1)jātimado (2)gottamado (3)ārogyamado (4)yobbanamado (5)jīvitamado (6)lābhamado (7)sakkāramado (8) garukāramado (9) purekkhāramado (10) parivāramado (11) bhogamado (12) vaṇṇamado (13) sutamado (14) paṭibhānamado (15) rattaññumado (16) piṇḍapātikamado (17) anavaññātamado (18) iriyāpathamado (19) iddhimado (20) yasamado (21) sīlamado (22) jhānamado (23) sippamado (24) ārohamado (25) pariṇāhamado (26) saṇṭhānamado (27) pāripūrimado (28)mado (29) pamādo (30) thambho (31) sārambho (32) atricchatā (33)mahicchatā (34) pāpicchatā (35) siṅgaṃ (36) tintiṇaṃ (37) cāpalyaṃ (38)asabhāgavutti (39) arati (40) tandī (41) vijambhitā (42) bhattasammado (43) cetaso ca līnattaṃ (44) kuhanā (45) lapanā (46) nemittikatā (47)nippesikatā (48) lābhena lābhaṃ nijigīsanatā (49) seyyohamasmīti māno (50) sadisohamasmīti māno (51) hīno hamasmīti māno (52) seyyassa seyyohamasmīti māno (53) seyyassa sadisohamasmīti māno (54) seyyassa hīnohamasmīti māno (55) sadisassa seyyohamasmīti māno (56) sadisassa sadisohamasmīti māno (57) sadisassa hīnohamasmīti māno (58) hīnassa seyyohamasmīti māno (59) hīnassa sadisohamasmīti māno (60) hīnassa hīnohamasmīti māno (61) māno (62) atimāno (63) mānātimāno (64) omāno (65)adhimāno (66) asmimāno (67) micchāmāno (68) ñātivitakko (69)janapadavitakko (70) amaravitakko (71) parānuddayatāpaṭisaṃyutto vitakko (72) lābhasakkārasilokapaṭisaṃyutto vitakko (73) anavaññattipaṭisaṃyutto vitakko |
♦ 832. (1) **Conceit of birth** (2) **conceit of lineage** (3) **conceit of health** (4) **conceit of youth** (5) **conceit of life** (6) **conceit of gain** (7) **conceit of honor** (8) **conceit of respect** (9) **conceit of precedence** (10) **conceit of retinue** (11) **conceit of wealth** (12) **conceit of beauty** (13) **conceit of learning** (14) **conceit of ready wit** (15) **conceit of being long-standing** (16) **conceit of being an alms-gatherer** (17) **conceit of being unreviled** (18) **conceit of deportment** (19) **conceit of psychic power** (20) **conceit of fame** (21) **conceit of morality** (22) **conceit of jhana** (23) **conceit of skill** (24) **conceit of height** (25) **conceit of girth** (26) **conceit of physique** (27) **conceit of completeness** (28) **intoxication** (29) **heedlessness** (30) **arrogance** (31) **impudence** (32) **excessive desire** (33) **great desire** (34) **evil desires** (35) **cunning** (36) **frivolity** (37) **fickleness** (38) **improper conduct** (39) **discontent** (40) **sloth** (41) **drowsiness** (42) **food-induced lethargy** (43) **mental sluggishness** (44) **deceit** (45) **flattery** (46) **hinting** (47) **belittling** (48) **desiring gain through gain** (49) **conceit of "I am superior"** (50) **conceit of "I am equal"** (51) **conceit of "I am inferior"** (52) **conceit of "I am superior to the superior"** (53) **conceit of "I am equal to the superior"** (54) **conceit of "I am inferior to the superior"** (55) **conceit of "I am superior to the equal"** (56) **conceit of "I am equal to the equal"** (57) **conceit of "I am inferior to the equal"** (58) **conceit of "I am superior to the inferior"** (59) **conceit of "I am equal to the inferior"** (60) **conceit of "I am inferior to the inferior"** (61) **conceit** (62) **excessive conceit** (63) **conceit of conceit** (64) **under-conceit** (65) **over-conceit** (66) **conceit of "I am"** (67) **wrong conceit** (68) **thoughts related to relatives** (69) **thoughts related to the country** (70) **thoughts of immortality** (71) **thoughts connected with compassion for others** (72) **thoughts connected with gain, honor, and fame** (73) **thoughts connected with being unreviled** |
♦ ekakaṃ. |
♦ Single. |
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♦ 2. dukamātikā |
♦ 2. Double Categories |
♦ 833. (1) kodho ca upanāho ca (2) makkho ca paḷāso ca (3) issā ca macchariyañca (4) māyā ca sāṭheyyañca (5) avijjā ca bhavataṇhā ca (6) bhavadiṭṭhi ca vibhavadiṭṭhi ca (7) sassatadiṭṭhi ca ucchedadiṭṭhi ca (8) antavādiṭṭhi ca anantavādiṭṭhi ca (9) pubbantānudiṭṭhi ca aparantānudiṭṭhi ca (10) ahirikañca anottappañca (11) dovacassatā ca pāpamittatā ca (12) anajjavo ca amaddavo ca (13) akkhanti ca asoraccañca (14) asākhalyañca appaṭisanthāro ca (15)indriyesu aguttadvāratā ca bhojane amattaññutā ca (16) muṭṭhassaccañca asampajaññañca (17) sīlavipatti ca diṭṭhivipatti ca (18) ajjhattasaṃyojanañca bahiddhāsaṃyojanañca |
♦ 833. (1) **Anger and resentment** (2) **denigration and insolence** (3) **envy and stinginess** (4) **deceit and fraud** (5) **ignorance and craving for existence** (6) **existence-view and annihilation-view** (7) **eternalism and annihilationism** (8) **finite-world view and infinite-world view** (9) **past-ending view and future-ending view** (10) **shamelessness and non-conscientiousness** (11) **obdurateness and bad friendship** (12) **inflexibility and harshness** (13) **impatience and intemperance** (14) **unfriendliness and lack of hospitality** (15) **unguardedness in the sense faculties and immoderation in eating** (16) **forgetfulness and lack of full comprehension** (17) **failure in morality and failure in view** (18) **internal fetters and external fetters** |
♦ dukaṃ. |
♦ Double. |
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♦ 3. tikamātikā |
♦ 3. Triple Categories |
♦ 834. (1) tīṇi akusalamūlāni (2) tayo akusalavitakkā (3) tisso akusalasaññā (4) tisso akusaladhātuyo (5) tīṇi duccaritāni (6) tayo āsavā (7) tīṇi saṃyojanāni (8) tisso taṇhā (9) aparāpi tisso taṇhā (10) aparāpi tisso taṇhā (11) tisso esanā (12) tisso vidhā (13) tīṇi bhayāni (14)tīṇi tamāni (15) tīṇi titthāyatanāni (16) tayo kiñcanā (17) tīṇi aṅgaṇāni (18) tīṇi malāni (19) tīṇi visamāni (20) aparānipi tīṇi visamāni (21) tayo aggī (22) tayo kasāvā (23) aparepi tayo kasāvā (24)assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi (25) arati, vihesā, adhammacariyā (26)dovacassatā, pāpamittatā, nānattasaññā (27) uddhaccaṃ, kosajjaṃ, pamādo (28) asantuṭṭhitā, asampajaññatā, mahicchatā (29) ahirikaṃ, anottappaṃ, pamādo (30)anādariyaṃ, dovacassatā, pāpamittatā (31) assaddhiyaṃ, avadaññutā, kosajjaṃ (32) uddhaccaṃ, asaṃvaro, dussīlyaṃ (33) ariyānaṃ adassanakamyatā, saddhammaṃ asotukamyatā, upārambhacittatā (34) muṭṭhassaccaṃ, asampajaññaṃ, cetaso vikkhepo (35)ayoniso manasikāro, kummaggasevanā, cetaso ca līnattaṃ |
♦ 834. (1) **Three roots of unwholesome states** (2) **three unwholesome thoughts** (3) **three unwholesome perceptions** (4) **three unwholesome elements** (5) **three bad conduct** (6) **three defilements** (7) **three fetters** (8) **three cravings** (9) **another three cravings** (10) **yet another three cravings** (11) **three quests** (12) **three ways** (13) **three fears** (14) **three darknesses** (15) **three philosophical positions** (16) **three impediments** (17) **three impurities** (18) **three defilements** (19) **three imbalances** (20) **another three imbalances** (21) **three fires** (22) **three taints** (23) **yet another three taints** (24) **view of gratification, view of self, wrong view** (25) **discontent, vexation, unrighteous conduct** (26) **obdurateness, bad friendship, perceptions of diversity** (27) **restlessness, idleness, heedlessness** (28) **discontent, lack of full comprehension, great desire** (29) **shamelessness, non-conscientiousness, heedlessness** (30) **disrespect, obdurateness, bad friendship** (31) **faithlessness, ungratitude, idleness** (32) **restlessness, lack of restraint, immorality** (33) **desire not to see noble ones, desire not to hear the good Dhamma, fault-finding mind** (34) **forgetfulness, lack of full comprehension, mental distraction** (35) **unwise attention, following a wrong path, mental sluggishness** |
♦ tikaṃ. |
♦ Triple. |
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♦ 4. catukkamātikā |
♦ 4. Fourfold Categories |
♦ 835. (1) cattāro āsavā (2) cattāro ganthā (3) cattāro oghā (4) cattāro yogā (5) cattāri upādānāni (6) cattāro taṇhuppādā (7) cattāri agatigamanāni (8) cattāro vipariyāsā (9) cattāro anariyavohārā (10) aparepi cattāro anariyavohārā (11) cattāri duccaritāni (12) aparānipi cattāri duccaritāni (13)cattāri bhayāni (14) aparānipi cattāri bhayāni (15) catasso diṭṭhiyo |
♦ 835. (1) **Four defilements** (2) **four ties** (3) **four floods** (4) **four yokes** (5) **four clingings** (6) **four arisings of craving** (7) **four wrong courses** (8) **four perversions** (9) **four ignoble expressions** (10) **another four ignoble expressions** (11) **four bad conduct** (12) **another four bad conduct** (13) **four fears** (14) **another four fears** (15) **four views** |
♦ catukkaṃ. |
♦ Fourfold. |
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♦ 5. pañcakamātikā |
♦ 5. Fivefold Categories |
♦ 836. (1) pañcorambhāgiyāni saṃyojanāni (2) pañcuddhambhāgiyāni saṃyojanāni (3) pañca macchariyāni (4) pañca saṅgā (5) pañca sallā (6) pañca cetokhilā (7)pañca cetasovinibandhā (8) pañca nīvaraṇāni (9) pañca kammāni ānantarikāni (10) pañca diṭṭhiyo (11) pañca verā (12) pañca byasanā (13) pañca akkhantiyā ādīnavā (14) pañca bhayāni (15) pañca diṭṭhadhammanibbānavādā |
♦ 836. (1) **Five lower fetters** (2) **five higher fetters** (3) **five kinds of stinginess** (4) **five kinds of attachment** (5) **five darts** (6) **five mental barrennesses** (7) **five mental bondages** (8) **five hindrances** (9) **five immediately ripening actions** (10) **five views** (11) **five kinds of enmity** (12) **five misfortunes** (13) **five dangers of impatience** (14) **five fears** (15) **five views of Nibbana in this very life** |
♦ pañcakaṃ. |
♦ Fivefold. |
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♦ 6. chakkamātikā |
♦ 6. Sixfold Categories |
♦ 837. (1) cha vivādamūlāni (2) cha chandarāgā (3) cha virodhavatthūni (4) cha taṇhākāyā (5) cha agāravā (6) cha parihāniyā dhammā (7) aparepi cha parihāniyā dhammā (8) cha somanassupavicārā (9) cha domanassupavicārā (10) cha upekkhupavicārā (11) cha gehasitāni somanassāni (12) cha gehasitāni domanassāni (13) cha gehasitā upekkhā (14) cha diṭṭhiyo |
♦ 837. (1) **Six roots of contention** (2) **six sensual desires** (3) **six matters of dispute** (4) **six bodies of craving** (5) **six disrespects** (6) **six states of decline** (7) **another six states of decline** (8) **six modes of joy-reflection** (9) **six modes of sorrow-reflection** (10) **six modes of equanimity-reflection** (11) **six joys dependent on household life** (12) **six sorrows dependent on household life** (13) **six equanimities dependent on household life** (14) **six views** |
♦ chakkaṃ. |
♦ Sixfold. |
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♦ 7. sattakamātikā |
♦ 7. Sevenfold Categories |
♦ 838. (1) satta anusayā (2) satta saṃyojanāni (3) satta pariyuṭṭhānāni (4)satta asaddhammā (5) satta duccaritāni (6) satta mānā (7) satta diṭṭhiyo |
♦ 838. (1) **Seven underlying tendencies** (2) **seven fetters** (3) **seven obsessions** (4) **seven ignoble qualities** (5) **seven bad conduct** (6) **seven conceits** (7) **seven views** |
♦ sattakaṃ. |
♦ Sevenfold. |
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♦ 8. aṭṭhakamātikā |
♦ 8. Eightfold Categories |
♦ 839. (1) aṭṭha kilesavatthūni (2) aṭṭha kusītavatthūni (3) aṭṭhasu lokadhammesu cittassa paṭighāto (4) aṭṭha anariyavohārā (5) aṭṭha micchattā (6) aṭṭha purisadosā (7) aṭṭha asaññivādā (8) aṭṭha nevasaññināsaññivādā |
♦ 839. (1) **Eight bases of defilement** (2) **eight bases of laziness** (3) **mental aversion in eight worldly conditions** (4) **eight ignoble expressions** (5) **eight wrongnesses** (6) **eight faults of a person** (7) **eight views about non-percipient beings** (8) **eight views about neither-percipient-nor-non-percipient beings** |
♦ aṭṭhakaṃ. |
♦ Eightfold. |
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♦ 9. navakamātikā |
♦ 9. Ninefold Categories |
♦ 840. (1) nava āghātavatthūni (2) nava purisamalāni (3) navavidhā mānā (4)nava taṇhāmūlakā dhammā (5) nava iñjitāni (6) nava maññitāni (7) nava phanditāni (8) nava papañcitāni (9) nava saṅkhatāni |
♦ 840. (1) **Nine objects of anger** (2) **nine personal stains** (3) **nine kinds of conceit** (4) **nine phenomena rooted in craving** (5) **nine commotions** (6) **nine assumptions** (7) **nine tremors** (8) **nine elaborations** (9) **nine conditioned things** |
♦ navakaṃ. |
♦ Ninefold. |
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♦ 10. dasakamātikā |
♦ 10. Tenfold Categories |
♦ 841. (1) dasa kilesavatthūni (2) dasa āghātavatthūni (3) dasa akusalakammapathā (4) dasa saṃyojanāni (5) dasa micchattā (6) dasavatthukā micchādiṭṭhi (7) dasavatthukā antaggāhikā diṭṭhi |
♦ 841. (1) **Ten bases of defilement** (2) **ten objects of anger** (3) **ten unwholesome courses of action** (4) **ten fetters** (5) **ten wrongnesses** (6) **wrong view with ten bases** (7) **extreme-grasping view with ten bases** |
♦ dasakaṃ. |
♦ Tenfold. |
♦ 842. aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. |
♦ 842. **Eighteen courses of craving** arise from internal sources, **eighteen courses of craving** arise from external sources; combining and condensing these, there are **thirty-six courses of craving**. |
iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṃ hoti. |
Thus, there are **thirty-six courses of craving** in the past, **thirty-six courses of craving** in the future, and **thirty-six courses of craving** in the present; combining and condensing these, there are **one hundred and eight courses of craving**. |
yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā. |
And the **sixty-two wrong views** stated by the Blessed One in the Brahmajāla Sutta, which is an exposition. |
♦ mātikā. |
♦ Matrix. |
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♦ 1. ekakaniddeso |
♦ 1. Single Exposition |
♦ (1) jātimado |
♦ (1) Conceit of birth |
♦ 843. tattha katamo jātimado? |
♦ 843. What is the **conceit of birth** there? |
jātiṃ paṭicca mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “jātimado”. |
**Conceit**, intoxication, state of being intoxicated, pride, being proud, state of being proud, upliftedness, rising up, flag, grasping, desire for a banner of the mind, on account of birth—this is called "**conceit of birth**." |
♦ (2-27) gottamadādī |
♦ (2-27) Conceit of lineage, etc. |
♦ 844. tattha katamo gottamado? |
♦ 844. What is the **conceit of lineage** there? |
gottaṃ paṭicca ... pe ... ārogyaṃ paṭicca ... pe ... yobbanaṃ paṭicca ... pe ... jīvitaṃ paṭicca ... pe ... lābhaṃ paṭicca ... pe ... sakkāraṃ paṭicca ... pe ... garukāraṃ paṭicca ... pe ... purekkhāraṃ paṭicca ... pe ... parivāraṃ paṭicca ... pe ... bhogaṃ paṭicca ... pe ... vaṇṇaṃ paṭicca ... pe ... sutaṃ paṭicca ... pe ... paṭibhānaṃ paṭicca ... pe ... rattaññutaṃ paṭicca ... pe ... piṇḍapātikattaṃ paṭicca ... pe ... anavaññātaṃ paṭicca ... pe ... iriyāpathaṃ paṭicca ... pe ... iddhiṃ paṭicca ... pe ... yasaṃ paṭicca ... pe ... sīlaṃ paṭicca ... pe ... jhānaṃ paṭicca ... pe ... sippaṃ paṭicca ... pe ... ārohaṃ paṭicca ... pe ... pariṇāhaṃ paṭicca ... pe ... saṇṭhānaṃ paṭicca ... pe ... pāripūriṃ paṭicca mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “pāripūrimado”. |
**Conceit**, intoxication, state of being intoxicated, pride, being proud, state of being proud, upliftedness, rising up, flag, grasping, desire for a banner of the mind, on account of lineage ...pe... on account of health ...pe... on account of youth ...pe... on account of life ...pe... on account of gain ...pe... on account of honor ...pe... on account of respect ...pe... on account of precedence ...pe... on account of retinue ...pe... on account of wealth ...pe... on account of beauty ...pe... on account of learning ...pe... on account of ready wit ...pe... on account of being long-standing ...pe... on account of being an alms-gatherer ...pe... on account of being unreviled ...pe... on account of deportment ...pe... on account of psychic power ...pe... on account of fame ...pe... on account of morality ...pe... on account of jhana ...pe... on account of skill ...pe... on account of height ...pe... on account of girth ...pe... on account of physique ...pe... on account of completeness—this is called "**conceit of completeness**." |
♦ (28) mado |
♦ (28) Intoxication |
♦ 845. tattha katamo mado? |
♦ 845. What is **intoxication** there? |
yo mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “mado”. |
That **intoxication**, being intoxicated, state of being intoxicated, pride, being proud, state of being proud, upliftedness, rising up, flag, grasping, desire for a banner of the mind—this is called "**intoxication**." |
♦ (29) pamādo |
♦ (29) heedlessness |
♦ 846. tattha katamo pamādo? |
♦ 846. What is heedlessness? |
kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ — ayaṃ vuccati “pamādo”. |
Giving up the mind to misconduct in body, speech, or mind, or to the five sense pleasures; not acting earnestly, not acting continuously, not acting firmly in the development of wholesome states; being lax in conduct, having abandoned desire, having abandoned responsibility, not cultivating, not developing, not doing repeatedly, not establishing, not applying oneself—this is called "heedlessness," this kind of heedlessness, being heedless, the state of being heedless. |
♦ (30) thambho |
♦ (30) stiffness |
♦ 847. tattha katamo thambho? |
♦ 847. What is stiffness? |
yo thambho thambhanā thambhitattaṃ kakkhaḷiyaṃ phārusiyaṃ ujucittatā amudutā — ayaṃ vuccati “thambho”. |
That which is stiffness, stiffening, the state of being stiff, harshness, roughness, upright-mindedness, inflexibility—this is called "stiffness." |
♦ (31) sārambho |
♦ (31) contention |
♦ 848. tattha katamo sārambho? |
♦ 848. What is contention? |
yo sārambho paṭisārambho sārambhanā paṭisārambhanā paṭisārambhitattaṃ — ayaṃ vuccati “sārambho”. |
That which is contention, counter-contention, contending, counter-contending, the state of being counter-contended—this is called "contention." |
♦ (32) atricchatā |
♦ (32) excessive desire |
♦ 849. tattha katamā atricchatā? |
♦ 849. What is excessive desire? |
itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā atricchatā rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “atricchatā”. |
The desire for more of whatever robes, alms-food, lodgings, medicines for the sick, or the five sense pleasures, for one who is not content; this kind of desire, coming from desire, excessive desire, passion, attachment, attachment of the mind—this is called "excessive desire." |
♦ (33) mahicchatā |
♦ (33) great desire |
♦ 850. tattha katamā mahicchatā? |
♦ 850. What is great desire? |
itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “mahicchatā”. |
The desire for more of whatever robes, alms-food, lodgings, medicines for the sick, or the five sense pleasures, for one who is not content; this kind of desire, coming from desire, great desire, passion, attachment, attachment of the mind—this is called "great desire." |
♦ (34) pāpicchatā |
♦ (34) evil desires |
♦ 851. tattha katamā pāpicchatā? |
♦ 851. What are evil desires? |
idhekacco assaddho samāno “saddhoti maṃ jano jānātū”ti icchati, dussīlo samāno “sīlavāti maṃ jano jānātū”ti icchati, appassuto samāno “bahussutoti maṃ jano jānātū”ti icchati, saṅgaṇikārāmo samāno “pavivittoti maṃ jano jānātū”ti icchati, kusīto samāno “āraddhavīriyoti maṃ jano jānātū”ti icchati, muṭṭhassatī samāno “upaṭṭhitassatīti maṃ jano jānātū”ti icchati, asamāhito samāno “samāhitoti maṃ jano jānātū”ti icchati, duppañño samāno “paññavāti maṃ jano jānātū”ti icchati, akhīṇāsavo samāno “khīṇāsavoti maṃ jano jānātū”ti icchati — yā evarūpā icchā icchāgatā pāpicchatā rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “pāpicchatā”. |
Here, someone, being faithless, wishes, "May people know me as faithful"; being immoral, wishes, "May people know me as virtuous"; being unlearned, wishes, "May people know me as learned"; being fond of company, wishes, "May people know me as secluded"; being lazy, wishes, "May people know me as energetic"; being unmindful, wishes, "May people know me as mindful"; being unconcentrated, wishes, "May people know me as concentrated"; being unwise, wishes, "May people know me as wise"; being one whose defilements are not exhausted, wishes, "May people know me as one whose defilements are exhausted"—this kind of desire, coming from desire, evil desire, passion, attachment, attachment of the mind—this is called "evil desire." |
♦ (35) siṅgaṃ |
♦ (35) flattery |
♦ 852. tattha katamaṃ siṅgaṃ? |
♦ 852. What is flattery? |
yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhattatā pārikkhattiyaṃ — idaṃ vuccati “siṅgaṃ”. |
That which is flattery, charmingness, cleverness, cunning, shrewdness, trickery—this is called "flattery." |
♦ (36) tintiṇaṃ |
♦ (36) restlessness |
♦ 853. tattha katamaṃ tintiṇaṃ? |
♦ 853. What is restlessness? |
yaṃ tintiṇaṃ tintiṇāyanā tintiṇāyitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā — idaṃ vuccati “tintiṇaṃ”. |
That which is restlessness, being restless, the state of being restless, greed, being greedy, the state of being greedy, being inquisitive, desiring something good—this is called "restlessness." |
♦ (37) cāpalyaṃ |
♦ (37) fickleness |
♦ 854. tattha katamaṃ cāpalyaṃ? |
♦ 854. What is fickleness? |
cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā giddhikatā giddhikattaṃ capalatā cāpalyaṃ — idaṃ vuccati “cāpalyaṃ”. |
Adorning robes, adorning the bowl, adorning the lodging, or adorning this decaying body or external requisites; beautification, playing, playing around, being greedy, the state of being greedy, being fickle, fickleness—this is called "fickleness." |
♦ (38) asabhāgavutti |
♦ (38) inappropriate conduct |
♦ 855. tattha katamaṃ asabhāgavutti? |
♦ 855. What is inappropriate conduct? |
mātari vā pitari vā jeṭṭhe vā bhātari vā ācariyesu vā upajjhāye vā buddhe vā sāvakesu vā aññataraññataresu garuṭṭhāniyesu vippaṭikūlaggāhitā vipaccanīkasātatā anādariyaṃ anādariyatā agāravatā appatissavatā — ayaṃ vuccati “asabhāgavutti”. |
Taking things contrarily, being hostile, disrespect, disrespectfulness, lack of reverence, lack of deference towards one's mother, father, elder brother, teachers, preceptors, the Buddha, his disciples, or any other venerable person—this is called "inappropriate conduct." |
♦ (39) arati |
♦ (39) discontent |
♦ 856. tattha katamā arati? |
♦ 856. What is discontent? |
pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā — ayaṃ vuccati “arati”. |
Discontent, state of discontent, dissatisfaction, not delighting, being weary, being agitated with secluded lodgings or any other more wholesome states—this is called "discontent." |
♦ (40) tandī |
♦ (40) sluggishness |
♦ 857. tattha katamā tandī? |
♦ 857. What is sluggishness? |
yā tandī tandiyanā tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ — ayaṃ vuccati “tandī”. |
That which is sluggishness, being sluggish, the state of being sluggish, laziness, being lazy, the state of being lazy—this is called "sluggishness." |
♦ (41) vijambhitā |
♦ (41) yawning |
♦ 858. tattha katamā vijambhitā? |
♦ 858. What is yawning? |
yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṃ — ayaṃ vuccati “vijambhitā”. |
That which is yawning, gaping of the body, bending, bowing, inclining, stooping, infirmity—this is called "yawning." |
♦ (42) bhattasammado |
♦ (42) drowsiness after eating |
♦ 859. tattha katamo bhattasammado? |
♦ 859. What is drowsiness after eating? |
yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṃ — ayaṃ vuccati “bhattasammado”. |
That which is the stupor of one who has eaten, fatigue from eating, feverishness from eating, bodily discomfort—this is called "drowsiness after eating." |
♦ (43) cetaso ca līnattaṃ |
♦ (43) mental sluggishness |
♦ 860. tattha katamaṃ cetaso ca līnattaṃ? |
♦ 860. What is mental sluggishness? |
yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thīyanā thīyitattaṃ cittassa — idaṃ vuccati “cetaso ca līnattaṃ”. |
That which is the unwholesomeness of the mind, its unsuitability for work, sinking, collapsing, being sluggish, sinking, the state of being sluggish, dullness, being dull, the state of being dull of mind—this is called "mental sluggishness." |
♦ (44) kuhanā |
♦ (44) hypocrisy |
♦ 861. tattha katamā kuhanā? |
♦ 861. What is hypocrisy? |
lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭhapanā ṭhapanā saṇṭhapanā bhākuṭitā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ — ayaṃ vuccati “kuhanā”. |
For a wicked person who is overcome by desire and dependent on gain, honor, and fame, the concealment of misconduct in relation to requisites, or by hinting at them, or by altering one's deportment, putting on a show, putting on a false show, frowning, a frown, hypocrisy, being a hypocrite, the state of being a hypocrite—this is called "hypocrisy." |
♦ (45) lapanā |
♦ (45) talking for gain |
♦ 862. tattha katamā lapanā? |
♦ 862. What is talking for gain? |
lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭayatā — ayaṃ vuccati “lapanā”. |
For a wicked person who is overcome by desire and dependent on gain, honor, and fame, addressing others, talking to them, conversing with them, extolling them, highly extolling them, praising them, highly praising them, speaking pleasingly, flattery, bean-soup talk, servility—this is called "talking for gain." |
♦ (46) nemittikatā |
♦ (46) hinting |
♦ 863. tattha katamā nemittikatā? |
♦ 863. What is hinting? |
lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā — ayaṃ vuccati “nemittikatā”. |
For a wicked person who is overcome by desire and dependent on gain, honor, and fame, hinting to others, hinting behavior, illumination, illuminating behavior, secret whispering, talking around a subject—this is called "hinting." |
♦ (47) nippesikatā |
♦ (47) disparagement |
♦ 864. tattha katamā nippesikatā? |
♦ 864. What is disparagement? |
lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahaṇā ukkhepanā samukkhepanā khipanā saṅkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā — ayaṃ vuccati “nippesikatā”. |
For a wicked person who is overcome by desire and dependent on gain, honor, and fame, insulting others, disparaging, censuring, discrediting, highly discrediting, denouncing, thoroughly denouncing, causing harm, greatly causing harm, backbiting, backbiting—this is called "disparagement." |
♦ (48) lābhena lābhaṃ nijigīsanatā |
♦ (48) seeking gain with gain |
♦ 865. tattha katamā lābhena lābhaṃ nijigīsanatā? |
♦ 865. What is seeking gain with gain? |
lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati amutra vā laddhaṃ āmisaṃ idha āharati, yā evarūpā āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā — ayaṃ vuccati “lābhena lābhaṃ nijigīsanatā”. |
A wicked person who is dependent on gain, honor, and fame, and overcome by desire, carries gain obtained from here to there, or brings gain obtained from there to here; this kind of seeking, searching, investigating, desiring, striving, seeking after gain—this is called "seeking gain with gain." |
♦ (49) seyyohamasmīti māno |
♦ (49) conceit: "I am better" |
♦ 866. tattha katamo seyyohamasmīti māno? |
♦ 866. What is conceit: "I am better"? |
idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “seyyohamasmīti māno”. |
Here, someone manifests conceit by birth, by clan, by family, by beauty of complexion, by wealth, by learning, by profession, by craft, by knowledge, by listening, by ready wit, or by some other quality; this kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit: 'I am better'." |
♦ (50) sadisohamasmīti māno |
♦ (50) conceit: "I am similar" |
♦ 867. tattha katamo sadisohamasmīti māno? |
♦ 867. What is conceit: "I am similar"? |
idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “sadisohamasmīti māno”. |
Here, someone manifests conceit by birth, by clan, by family, by beauty of complexion, by wealth, by learning, by profession, by craft, by knowledge, by listening, by ready wit, or by some other quality; this kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit: 'I am similar'." |
♦ (51) hīnohamasmīti māno |
♦ (51) conceit: "I am inferior" |
♦ 868. tattha katamo hīnohamasmīti māno? |
♦ 868. What is conceit: "I am inferior"? |
idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṃ jappeti, yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo — ayaṃ vuccati “hīnohamasmīti māno”. |
Here, someone manifests self-abasement by birth, by clan, by family, by beauty of complexion, by wealth, by learning, by profession, by craft, by knowledge, by listening, by ready wit, or by some other quality; this kind of self-abasement, underestimating, the state of underestimating, contempt, looking down on, the state of looking down on, self-depreciation, self-contempt, self-disparagement—this is called "conceit: 'I am inferior'." |
♦ (52) seyyassa seyyohamasmīti māno |
♦ (52) conceit: "I am better than one who is better" |
♦ 869. tattha katamo seyyassa seyyohamasmīti māno? |
♦ 869. What is conceit: "I am better than one who is better"? |
idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; |
Here, someone is better by birth, by clan, by family, by beauty of complexion, by wealth, by learning, by profession, by craft, by knowledge, by listening, by ready wit, or by some other quality, and considers himself better than others; |
so taṃ nissāya mānaṃ jappeti. |
he manifests conceit based on that. |
yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “seyyassa seyyohamasmīti māno”. |
This kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit: 'I am better than one who is better'." |
♦ (53) seyyassa sadisohamasmīti māno |
♦ (53) conceit: "I am similar to one who is better" |
♦ 870. tattha katamo seyyassa sadisohamasmīti māno? |
♦ 870. What is conceit: "I am similar to one who is better"? |
idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; |
Here, someone is better by birth, by clan, by family, by beauty of complexion, by wealth, by learning, by profession, by craft, by knowledge, by listening, by ready wit, or by some other quality, and considers himself similar to others; |
so taṃ nissāya mānaṃ jappeti. |
he manifests conceit based on that. |
yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “seyyassa sadisohamasmīti māno”. |
This kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit: 'I am similar to one who is better'." |
♦ (54) seyyassa hīnohamasmīti māno |
♦ (54) conceit: "I am inferior to one who is better" |
♦ 871. tattha katamo seyyassa hīnohamasmīti māno? |
♦ 871. What is conceit: "I am inferior to one who is better"? |
idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi hīnaṃ attānaṃ dahati; |
Here, someone is better by birth, by clan, by family, by beauty of complexion, by wealth, by learning, by profession, by craft, by knowledge, by listening, by ready wit, or by some other quality, and considers himself inferior to others; |
so taṃ nissāya omānaṃ jappeti. |
he manifests self-abasement based on that. |
yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo — ayaṃ vuccati “seyyassa hīnohamasmīti māno”. |
This kind of self-abasement, underestimating, the state of underestimating, contempt, looking down on, the state of looking down on, self-depreciation, self-contempt, self-disparagement—this is called "conceit: 'I am inferior to one who is better'." |
♦ (55) sadisassa seyyohamasmīti māno |
♦ (55) conceit: "I am better than one who is similar" |
♦ 872. tattha katamo sadisassa seyyohamasmīti māno? |
♦ 872. What is conceit: "I am better than one who is similar"? |
idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; |
Here, someone is similar by birth, by clan, by family... (as before)... by some other quality, and considers himself better than others; |
so taṃ nissāya mānaṃ jappeti. |
he manifests conceit based on that. |
yo evarūpo māno maññanā maññitattaṃ ... pe ... ketukamyatā cittassa — ayaṃ vuccati “sadisassa seyyohamasmīti māno”. |
This kind of conceit, thinking, the state of thinking... (as before)... the desire for a flag of the mind—this is called "conceit: 'I am better than one who is similar'." |
♦ (56) sadisassa sadisohamasmīti māno |
♦ (56) conceit: "I am similar to one who is similar" |
♦ 873. tattha katamo sadisassa sadisohamasmīti māno? |
♦ 873. What is conceit: "I am similar to one who is similar"? |
idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; |
Here, someone is similar by birth, by clan, by family... (as before)... by some other quality, and considers himself similar to others; |
so taṃ nissāya mānaṃ jappeti. |
he manifests conceit based on that. |
yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “sadisassa sadisohamasmīti māno”. |
This kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit: 'I am similar to one who is similar'." |
♦ (57) sadisassa hīnohamasmīti māno |
♦ (57) conceit: "I am inferior to one who is similar" |
♦ 874. tattha katamo sadisassa hīnohamasmīti māno? |
♦ 874. What is conceit: "I am inferior to one who is similar"? |
idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā parehi hīnaṃ attānaṃ dahati; |
Here, someone is similar by birth, by clan, by family... (as before)... by some other quality, and considers himself inferior to others; |
so taṃ nissāya omānaṃ jappeti. |
he manifests self-abasement based on that. |
yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo — ayaṃ vuccati “sadisassa hīnohamasmīti māno”. |
This kind of self-abasement, underestimating, the state of underestimating, contempt, looking down on, the state of looking down on, self-depreciation, self-contempt, self-disparagement—this is called "conceit: 'I am inferior to one who is similar'." |
♦ (58) hīnassa seyyohamasmīti māno |
♦ (58) conceit: "I am better than one who is inferior" |
♦ 875. tattha katamo hīnassa seyyohamasmīti māno? |
♦ 875. What is conceit: "I am better than one who is inferior"? |
idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; |
Here, someone is inferior by birth, by clan, by family... (as before)... by some other quality, and considers himself better than others; |
so taṃ nissāya mānaṃ jappeti. |
he manifests conceit based on that. |
yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “hīnassa seyyohamasmīti māno”. |
This kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit: 'I am better than one who is inferior'." |
♦ (59) hīnassa sadisohamasmīti māno |
♦ (59) conceit: "I am similar to one who is inferior" |
♦ 876. tattha katamo hīnassa sadisohamasmīti māno? |
♦ 876. What is conceit: "I am similar to one who is inferior"? |
idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; |
Here, someone is inferior by birth, by clan, by family... (as before)... by some other quality, and considers himself similar to others; |
so taṃ nissāya mānaṃ jappeti. |
he manifests conceit based on that. |
yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “hīnassa sadisohamasmīti māno”. |
This kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit: 'I am similar to one who is inferior'." |
♦ (60) hīnassa hīnohamasmīti māno |
♦ (60) conceit: "I am inferior to one who is inferior" |
♦ 877. tattha katamo hīnassa hīnohamasmīti māno? |
♦ 877. What is conceit: "I am inferior to one who is inferior"? |
idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; |
Here, someone is inferior by birth, by clan, by family... (as before)... by some other quality, and considers himself similar to others; |
so taṃ nissāya omānaṃ jappeti. |
he manifests self-abasement based on that. |
yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo — ayaṃ vuccati “hīnassa hīnohamasmīti māno”. |
This kind of self-abasement, underestimating, the state of underestimating, contempt, looking down on, the state of looking down on, self-depreciation, self-contempt, self-disparagement—this is called "conceit: 'I am inferior to one who is inferior'." |
♦ (61) māno |
♦ (61) conceit |
♦ 878. tattha katamo māno? |
♦ 878. What is conceit? |
yo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “māno”. |
That which is conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit." |
♦ (62) atimāno |
♦ (62) excessive conceit |
♦ 879. tattha katamo atimāno? |
♦ 879. What is excessive conceit? |
idhekacco jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā parehi attānaṃ atimaññati. |
Here, someone excessively conceives himself to be better than others by birth, by clan, by family... (as before)... by some other quality. |
yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “atimāno”. |
This kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "excessive conceit." |
♦ (63) mānātimāno |
♦ (63) conceit and excessive conceit |
♦ 880. tattha katamo mānātimāno? |
♦ 880. What is conceit and excessive conceit? |
idhekacco jātiyā vā gottena vā kolaputtiyena vā ... pe ... aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati, aparakālaṃ attānaṃ seyyaṃ dahati. |
Here, someone at first considers himself similar to others by birth, by clan, by family... (as before)... by some other quality, and later considers himself better. |
yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “mānātimāno”. |
This kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit and excessive conceit." |
♦ (64) omāno |
♦ (64) self-abasement |
♦ 881. tattha katamo omāno? |
♦ 881. What is self-abasement? |
idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṃ jappeti. |
Here, someone manifests self-abasement by birth, by clan, by family, by beauty of complexion, by wealth, by learning, by profession, by craft, by knowledge, by listening, by ready wit, or by some other quality. |
yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo — ayaṃ vuccati “omāno”. |
This kind of self-abasement, underestimating, the state of underestimating, contempt, looking down on, the state of looking down on, self-depreciation, self-contempt, self-disparagement—this is called "self-abasement." |
♦ (65) adhimāno |
♦ (65) deluded conceit |
♦ 882. tattha katamo adhimāno? |
♦ 882. What is deluded conceit? |
appatte pattasaññitā, akate katasaññitā, anadhigate adhigatasaññitā, asacchikate sacchikatasaññitā, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “adhimāno”. |
Perceiving as attained what has not been attained, perceiving as done what has not been done, perceiving as understood what has not been understood, perceiving as realized what has not been realized; this kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "deluded conceit." |
♦ (66) asmimāno |
♦ (66) conceit of "I am" |
♦ 883. tattha katamo asmimāno? |
♦ 883. What is the conceit of "I am"? |
rūpaṃ asmīti māno, asmīti chando, asmīti anusayo, vedanā ... pe ... saññā ... pe ... saṅkhārā ... pe ... viññāṇaṃ asmīti māno, asmīti chando, asmīti anusayo, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “asmimāno”. |
The conceit "I am form," the desire "I am," the underlying tendency "I am"; feeling... (as before)... perception... (as before)... mental formations... (as before)... consciousness: the conceit "I am consciousness," the desire "I am," the underlying tendency "I am"; this kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "conceit of 'I am'." |
♦ (67) micchāmāno |
♦ (67) wrong conceit |
♦ 884. tattha katamo micchāmāno? |
♦ 884. What is wrong conceit? |
idhekacco pāpakena vā kammāyatanena pāpakena vā sippāyatanena pāpakena vā vijjāṭṭhānena pāpakena vā sutena pāpakena vā paṭibhānena pāpakena vā sīlena pāpakena vā vatena pāpakena vā sīlabbatena pāpikāya vā diṭṭhiyā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa — ayaṃ vuccati “micchāmāno”. |
Here, someone manifests conceit by a wicked profession, or by a wicked craft, or by wicked knowledge, or by wicked learning, or by wicked ready wit, or by wicked morality, or by wicked practice, or by wicked moral practice, or by wicked wrong view, or by some other quality; this kind of conceit, thinking, the state of thinking, uplift, uplifting, a banner, great grasping, the desire for a flag of the mind—this is called "wrong conceit." |
♦ (68) ñātivitakko |
♦ (68) thoughts related to relatives |
♦ 885. tattha katamo ñātivitakko? |
♦ 885. What are thoughts related to relatives? |
ñātake ārabbha gehasito takko vitakko micchāsaṅkappo — ayaṃ vuccati “ñātivitakko”. |
Thoughts, thinking, wrong intention dwelling on relatives—this is called "thoughts related to relatives." |
♦ (69) janapadavitakko |
♦ (69) thoughts related to country |
♦ 886. tattha katamo janapadavitakko? |
♦ 886. What are thoughts related to country? |
janapadaṃ ārabbha gehasito takko vitakko micchāsaṅkappo — ayaṃ vuccati “janapadavitakko”. |
Thoughts, thinking, wrong intention dwelling on the country—this is called "thoughts related to country." |
♦ (70) amaravitakko |
♦ (70) thoughts of immortality |
♦ 887. tattha katamo amaravitakko? |
♦ 887. What are thoughts of immortality? |
dukkarakāritāpaṭisaṃyutto vā diṭṭhigatapaṭisaṃyutto vā gehasito takko vitakko micchāsaṅkappo — ayaṃ vuccati “amaravitakko”. |
Thoughts, thinking, wrong intention dwelling on difficult ascetic practices or dwelling on wrong views—this is called "thoughts of immortality." |
♦ (71) parānuddayatāpaṭisaṃyutto vitakko |
♦ (71) thoughts connected with compassion for others |
♦ 888. tattha katamo parānuddayatāpaṭisaṃyutto vitakko? |
♦ 888. What are thoughts connected with compassion for others? |
idhekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā vā yogaṃ āpajjati. |
Here, someone dwells associated with lay people, delighting with them, sorrowing with them, happy when they are happy, sorrowful when they are sorrowful, engaging in work when there is work to be done. |
yo tattha gehasito takko vitakko micchāsaṅkappo — ayaṃ vuccati “parānuddayatāpaṭisaṃyutto vitakko”. |
That which is the thought, thinking, wrong intention dwelling on that—this is called "thoughts connected with compassion for others." |
♦ (72) lābhādipaṭisaṃyutto vitakko |
♦ (72) thoughts connected with gain, etc. |
♦ 889. tattha katamo lābhasakkārasilokapaṭisaṃyutto vitakko? |
♦ 889. What are thoughts connected with gain, honor, and fame? |
lābhasakkārasilokaṃ ārabbha gehasito takko vitakko micchāsaṅkappo — ayaṃ vuccati “lābhasakkārasilokapaṭisaṃyutto vitakko”. |
Thoughts, thinking, wrong intention dwelling on gain, honor, and fame—this is called "thoughts connected with gain, honor, and fame." |
♦ (73) anavaññattipaṭisaṃyutto vitakko |
♦ (73) thoughts connected with not being despised |
♦ 890. tattha katamo anavaññattipaṭisaṃyutto vitakko? |
♦ 890. What are thoughts connected with not being despised? |
idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mā maṃ pare avajāniṃsūti. |
Here, someone thinks: "May others not despise me" based on birth, or clan, or family, or beauty of complexion, or wealth, or learning, or profession, or craft, or knowledge, or listening, or ready wit, or some other quality. |
yo tattha gehasito takko vitakko micchāsaṅkappo — ayaṃ vuccati “anavaññattipaṭisaṃyutto vitakko”. |
That which is the thought, thinking, wrong intention dwelling on that—this is called "thoughts connected with not being despised." |
♦ ekakaṃ. |
♦ One. |
♦ 2. dukaniddeso |
♦ 2. Section of Twos |
♦ (1) kodho ca upanāho ca |
♦ (1) anger and resentment |
♦ 891. (ka) tattha katamo kodho? |
♦ 891. (a) What is anger? |
yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa — ayaṃ vuccati “kodho”. |
That which is anger, being angry, the state of being angry, hatred, being hateful, the state of being hateful, malevolence, being malevolent, the state of being malevolent, opposition, counter-opposition, fierceness, ill-will, displeasure of the mind—this is called "anger." |
♦ (kha) tattha katamo upanāho? |
♦ (b) What is resentment? |
pubbakālaṃ kodho, aparakālaṃ upanāho. |
Anger at first, resentment later. |
yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa — ayaṃ vuccati “upanāho”. |
This kind of resentment, harboring resentment, the state of harboring resentment, not letting go, letting go, thoroughly letting go, continuous flow, continuous binding, strengthening of anger—this is called "resentment." |
♦ (2) makkho ca paḷāso ca |
♦ (2) denigration and hypocrisy |
♦ 892. (ka) tattha katamo makkho? |
♦ 892. (a) What is denigration? |
yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ — ayaṃ vuccati “makkho”. |
That which is denigration, disparaging, the state of disparaging, harshness, harsh behavior—this is called "denigration." |
♦ (kha) tattha katamo paḷāso? |
♦ (b) What is hypocrisy? |
yo paḷāso paḷāsāyanā paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo — ayaṃ vuccati “paḷāso”. |
That which is hypocrisy, being hypocritical, being sustained by hypocrisy, a cause of dispute, seizing the yoke, not giving up—this is called "hypocrisy." |
♦ (3) issā ca macchariyañca |
♦ (3) envy and stinginess |
♦ 893. (ka) tattha katamā issā? |
♦ 893. (a) What is envy? |
yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ — ayaṃ vuccati “issā”. |
That which is envy, envying, the state of envying, jealousy, being jealous, the state of being jealous regarding others' gain, honor, respect, homage, salutations, and offerings—this is called "envy." |
♦ (kha) tattha katamaṃ macchariyaṃ? |
♦ (b) What is stinginess? |
pañca macchariyāni — āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. |
There are five kinds of stinginess: stinginess regarding lodging, stinginess regarding family, stinginess regarding gain, stinginess regarding beauty, stinginess regarding Dhamma. |
yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa — idaṃ vuccati “macchariyaṃ”. |
This kind of stinginess, being stingy, the state of being stingy, grudgingness, meanness, being miserly, the ungrasped state of mind—this is called "stinginess." |
♦ (4) māyā ca sāṭheyyañca |
♦ (4) deceit and trickery |
♦ 894. (ka) tattha katamā māyā? |
♦ 894. (a) What is deceit? |
idhekacco kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā tassa paṭicchādanahetuṃ pāpikaṃ icchaṃ paṇidahati. |
Here, someone, having committed misconduct in body, speech, or mind, desires a wicked desire for its concealment. |
“mā maṃ jaññā”ti icchati. |
He wishes, "May people not know me." |
“mā maṃ jaññā”ti saṅkappeti. |
He intends, "May people not know me." |
“mā maṃ jaññā”ti vācaṃ bhāsati. |
He speaks, "May people not know me." |
“mā maṃ jaññā”ti kāyena parakkamati. |
He exerts himself physically, "May people not know me." |
yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā — ayaṃ vuccati “māyā”. |
This kind of deceit, being deceptive, being overbearing, deception, trickery, scattering, warding off, concealing, thoroughly concealing, hiding, covering, making unclear, making obscure, obstructing, doing evil—this is called "deceit." |
♦ (kha) tattha katamaṃ sāṭheyyaṃ? |
♦ (b) What is trickery? |
idhekacco saṭho hoti parisaṭho. |
Here, someone is cunning, extremely cunning. |
yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ — idaṃ vuccati “sāṭheyyaṃ”. |
That which is cunning, cunningness, trickery, harshness, harshness, shrewdness, trickery—this is called "trickery." |
♦ (5) avijjā ca bhavataṇhā ca |
♦ (5) ignorance and craving for existence |
♦ 895. (ka) tattha katamā avijjā? |
♦ 895. (a) What is ignorance? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjā”. |
That which is unknowing, not seeing... (as before)... the fetter of ignorance, delusion, the root of unwholesome states—this is called "ignorance." |
♦ (kha) tattha katamā bhavataṇhā? |
♦ (b) What is craving for existence? |
yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ — ayaṃ vuccati “bhavataṇhā”. |
That which is desire for existence, passion for existence, delight in existence, craving for existence, affection for existence, feverishness for existence, infatuation with existence, clinging to existence in existences—this is called "craving for existence." |
♦ (6) bhavadiṭṭhi ca vibhavadiṭṭhi ca |
♦ (6) eternalist view and annihilationist view |
♦ 896. (ka) tattha katamā bhavadiṭṭhi? |
♦ 896. (a) What is the eternalist view? |
“bhavissati attā ca loko cā”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “bhavadiṭṭhi”. |
The self and the world are eternal"—this kind of view, wrong view... (as before)... perverse grasping—this is called "eternalist view. |
♦ (kha) tattha katamā vibhavadiṭṭhi? |
♦ (b) What is the annihilationist view? |
“na bhavissati attā ca loko cā”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati vibhavadiṭṭhi. |
The self and the world will be annihilated"—this kind of view, wrong view... (as before)... perverse grasping—this is called "annihilationist view. |
♦ (7) sassatadiṭṭhi ca ucchedadiṭṭhi ca |
♦ (7) eternalist view and annihilationist view |
♦ 897. (ka) tattha katamā sassatadiṭṭhi? |
♦ 897. (a) What is the eternalist view? |
“sassato attā ca loko cā”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “sassatadiṭṭhi”. |
The self and the world are eternal"—this kind of view, wrong view... (as before)... perverse grasping—this is called "eternalist view. |
♦ (kha) tattha katamā ucchedadiṭṭhi? |
♦ (b) What is the annihilationist view? |
“ucchijjissati attā ca loko cā”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “ucchedadiṭṭhi”. |
The self and the world will be annihilated"—this kind of view, wrong view... (as before)... perverse grasping—this is called "annihilationist view. |
♦ (8) antavādiṭṭhi ca anantavādiṭṭhi ca |
♦ (8) limited view and unlimited view |
♦ 898. (ka) tattha katamā antavādiṭṭhi? |
♦ 898. (a) What is the limited view? |
“antavā attā ca loko cā”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “antavādiṭṭhi”. |
The self and the world are limited"—this kind of view, wrong view... (as before)... perverse grasping—this is called "limited view. |
♦ (kha) tattha katamā anantavādiṭṭhi? |
♦ (b) What is the unlimited view? |
“anantavā attā ca loko cā”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “anantavādiṭṭhi”. |
The self and the world are unlimited"—this kind of view, wrong view... (as before)... perverse grasping—this is called "unlimited view. |
♦ (9) pubbantānudiṭṭhi ca aparantānudiṭṭhi ca |
♦ (9) view of the past and view of the future |
♦ 899. (ka) tattha katamā pubbantānudiṭṭhi? |
♦ 899. (a) What is the view of the past? |
pubbantaṃ ārabbha yā uppajjati diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “pubbantānudiṭṭhi”. |
The view that arises based on the past, wrong view... (as before)... perverse grasping—this is called "view of the past." |
♦ (kha) tattha katamā aparantānudiṭṭhi? |
♦ (b) What is the view of the future? |
aparantaṃ ārabbha yā uppajjati diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “aparantānudiṭṭhi”. |
The view that arises based on the future, wrong view... (as before)... perverse grasping—this is called "view of the future." |
♦ (10) ahirikañca anottappañca |
♦ (10) shamelessness and fearlessness of wrongdoing |
♦ 900. (ka) tattha katamaṃ ahirikaṃ? |
♦ 900. (a) What is shamelessness? |
yaṃ na hirīyati hiriyitabbena, na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā — idaṃ vuccati “ahirikaṃ”. |
That which is not being ashamed of what one should be ashamed of, not being ashamed of engaging in wicked, unwholesome states—this is called "shamelessness." |
♦ (kha) tattha katamaṃ anottappaṃ? |
♦ (b) What is fearlessness of wrongdoing? |
yaṃ na ottappati ottappitabbena na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā — idaṃ vuccati “anottappaṃ”. |
That which is not fearing what one should fear, not fearing engaging in wicked, unwholesome states—this is called "fearlessness of wrongdoing." |
♦ (11) dovacassatā ca pāpamittatā ca |
♦ (11) recalcitrance and bad companionship |
♦ 901. (ka) tattha katamā dovacassatā? |
♦ 901. (a) What is recalcitrance? |
sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā — ayaṃ vuccati “dovacassatā”. |
When spoken to according to the Dhamma, being recalcitrant, recalcitrance, recalcitrance, taking things contrarily, being hostile, disrespect, disrespectfulness, lack of reverence, lack of deference—this is called "recalcitrance." |
♦ (kha) tattha katamā pāpamittatā? |
♦ (b) What is bad companionship? |
ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā — ayaṃ vuccati “pāpamittatā”. |
Those individuals who are faithless, immoral, unlearned, stingy, unwise; that which is associating with them, constant association, frequent association, keeping company, thoroughly keeping company, devotion, thorough devotion, intimacy—this is called "bad companionship." |
♦ (12) anajjavo ca amaddavo ca |
♦ (12) crookedness and harshness |
♦ 902. (ka) tattha katamo anajjavo? |
♦ 902. (a) What is crookedness? |
yo anajjavo anajjavatā jimhatā vaṅkatā kuṭilatā — ayaṃ vuccati “anajjavo”. |
That which is crookedness, being crooked, deceitfulness, bending, twisting, deceptiveness—this is called "crookedness." |
♦ (kha) tattha katamo amaddavo ? |
♦ (b) What is harshness? |
yā amudutā amaddavatā kakkhaḷiyaṃ phārusiyaṃ kakkhaḷatā kaṭhinatā ujucittatā amudutā — ayaṃ vuccati “amaddavo”. |
That which is inflexibility, harshness, roughness, harshness, rigidity, upright-mindedness, inflexibility—this is called "harshness." |
♦ (13) akkhanti ca asoraccañca |
♦ (13) impatience and lack of gentleness |
♦ 903. (ka) tattha katamā akkhanti? |
♦ 903. (a) What is impatience? |
yā akkhanti akkhamanatā anadhivāsanatā caṇḍikkaṃ asuropo anattamanatā cittassa — ayaṃ vuccati “akkhanti”. |
That which is impatience, not enduring, not tolerating, fierceness, ill-will, displeasure of the mind—this is called "impatience." |
♦ (kha) tattha katamaṃ asoraccaṃ? |
♦ (b) What is lack of gentleness? |
kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo — idaṃ vuccati “asoraccaṃ”. |
Physical transgression, verbal transgression, physical and verbal transgression—this is called "lack of gentleness." |
sabbampi dussīlyaṃ asoraccaṃ. |
All immorality is lack of gentleness. |
♦ (14) asākhalyañca appaṭisanthāro ca |
♦ (14) unfriendliness and lack of hospitality |
♦ 904. (ka) tattha katamaṃ asākhalyaṃ? |
♦ 904. (a) What is unfriendliness? |
yā sā vācā kaṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā tathārūpiṃ vācaṃ bhāsitā hoti. |
That speech which is thorny, harsh, causing pain to others, causing resentment to others, leading to lack of concentration, having spoken such speech. |
yā tattha asaṇhavācatā asakhilavācatā pharusavācatā — idaṃ vuccati “asākhalyaṃ”. |
That which is unsmooth speech, unfriendly speech, harsh speech—this is called "unfriendliness." |
♦ (kha) tattha katamo appaṭisanthāro ? |
♦ (b) What is lack of hospitality? |
dve paṭisanthārā — āmisapaṭisanthāro ca dhammapaṭisanthāro ca. |
There are two kinds of hospitality: material hospitality and Dhamma hospitality. |
idhekacco appaṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā — ayaṃ vuccati “appaṭisanthāro”. |
Here, someone is inhospitable with either material hospitality or Dhamma hospitality—this is called "lack of hospitality." |
♦ (15) indriyesu aguttadvāratā ca bhojane amattaññutā ca |
♦ (15) unguardedness of the sense doors and immoderation in food |
♦ 905. (ka) tattha katamā indriyesu aguttadvāratā? |
♦ 905. (a) What is unguardedness of the sense doors? |
idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Here, someone, having seen a form with the eye, grasps at the mark, grasps at the secondary characteristics. |
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. |
Because of which, unwholesome states of covetousness and distress flow in upon him as he dwells with the eye faculty unguarded, he does not practice for its restraint, he does not guard the eye faculty, he does not undertake restraint in the eye faculty. |
sotena saddaṃ sutvā ... pe ... ghānena gandhaṃ ghāyitvā ... pe ... jivhāya rasaṃ sāyitvā ... pe ... kāyena phoṭṭhabbaṃ phusitvā ... pe ... manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. |
Having heard a sound with the ear... (as before)... having smelled a smell with the nose... (as before)... having tasted a taste with the tongue... (as before)... having touched a tangible object with the body... (as before)... having cognized a mental phenomenon with the mind, he grasps at the mark, grasps at the secondary characteristics. |
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati . |
Because of which, unwholesome states of covetousness and distress flow in upon him as he dwells with the mind faculty unguarded, he does not practice for its restraint, he does not guard the mind faculty, he does not undertake restraint in the mind faculty. |
yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro — ayaṃ vuccati “indriyesu aguttadvāratā”. |
That which is the unguardedness, lack of guarding, lack of protection, lack of restraint of these six faculties—this is called "unguardedness of the sense doors." |
♦ (kha) tattha katamā bhojane amattaññutā? |
♦ (b) What is immoderation in food? |
idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. |
Here, someone, without reflecting, unskillfully takes food for play, for intoxication, for adornment, for beautification. |
yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane — ayaṃ vuccati “bhojane amattaññutā.” |
That which is discontent, immoderation, lack of reflection in food—this is called "immoderation in food." |
♦ (16) muṭṭhassaccañca asampajaññañca |
♦ (16) unmindfulness and lack of clear comprehension |
♦ 906. (ka) tattha katamaṃ muṭṭhassaccaṃ? |
♦ 906. (a) What is unmindfulness? |
yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā — idaṃ vuccati “muṭṭhassaccaṃ”. |
That which is unmindfulness, not remembering, not recollectiing, forgetfulness, forgetfulness, not retaining, losing, being heedless—this is called "unmindfulness." |
♦ (kha) tattha katamaṃ asampajaññaṃ? |
♦ (b) What is lack of clear comprehension? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — idaṃ vuccati “asampajaññaṃ”. |
That which is unknowing, not seeing... (as before)... the fetter of ignorance, delusion, the root of unwholesome states—this is called "lack of clear comprehension." |
♦ (17) sīlavipatti ca diṭṭhivipatti ca |
♦ (17) failure in morality and failure in view |
♦ 907. (ka) tattha katamā sīlavipatti? |
♦ 907. (a) What is failure in morality? |
yo kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo — ayaṃ vuccati “sīlavipatti”. |
That which is physical transgression, verbal transgression, physical and verbal transgression—this is called "failure in morality." |
sabbampi dussīlyaṃ sīlavipatti. |
All immorality is failure in morality. |
♦ (kha) tattha katamā diṭṭhivipatti? |
♦ (b) What is failure in view? |
“natthi dinnaṃ, natthi yiṭṭhaṃ ... pe ... ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “diṭṭhivipatti”. |
There is no gift, no sacrifice... (as before)... those who, having directly known and realized this world and the other world, proclaim it"—this kind of view, wrong view... (as before)... perverse grasping—this is called "failure in view. |
sabbāpi micchādiṭṭhi diṭṭhivipatti. |
All wrong views are failure in view. |
♦ (18) ajjhattasaṃyojanañca bahiddhāsaṃyojanañca |
♦ (18) internal fetter and external fetter |
♦ 908. (ka) tattha katamaṃ ajjhattasaṃyojanaṃ? |
♦ 908. (a) What is the internal fetter? |
pañcorambhāgiyāni saṃyojanāni — ajjhattasaṃyojanaṃ. |
The five lower fetters—the internal fetter. |
(kha) pañcuddhambhāgiyāni saṃyojanāni — bahiddhāsaṃyojanaṃ. |
(b) The five higher fetters—the external fetter. |
♦ dukaṃ. |
♦ Two. |
♦ 3. tikaniddeso |
♦ 3. Section of Threes |
♦ (1) tīṇi akusalamūlāni |
♦ (1) three roots of unwholesome states |
♦ 909. tattha katamāni tīṇi akusalamūlāni? |
♦ 909. What are the three roots of unwholesome states? |
lobho, doso, moho. |
Greed, hatred, delusion. |
♦ (ka) tattha katamo lobho? |
♦ (a) What is greed? |
yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho parigedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā sotaṃ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā saddataṇhā rūpataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ māravisayo taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ — ayaṃ vuccati “lobho”. |
That which is passion, attachment, inclination, adherence, delight, passionate delight, attachment of the mind, desire, infatuation, clinging, greediness, excessive greed, attachment, defilement, agitation, delusion, generator, producer, seamstress, net-weaver, stream, widespread, accumulating, secondary, longing, leading to existence, craving, craving for existence, craving for non-existence, craving for form, craving for formless, craving for cessation, craving for sound, craving for form, craving for smell, craving for taste, craving for tangible objects, craving for mental phenomena, flood, yoke, bond, clinging, covering, hindrance, covering, binding, defilement, underlying tendency, preoccupation, creeper, grudgingness, root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's hook, Māra's domain, river of craving, net of craving, rope of craving, ocean of craving, covetousness, greed, the root of unwholesome states—this is called "greed." |
♦ (kha) tattha katamo doso? |
♦ (b) What is hatred? |
“anatthaṃ me acarī”ti āghāto jāyati, “anatthaṃ me caratī”ti āghāto jāyati, “anatthaṃ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṃ acari” ... pe ... anatthaṃ carati ... pe ... “anatthaṃ carissatī”ti āghāto jāyati, “appiyassa me amanāpassa atthaṃ acari” ... pe ... atthaṃ carati ... pe ... “atthaṃ carissatī”ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. |
"He acted for my harm"—anger arises, "He acts for my harm"—anger arises, "He will act for my harm"—anger arises, "He acted for the harm of my dear and pleasing one"... (as before)... acts for the harm... (as before)... "will act for the harm"—anger arises, "He acted for the benefit of my unloved and unpleasing one"... (as before)... acts for the benefit... (as before)... "will act for the benefit"—anger arises, or anger arises without cause. |
yo evarūpo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa — ayaṃ vuccati “doso”. |
This kind of resentment of the mind, hostility, opposition, counter-opposition, anger, great anger, extreme anger, hatred, enmity, great enmity, malevolence of the mind, mental hatred, anger, being angry, the state of being angry, hatred, being hateful, the state of being hateful, malevolence, being malevolent, the state of being malevolent, opposition, counter-opposition, fierceness, ill-will, displeasure of the mind—this is called "hatred." |
♦ (ga) tattha katamo moho? |
♦ (c) What is delusion? |
dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “moho”. |
Unknowing of suffering, unknowing of the origin of suffering, unknowing of the cessation of suffering, unknowing of the path leading to the cessation of suffering, unknowing of the past, unknowing of the future, unknowing of both past and future, unknowing of dependent origination regarding phenomena that arise due to specific conditions; this kind of unknowing, not seeing... (as before)... the fetter of ignorance, delusion, the root of unwholesome states—this is called "delusion." |
imāni tīṇi akusalamūlāni. |
These are the three roots of unwholesome states. |
♦ (2) tayo akusalavitakkā |
♦ (2) three unwholesome thoughts |
♦ 910. tattha katame tayo akusalavitakkā? |
♦ 910. What are the three unwholesome thoughts? |
kāmavitakko, byāpādavitakko, vihiṃsāvitakko. |
Thought of sensuality, thought of ill-will, thought of harming. |
♦ (ka) tattha katamo kāmavitakko? |
♦ (a) What is the thought of sensuality? |
kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo — ayaṃ vuccati “kāmavitakko”. |
Thought, thinking, wrong intention connected with sensuality—this is called "thought of sensuality." |
♦ (kha) tattha katamo byāpādavitakko? |
♦ (b) What is the thought of ill-will? |
byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo — ayaṃ vuccati “byāpādavitakko”. |
Thought, thinking, wrong intention connected with ill-will—this is called "thought of ill-will." |
♦ (ga) tattha katamo vihiṃsāvitakko? |
♦ (c) What is the thought of harming? |
vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo — ayaṃ vuccati “vihiṃsāvitakko”. |
Thought, thinking, wrong intention connected with harming—this is called "thought of harming." |
ime tayo akusalavitakkā. |
These are the three unwholesome thoughts. |
♦ (3) tisso akusalasaññā |
♦ (3) three unwholesome perceptions |
♦ 911. tattha katamā tisso akusalasaññā? |
♦ 911. What are the three unwholesome perceptions? |
kāmasaññā, byāpādasaññā, vihiṃsāsaññā. |
Perception of sensuality, perception of ill-will, perception of harming. |
♦ (ka) tattha katamā kāmasaññā? |
♦ (a) What is the perception of sensuality? |
kāmapaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ — ayaṃ vuccati “kāmasaññā”. |
Perception, cognizing, the state of cognizing connected with sensuality—this is called "perception of sensuality." |
♦ (kha) tattha katamā byāpādasaññā? |
♦ (b) What is the perception of ill-will? |
byāpādapaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ — ayaṃ vuccati “byāpādasaññā”. |
Perception, cognizing, the state of cognizing connected with ill-will—this is called "perception of ill-will." |
♦ (ga) tattha katamā vihiṃsāsaññā? |
♦ (c) What is the perception of harming? |
vihiṃsāpaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ — ayaṃ vuccati “vihiṃsāsaññā”. |
Perception, cognizing, the state of cognizing connected with harming—this is called "perception of harming." |
imā tisso akusalasaññā. |
These are the three unwholesome perceptions. |
♦ (4) tisso akusaladhātuyo |
♦ (4) three unwholesome elements |
♦ 912. tattha katamā tisso akusaladhātuyo? |
♦ 912. What are the three unwholesome elements? |
kāmadhātu, byāpādadhātu, vihiṃsādhātu. |
Sensuality element, ill-will element, harming element. |
♦ tattha katamā kāmadhātu? |
♦ What is the sensuality element? |
kāmavitakko kāmadhātu. |
The thought of sensuality is the sensuality element. |
byāpādavitakko byāpādadhātu. |
The thought of ill-will is the ill-will element. |
vihiṃsāvitakko vihiṃsādhātu. |
The thought of harming is the harming element. |
♦ (ka) tattha katamo kāmavitakko? |
♦ (a) What is the thought of sensuality? |
kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo — ayaṃ vuccati “kāmavitakko”. |
Thought, thinking, wrong intention connected with sensuality—this is called "thought of sensuality." |
♦ (kha) tattha katamo byāpādavitakko ? |
♦ (b) What is the thought of ill-will? |
byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo — ayaṃ vuccati “byāpādavitakko”. |
Thought, thinking, wrong intention connected with ill-will—this is called "thought of ill-will." |
♦ (ga) tattha katamo vihiṃsāvitakko? |
♦ (c) What is the thought of harming? |
vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo — ayaṃ vuccati “vihiṃsāvitakko”. |
Thought, thinking, wrong intention connected with harming—this is called "thought of harming." |
imā tisso akusaladhātuyo. |
These are the three unwholesome elements. |
♦ (5) tīṇi duccaritāni |
♦ (5) three wrong actions |
♦ 913. tattha katamāni tīṇi duccaritāni? |
♦ 913. What are the three wrong actions? |
kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ. |
Bodily wrong action, verbal wrong action, mental wrong action. |
♦ (ka) tattha katamaṃ kāyaduccaritaṃ? |
♦ (a) What is bodily wrong action? |
pāṇātipāto, adinnādānaṃ, kāmesumicchācāro — idaṃ vuccati “kāyaduccaritaṃ”. |
Killing living beings, taking what is not given, sexual misconduct—this is called "bodily wrong action." |
♦ (kha) tattha katamaṃ vacīduccaritaṃ? |
♦ (b) What is verbal wrong action? |
musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo — idaṃ vuccati “vacīduccaritaṃ”. |
Lying, divisive speech, harsh speech, frivolous talk—this is called "verbal wrong action." |
♦ (ga) tattha katamaṃ manoduccaritaṃ? |
♦ (c) What is mental wrong action? |
abhijjhā, byāpādo, micchādiṭṭhi — idaṃ vuccati “manoduccaritaṃ”. |
Covetousness, ill-will, wrong view—this is called "mental wrong action." |
♦ (ka-ga) tattha katamaṃ kāyaduccaritaṃ? |
♦ (a-c) What is bodily wrong action? |
akusalaṃ kāyakammaṃ kāyaduccaritaṃ, akusalaṃ vacīkammaṃ vacīduccaritaṃ, akusalaṃ manokammaṃ manoduccaritaṃ. |
Unwholesome bodily action is bodily wrong action, unwholesome verbal action is verbal wrong action, unwholesome mental action is mental wrong action. |
♦ tattha katamaṃ akusalaṃ kāyakammaṃ? |
♦ What is unwholesome bodily action? |
akusalā kāyasañcetanā akusalaṃ kāyakammaṃ, akusalā vacīsañcetanā akusalaṃ vacīkammaṃ, akusalā manosañcetanā akusalaṃ manokammaṃ. |
Unwholesome bodily intention is unwholesome bodily action, unwholesome verbal intention is unwholesome verbal action, unwholesome mental intention is unwholesome mental action. |
imāni tīṇi duccaritāni. |
These are the three wrong actions. |
♦ (6) tayo āsavā |
♦ (6) three effluents |
♦ 914. tattha katame tayo āsavā? |
♦ 914. What are the three effluents? |
kāmāsavo, bhavāsavo, avijjāsavo. |
Effluent of sensuality, effluent of existence, effluent of ignorance. |
♦ (ka) tattha katamo kāmāsavo? |
♦ (a) What is the effluent of sensuality? |
yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ — ayaṃ vuccati “kāmāsavo”. |
That which is desire for sensuality, passion for sensuality, delight in sensuality, craving for sensuality, affection for sensuality, feverishness for sensuality, infatuation with sensuality, clinging to sensuality—this is called "effluent of sensuality." |
♦ (kha) tattha katamo bhavāsavo? |
♦ (b) What is the effluent of existence? |
yo bhavesu bhavacchando ... pe ... bhavajjhosānaṃ — ayaṃ vuccati “bhavāsavo”. |
That which is desire for existence... (as before)... clinging to existence—this is called "effluent of existence." |
♦ (ga) tattha katamo avijjāsavo? |
♦ (c) What is the effluent of ignorance? |
dukkhe aññāṇaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjāsavo”. |
Unknowing of suffering... (as before)... the fetter of ignorance, delusion, the root of unwholesome states—this is called "effluent of ignorance." |
ime tayo āsavā. |
These are the three effluents. |
♦ (7) tīṇi saṃyojanāni |
♦ (7) three fetters |
♦ 915. tattha katamāni tīṇi saṃyojanāni? |
♦ 915. What are the three fetters? |
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. |
Identity view, doubt, clinging to rules and observances. |
♦ (ka) tattha katamā sakkāyadiṭṭhi? |
♦ (a) What is identity view? |
idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto — rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. |
Here, an uninstructed ordinary person, not seeing noble ones, unskilled in the Dhamma of noble ones, not trained in the Dhamma of noble ones, not seeing true men, unskilled in the Dhamma of true men, not trained in the Dhamma of true men—regards form as self, or self as possessing form, or form as in self, or self as in form. |
vedanaṃ ... pe ... saññaṃ ... pe ... saṅkhāre ... pe ... viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. |
Feeling... (as before)... perception... (as before)... mental formations... (as before)... consciousness: regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. |
yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “sakkāyadiṭṭhi”. |
This kind of view, wrong view... (as before)... perverse grasping—this is called "identity view." |
♦ (kha) tattha katamā vicikicchā? |
♦ (b) What is doubt? |
satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. |
He doubts, is in doubt about the Teacher; he doubts, is in doubt about the Dhamma; he doubts, is in doubt about the Saṅgha; he doubts, is in doubt about the training; he doubts, is in doubt about the past; he doubts, is in doubt about the future; he doubts, is in doubt about both past and future; he doubts, is in doubt about dependent origination in regard to phenomena that arise due to specific conditions. |
yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ thambhitattaṃ cittassa manovilekho — ayaṃ vuccati “vicikicchā”. |
This kind of doubt, being doubtful, the state of being doubtful, stiffness, mental distress—this is called "doubt." |
♦ (ga) tattha katamo sīlabbataparāmāso? |
♦ (c) What is clinging to rules and observances? |
“ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlabbatena suddhī”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “sīlabbataparāmāso”. |
Purity is by morality, purity is by observances, purity is by rules and observances of recluses and brahmins outside this teaching"—this kind of view, wrong view... (as before)... perverse grasping—this is called "clinging to rules and observances. |
imāni tīṇi saṃyojanāni. |
These are the three fetters. |
♦ (8) tisso taṇhā |
♦ (8) three cravings |
♦ 916. tattha katamā tisso taṇhā? |
♦ 916. What are the three cravings? |
kāmataṇhā, bhavataṇhā, vibhavataṇhā. |
Craving for sensuality, craving for existence, craving for non-existence. |
♦ tattha katamā bhavataṇhā? |
♦ What is craving for existence? |
bhavadiṭṭhisahagato rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “bhavataṇhā”. |
Passion, attachment, attachment of the mind accompanied by the view of existence—this is called "craving for existence." |
♦ tattha katamā vibhavataṇhā? |
♦ What is craving for non-existence? |
ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “vibhavataṇhā”. |
Passion, attachment, attachment of the mind accompanied by the annihilationist view—this is called "craving for non-existence." |
avasesā taṇhā kāmataṇhā. |
The remaining craving is craving for sensuality. |
♦ tattha katamā kāmataṇhā? |
♦ What is craving for sensuality? |
kāmadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “kāmataṇhā”. |
Passion, attachment, attachment of the mind connected with the sensuality realm—this is called "craving for sensuality." |
♦ ( ) rūpadhātuarūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “bhavataṇhā”. |
♦ ( ) Passion, attachment, attachment of the mind connected with the form realm and the formless realm—this is called "craving for existence." |
♦ ( ) ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “vibhavataṇhā”. |
♦ ( ) Passion, attachment, attachment of the mind accompanied by the annihilationist view—this is called "craving for non-existence." |
imā tisso taṇhā. |
These are the three cravings. |
♦ (9) aparāpi tisso taṇhā |
♦ (9) other three cravings |
♦ 917. tattha katamā aparāpi tisso taṇhā? |
♦ 917. What are the other three cravings? |
kāmataṇhā, rūpataṇhā, arūpataṇhā. |
Craving for sensuality, craving for form, craving for the formless. |
♦ (ka) tattha katamā kāmataṇhā? |
♦ (a) What is craving for sensuality? |
kāmadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “kāmataṇhā”. |
Passion, attachment, attachment of the mind connected with the sensuality realm—this is called "craving for sensuality." |
♦ (kha) tattha katamā rūpataṇhā? |
♦ (b) What is craving for form? |
rūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “rūpataṇhā”. |
Passion, attachment, attachment of the mind connected with the form realm—this is called "craving for form." |
♦ (ga) tattha katamā arūpataṇhā? |
♦ (c) What is craving for the formless? |
arūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “arūpataṇhā”. |
Passion, attachment, attachment of the mind connected with the formless realm—this is called "craving for the formless." |
imā tisso taṇhā. |
These are the three cravings. |
♦ (10) aparāpi tisso taṇhā |
♦ (10) yet another three cravings |
♦ 918. tattha katamā aparāpi tisso taṇhā? |
♦ 918. What are yet another three cravings? |
rūpataṇhā, arūpataṇhā, nirodhataṇhā. |
Craving for form, craving for the formless, craving for cessation. |
♦ (ka) tattha katamā rūpataṇhā? |
♦ (a) What is craving for form? |
rūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “rūpataṇhā”. |
Passion, attachment, attachment of the mind connected with the form realm—this is called "craving for form." |
♦ (kha) tattha katamā arūpataṇhā? |
♦ (b) What is craving for the formless? |
arūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “arūpataṇhā”. |
Passion, attachment, attachment of the mind connected with the formless realm—this is called "craving for the formless." |
♦ (ga) tattha katamā nirodhataṇhā? |
♦ (c) What is craving for cessation? |
ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “nirodhataṇhā”. |
Passion, attachment, attachment of the mind accompanied by the annihilationist view—this is called "craving for cessation." |
imā tisso taṇhā. |
These are the three cravings. |
♦ (11) tisso esanā |
♦ (11) three quests |
♦ 919. tattha katamā tisso esanā? |
♦ 919. What are the three quests? |
kāmesanā, bhavesanā, brahmacariyesanā. |
Quest for sensuality, quest for existence, quest for the holy life. |
♦ (ka) tattha katamā kāmesanā? |
♦ (a) What is the quest for sensuality? |
yo kāmesu kāmacchando ... pe ... kāmajjhosānaṃ — ayaṃ vuccati “kāmesanā”. |
That which is desire for sensuality... (as before)... clinging to sensuality—this is called "quest for sensuality." |
♦ (kha) tattha katamā bhavesanā? |
♦ (b) What is the quest for existence? |
yo bhavesu bhavacchando ... pe ... bhavajjhosānaṃ — ayaṃ vuccati “bhavesanā”. |
That which is desire for existence... (as before)... clinging to existence—this is called "quest for existence." |
♦ (ga) tattha katamā brahmacariyesanā? |
♦ (c) What is the quest for the holy life? |
“sassato loko”ti vā, “asassato loko”ti — vā ... pe ... “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “brahmacariyesanā”. |
The world is eternal" or "the world is not eternal"—or... (as before)... "the Tathāgata neither exists nor does not exist after death"—this kind of view, wrong view... (as before)... perverse grasping—this is called "quest for the holy life. |
♦ (ka) tattha katamā kāmesanā, kāmarāgo, tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ — ayaṃ vuccati “kāmesanā”. |
♦ (a) What is the quest for sensuality? Sensual passion, the unwholesome bodily action, verbal action, and mental action that has that as its single purpose—this is called "quest for sensuality." |
♦ (kha) tattha katamā bhavesanā, bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ — ayaṃ vuccati “bhavesanā”. |
♦ (b) What is the quest for existence? Craving for existence, the unwholesome bodily action, verbal action, and mental action that has that as its single purpose—this is called "quest for existence." |
♦ (ga) tattha katamā brahmacariyesanā, antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ — ayaṃ vuccati “brahmacariyesanā”. |
♦ (c) What is the quest for the holy life? The view that grasps at extremes, the unwholesome bodily action, verbal action, and mental action that has that as its single purpose—this is called "quest for the holy life." |
imā tisso esanā. |
These are the three quests. |
♦ (12) tisso vidhā |
♦ (12) three kinds of measuring |
♦ 920. tattha katamā tisso vidhā? |
♦ 920. What are the three kinds of measuring? |
“seyyohamasmī”ti vidhā, “sadisohamasmī”ti vidhā, “hīnohamasmī”ti vidhā — imā tisso vidhā. |
"I am better"—this measuring, "I am similar"—this measuring, "I am inferior"—this measuring—these are the three kinds of measuring. |
♦ (13) tīṇi bhayāni |
♦ (13) three fears |
♦ 921. tattha katamāni tīṇi bhayāni? |
♦ 921. What are the three fears? |
jātibhayaṃ, jarābhayaṃ, maraṇabhayaṃ. |
Fear of birth, fear of old age, fear of death. |
♦ (ka) tattha katamaṃ jātibhayaṃ? |
♦ (a) What is the fear of birth? |
jātiṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso — idaṃ vuccati “jātibhayaṃ”. |
Fear, dread, terror, horripilation, agitation of mind conditioned by birth—this is called "fear of birth." |
♦ (kha) tattha katamaṃ jarābhayaṃ? |
♦ (b) What is the fear of old age? |
jaraṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso — idaṃ vuccati “jarābhayaṃ”. |
Fear, dread, terror, horripilation, agitation of mind conditioned by old age—this is called "fear of old age." |
♦ (ga) tattha katamaṃ maraṇabhayaṃ? |
♦ (c) What is the fear of death? |
maraṇaṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso — idaṃ vuccati “maraṇabhayaṃ”. |
Fear, dread, terror, horripilation, agitation of mind conditioned by death—this is called "fear of death." |
imāni tīṇi bhayāni. |
These are the three fears. |
♦ (14) tīṇi tamāni |
♦ (14) three obscurations |
♦ 922. tattha katamāni tīṇi tamāni? |
♦ 922. What are the three obscurations? |
atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati — imāni tīṇi tamāni. |
Here, someone doubts, is in doubt, does not resolve, does not gain confidence regarding the past course of time; or doubts, is in doubt, does not resolve, does not gain confidence regarding the future course of time; or doubts, is in doubt, does not resolve, does not gain confidence regarding the present course of time—these are the three obscurations. |
♦ (15) tīṇi titthāyatanāni |
♦ (15) three external positions |
♦ 923. tattha katamāni tīṇi titthāyatanāni? |
♦ 923. What are the three external positions? |
idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī — “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbe katahetū”ti; |
Here, some recluse or brahmin holds such a view, states such a view: "Whatever pleasure or pain or neither-pain-nor-pleasure this person experiences, all that is due to previous deeds." |
idha panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī — “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ issaranimmānahetū”ti; |
Here, some recluse or brahmin holds such a view, states such a view: "Whatever pleasure or pain or neither-pain-nor-pleasure this person experiences, all that is due to creation by a lord." |
idha panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī — “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ ahetu appaccayā”ti — imāni tīṇi titthāyatanāni. |
Here, some recluse or brahmin holds such a view, states such a view: "Whatever pleasure or pain or neither-pain-nor-pleasure this person experiences, all that is without cause or condition"—these are the three external positions. |
♦ (16) tayo kiñcanā |
♦ (16) three defilements |
♦ 924. tattha katame tayo kiñcanā ? |
♦ 924. What are the three defilements? |
rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ — ime tayo kiñcanā. |
Greed is a defilement, hatred is a defilement, delusion is a defilement—these are the three defilements. |
♦ (17) tīṇi aṅgaṇāni |
♦ (17) three stains |
♦ tattha katamāni tīṇi aṅgaṇāni? |
♦ What are the three stains? |
rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇaṃ — imāni tīṇi aṅgaṇāni. |
Greed is a stain, hatred is a stain, delusion is a stain—these are the three stains. |
♦ (18) tīṇi malāni |
♦ (18) three impurities |
♦ tattha katamāni tīṇi malāni? |
♦ What are the three impurities? |
rāgo malaṃ, doso malaṃ, moho malaṃ — imāni tīṇi malāni. |
Greed is an impurity, hatred is an impurity, delusion is an impurity—these are the three impurities. |
♦ (19) tīṇi visamāni |
♦ (19) three unevennesses |
♦ tattha katamāni tīṇi visamāni? |
♦ What are the three unevennesses? |
rāgo visamaṃ, doso visamaṃ, moho visamaṃ — imāni tīṇi visamāni. |
Greed is uneven, hatred is uneven, delusion is uneven—these are the three unevennesses. |
♦ (20) aparānipi tīṇi visamāni |
♦ (20) other three unevennesses |
♦ tattha katamāni aparānipi tīṇi visamāni? |
♦ What are the other three unevennesses? |
kāyavisamaṃ, vacīvisamaṃ, manovisamaṃ — imāni tīṇi visamāni. |
Bodily unevenness, verbal unevenness, mental unevenness—these are the three unevennesses. |
♦ (21) tayo aggī |
♦ (21) three fires |
♦ tattha katame tayo aggī? |
♦ What are the three fires? |
rāgaggi, dosaggi, mohaggi — ime tayo aggī. |
The fire of passion, the fire of aversion, the fire of delusion—these are the three fires. |
♦ (22) tayo kasāvā |
♦ (22) three stains |
♦ tattha katame tayo kasāvā? |
♦ What are the three stains? |
rāgakasāvo, dosakasāvo, mohakasāvo — ime tayo kasāvā. |
The stain of passion, the stain of aversion, the stain of delusion—these are the three stains. |
♦ (23) aparepi tayo kasāvā |
♦ (23) other three stains |
♦ tattha katame aparepi tayo kasāvā? |
♦ What are these other three stains? |
kāyakasāvo, vacīkasāvo, manokasāvo — ime tayo kasāvā. |
The stain of body, the stain of speech, the stain of mind—these are the three stains. |
♦ (24. ka) assādadiṭṭhi |
♦ (24. ka) delight-view |
♦ 925. tattha katamā assādadiṭṭhi? |
♦ 925. What is delight-view? |
idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī — “natthi kāmesu doso”ti. |
Here, some recluse or brahmin holds such a view, proclaims such a view: “There is no fault in sensual pleasures.” |
so kāmesu pātabyataṃ āpajjati. |
He falls into sensuality. |
ayaṃ vuccati “assādadiṭṭhi”. |
This is called “delight-view.” |
♦ (kha) attānudiṭṭhi |
♦ (kha) self-view |
♦ tattha katamā attānudiṭṭhi? |
♦ What is self-view? |
idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto — rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. |
Here, an uninstructed ordinary person, who is not a seer of the noble ones, not skilled in the Dhamma of the noble ones, not trained in the Dhamma of the noble ones; not a seer of the true persons, not skilled in the Dhamma of the true persons, not trained in the Dhamma of the true persons—regards form as self, or self as possessing form, or form as in self, or self as in form. |
vedanaṃ ... pe ... saññaṃ ... pe ... saṅkhāre ... pe ... viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. |
Feeling... perception... mental formations... consciousness he regards as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. |
yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “attānudiṭṭhi”. |
Whatever such view, way of viewing... perversion of apprehension—this is called “self-view.” |
♦ (ga) micchādiṭṭhi |
♦ (ga) wrong view |
♦ tattha katamā micchādiṭṭhi? |
♦ What is wrong view? |
“natthi dinnaṃ, natthi yiṭṭhaṃ ... pe ... ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti — yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “micchādiṭṭhi”. |
“There is no gift, there is no offering... those who have directly known and realized this world and the other world proclaim it”—whatever such view, way of viewing... perversion of apprehension—this is called “wrong view.” |
sassatadiṭṭhi assādadiṭṭhi, sakkāyadiṭṭhi attānudiṭṭhi, ucchedadiṭṭhi micchādiṭṭhi. |
Eternalist view is delight-view; individuality-view is self-view; annihilationist view is wrong view. |
♦ (25. ka) arati |
♦ (25. ka) discontent |
♦ 926. tattha katamā arati? |
♦ 926. What is discontent? |
pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā — ayaṃ vuccati “arati”. |
Discontent, state of discontent, not delighting, not enjoying, weariness, anxiety regarding remote dwelling places or certain wholesome states—this is called “discontent.” |
♦ (kha) vihesā |
♦ (kha) vexation |
♦ tattha katamā vihesā? |
♦ What is vexation? |
idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā virosanā parūpaghāto — ayaṃ vuccati “vihesā”. |
Here, someone vexes beings with a hand, or a clod, or a stick, or a weapon, or a rope, or some other thing; whatever such vexing, vexation, harming, injury, irritation, complete irritation, causing harm to others—this is called “vexation.” |
♦ (ga) adhammacariyā |
♦ (ga) unrighteous conduct |
♦ tattha katamā adhammacariyā? |
♦ What is unrighteous conduct? |
kāyena adhammacariyāvisamacariyā, vācāya adhammacariyāvisamacariyā, manasā adhammacariyāvisamacariyā — ayaṃ vuccati “adhammacariyā”. |
Unrighteous conduct, unequal conduct by body; unrighteous conduct, unequal conduct by speech; unrighteous conduct, unequal conduct by mind—this is called “unrighteous conduct.” |
♦ (26. ka) dovacassatā |
♦ (26. ka) ill-spokenness |
♦ 927. tattha katamā dovacassatā? |
♦ 927. What is ill-spokenness? |
sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā — ayaṃ vuccati “dovacassatā”. |
When being spoken to by fellow Dhamma practitioners, ill-spokenness, state of ill-spokenness, not accepting, opposing, not being pleased, not revering, not respecting, not being obedient—this is called “ill-spokenness.” |
♦ (kha) pāpamittatā |
♦ (kha) bad friendship |
♦ tattha katamā pāpamittatā? |
♦ What is bad friendship? |
ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā — ayaṃ vuccati “pāpamittatā”. |
Those persons who are faithless, immoral, unlearned, stingy, unwise; whatever association, frequenting, consorting, fellowship, close fellowship, devotion, close devotion, being bound to them—this is called “bad friendship.” |
♦ (ga) nānattasaññā |
♦ (ga) manifold perception |
♦ tattha katamā nānattasaññā? |
♦ What is manifold perception? |
kāmasaññā, byāpādasaññā, vihiṃsāsaññā — ayaṃ vuccati “nānattasaññā”. |
Perception of sensual desire, perception of ill will, perception of harming—this is called “manifold perception.” |
sabbāpi akusalā saññā nānattasaññā. |
All unwholesome perceptions are manifold perceptions. |
♦ (27. ka) uddhaccaṃ |
♦ (27. ka) restlessness |
♦ 928. tattha katamaṃ uddhaccaṃ? |
♦ 928. What is restlessness? |
yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa — idaṃ vuccati “uddhaccaṃ”. |
Whatever restlessness of mind, uncalmness, distraction of thought, agitation of mind—this is called “restlessness.” |
♦ (kha) kosajjaṃ |
♦ (kha) laziness |
♦ tattha katamaṃ kosajjaṃ? |
♦ What is laziness? |
kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo — idaṃ vuccati “kosajjaṃ”. |
Whatever abandoning of effort, giving up of effort regarding ill conduct of body, ill conduct of speech, ill conduct of mind, or the five strands of sensual pleasure; not acting earnestly, not acting continuously, not acting persistently, being sluggish in effort, having given up desire, having given up responsibility regarding the development of wholesome states; non-cultivation, non-development, non-making-much-of, non-exertion, non-pursuit, heedlessness—this is called “laziness.” |
♦ (ga) pamādo |
♦ (ga) heedlessness |
♦ tattha katamo pamādo? |
♦ What is heedlessness? |
kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ — ayaṃ vuccati “pamādo”. |
Whatever abandoning of effort, giving up of effort regarding ill conduct of body, ill conduct of speech, ill conduct of mind, or the five strands of sensual pleasure; not acting earnestly, not acting continuously, not acting persistently, being sluggish in effort, having given up desire, having given up responsibility regarding the development of wholesome states; non-cultivation, non-development, non-making-much-of, non-exertion, non-pursuit, heedlessness; whatever such heedlessness, state of being heedless, state of having been heedless—this is called “heedlessness.” |
♦ (28. ka) asantuṭṭhitā |
♦ (28. ka) discontentment |
♦ 929. tattha katamā asantuṭṭhitā? |
♦ 929. What is discontentment? |
itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā asantuṭṭhitā rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “asantuṭṭhitā”. |
The craving for more of one who is discontent with whatever robes, almsfood, lodging, medicines and requisites for the sick, or with the five strands of sensual pleasure; whatever such craving, state of craving, discontentment, passion, clinging, clinging of mind—this is called “discontentment.” |
♦ (kha) asampajaññatā |
♦ (kha) lack of clear comprehension |
♦ tattha katamā asampajaññatā? |
♦ What is lack of clear comprehension? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “asampajaññatā”. |
Whatever ignorance, not seeing... the root of unwholesome states, delusion, the impediment of ignorance—this is called “lack of clear comprehension.” |
♦ (ga) mahicchatā |
♦ (ga) great desire |
♦ tattha katamā mahicchatā? |
♦ What is great desire? |
itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo — ayaṃ vuccati “mahicchatā”. |
The craving for more of one who is discontent with whatever robes, almsfood, lodging, medicines and requisites for the sick, or with the five strands of sensual pleasure; whatever such craving, state of craving, great desire, passion, clinging, clinging of mind—this is called “great desire.” |
♦ (29. ka) ahirikaṃ |
♦ (29. ka) shamelessness |
♦ 930. tattha katamaṃ ahirikaṃ? |
♦ 930. What is shamelessness? |
yaṃ na hirīyati hirīyitabbena, na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā — idaṃ vuccati “ahirikaṃ”. |
Whatever not being ashamed of what one should be ashamed of, not being ashamed of engaging in evil unwholesome states—this is called “shamelessness.” |
♦ (kha) anottappaṃ |
♦ (kha) lack of moral dread |
♦ tattha katamaṃ anottappaṃ? |
♦ What is lack of moral dread? |
yaṃ na ottappati ottappitabbena, na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā — idaṃ vuccati “anottappaṃ”. |
Whatever not dreading what one should dread, not dreading engaging in evil unwholesome states—this is called “lack of moral dread.” |
♦ (ga) pamādo |
♦ (ga) heedlessness |
♦ tattha katamo pamādo? |
♦ What is heedlessness? |
kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ — ayaṃ vuccati “pamādo”. |
Whatever abandoning of effort, giving up of effort regarding ill conduct of body, ill conduct of speech, ill conduct of mind, or the five strands of sensual pleasure; not acting earnestly, not acting continuously, not acting persistently, being sluggish in effort, having given up desire, having given up responsibility regarding the development of wholesome states; non-cultivation, non-development, non-making-much-of, non-exertion, non-pursuit, heedlessness; whatever such heedlessness, state of being heedless, state of having been heedless—this is called “heedlessness.” |
♦ (30. ka) anādariyaṃ |
♦ (30. ka) disrespect |
♦ 931. tattha katamaṃ anādariyaṃ? |
♦ 931. What is disrespect? |
yaṃ anādariyaṃ anādaratā agāravatā appatissavatā anaddā anaddāyanā anaddāyitattaṃ asīlyaṃ acittīkāro — idaṃ vuccati “anādariyaṃ”. |
Whatever disrespect, state of disrespect, lack of reverence, lack of obedience, not being proper, not being proper, not being proper, lack of virtue, not making much of—this is called “disrespect.” |
♦ (kha) dovacassatā |
♦ (kha) ill-spokenness |
♦ tattha katamā dovacassatā? |
♦ What is ill-spokenness? |
sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā — ayaṃ vuccati “dovacassatā”. |
When being spoken to by fellow Dhamma practitioners, ill-spokenness, state of ill-spokenness, not accepting, opposing, not being pleased, not revering, not respecting, not being obedient—this is called “ill-spokenness.” |
♦ (ga) pāpamittatā |
♦ (ga) bad friendship |
♦ tattha katamā pāpamittatā? |
♦ What is bad friendship? |
ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā paṭisevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā — ayaṃ vuccati “pāpamittatā”. |
Those persons who are faithless, immoral, unlearned, stingy, unwise; whatever association, frequenting, consorting, fellowship, frequent fellowship, devotion, close devotion, being bound to them—this is called “bad friendship.” |
♦ (31. ka) assaddhiyaṃ |
♦ (31. ka) faithlessness |
♦ 932. tattha katamaṃ assaddhiyaṃ? |
♦ 932. What is faithlessness? |
idhekacco assaddho hoti, na saddahati buddhaṃ vā dhammaṃ vā saṅghaṃ vā, yaṃ evarūpaṃ assaddhiyaṃ assaddahanā anokappanā anabhippasādo — idaṃ vuccati “assaddhiyaṃ”. |
Here, someone is faithless, does not have faith in the Buddha, or the Dhamma, or the Sangha; whatever such faithlessness, not believing, not accepting, not being pleased—this is called “faithlessness.” |
♦ (kha) avadaññutā |
♦ (kha) ungratefulness |
♦ tattha katamā avadaññutā? |
♦ What is ungratefulness? |
pañca macchariyāni — āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. |
The five kinds of stinginess—stinginess regarding dwelling places, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, stinginess regarding the Dhamma. |
yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa — ayaṃ vuccati “avadaññutā”. |
Whatever such stinginess, state of stinginess, state of having been stingy, meanness, miserliness, harshness, not accepting of mind—this is called “ungratefulness.” |
♦ (ga) kosajjaṃ |
♦ (ga) laziness |
♦ tattha katamaṃ kosajjaṃ? |
♦ What is laziness? |
kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo, vossaggānuppadānaṃ kusalānaṃ dhammānaṃ, bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo — idaṃ vuccati “kosajjaṃ”. |
Whatever abandoning of effort, giving up of effort regarding ill conduct of body, ill conduct of speech, ill conduct of mind, or the five strands of sensual pleasure; giving up of effort regarding wholesome states, not acting earnestly, not acting continuously, not acting persistently, being sluggish in effort, having given up desire, having given up responsibility regarding the development of wholesome states; non-cultivation, non-development, non-making-much-of, non-exertion, non-pursuit, heedlessness—this is called “laziness.” |
♦ (32. ka) uddhaccaṃ |
♦ (32. ka) restlessness |
♦ 933. tattha katamaṃ uddhaccaṃ? |
♦ 933. What is restlessness? |
yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhavantattaṃ cittassa — idaṃ vuccati “uddhaccaṃ”. |
Whatever restlessness of mind, uncalmness, distraction of thought, agitation of mind—this is called “restlessness.” |
♦ (kha) asaṃvaro |
♦ (kha) lack of restraint |
♦ tattha katamo asaṃvaro? |
♦ What is lack of restraint? |
idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Here, seeing a form with the eye, he grasps at the sign, he grasps at the details. |
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. |
Whatever leads to evil unwholesome states of covetousness and distress flowing in upon him who dwells with his eye faculty unrestrained, he does not practice for the restraint of it, he does not guard the eye faculty, he does not undertake restraint in the eye faculty. |
sotena saddaṃ sutvā ... pe ... ghānena gandhaṃ ghāyitvā ... pe ... jivhāya rasaṃ sāyitvā ... pe ... kāyena phoṭṭhabbaṃ phusitvā ... pe ... manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. |
Having heard a sound with the ear... having smelled an odor with the nose... having tasted a flavor with the tongue... having touched a tactile sensation with the body... having cognized a mental phenomenon with the mind, he grasps at the sign, he grasps at the details. |
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati — ayaṃ vuccati “asaṃvaro”. |
Whatever leads to evil unwholesome states of covetousness and distress flowing in upon him who dwells with his mind faculty unrestrained, he does not practice for the restraint of it, he does not guard the mind faculty, he does not undertake restraint in the mind faculty—this is called “lack of restraint.” |
♦ (ga) dussīlyaṃ |
♦ (ga) immorality |
♦ tattha katamaṃ dussīlyaṃ? |
♦ What is immorality? |
kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo — idaṃ vuccati “dussīlyaṃ”. |
Bodily transgression, verbal transgression, bodily and verbal transgression—this is called “immorality.” |
♦ (33. ka) ariyānaṃ adassanakamyatā |
♦ (33. a) Not wanting to see the noble ones |
♦ 934. tattha katamā ariyānaṃ adassanakamyatā? |
♦ 934. There, what is not wanting to see the noble ones? |
tattha katame ariyā? |
There, who are the noble ones? |
ariyā vuccanti buddhā ca buddhasāvakā ca. |
The noble ones are called the Buddhas and the disciples of the Buddhas. |
yā imesaṃ ariyānaṃ adassanakamyatā adaṭṭhukamyatā asametukamyatā asamāgantukamyatā — ayaṃ vuccati “ariyānaṃ adassanakamyatā”. |
That which is a not wanting to see these noble ones, a not wanting to look, a not wanting to meet, a not wanting to assemble — this is called “not wanting to see the noble ones.” |
♦ (kha) saddhammaṃ asotukamyatā |
♦ (b) Not wanting to hear the true doctrine |
♦ tattha katamā saddhammaṃ asotukamyatā? |
♦ There, what is not wanting to hear the true doctrine? |
tattha katamo saddhammo? |
There, what is the true doctrine? |
cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo — ayaṃ vuccati “saddhammo”. |
The four foundations of mindfulness, the four right strivings, the four bases of psychic power, the five spiritual faculties, the five powers, the seven factors of enlightenment, the noble eightfold path — this is called the “true doctrine.” |
yā imassa saddhammassa asotukamyatā asavanakamyatā anuggahetukamyatā adhāretukamyatā — ayaṃ vuccati “saddhammaṃ asotukamyatā”. |
That which is a not wanting to hear this true doctrine, a not wanting to listen, a not wanting to grasp, a not wanting to retain — this is called “not wanting to hear the true doctrine.” |
♦ (ga) upārambhacittatā |
♦ (c) A mind of reproach |
♦ tattha katamā upārambhacittatā? |
♦ There, what is a mind of reproach? |
tattha katamo upārambho? |
There, what is reproach? |
yo upārambho anupārambho upārambhanā anupārambhanā anupārambhitattaṃ uññā avaññā paribhavo randhagavesitā — ayaṃ vuccati “upārambhacittatā”. |
That which is reproach, non-reproach, reproaching, not reproaching, the state of having been reproached, contempt, disdain, scorn, fault-finding — this is called “a mind of reproach.” |
♦ (34. ka) muṭṭhassaccaṃ |
♦ (34. a) Forgetfulness |
♦ 935. tattha katamaṃ muṭṭhassaccaṃ? |
♦ 935. There, what is forgetfulness? |
yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā — idaṃ vuccati “muṭṭhassaccaṃ”. |
That which is unmindfulness, non-recollection, non-remembrance, unmindfulness, forgetfulness, inability to retain, slipping, confusion — this is called “forgetfulness.” |
♦ (kha) asampajaññaṃ |
♦ (b) Lack of clear comprehension |
♦ tattha katamaṃ asampajaññaṃ? |
♦ There, what is lack of clear comprehension? |
yaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — idaṃ vuccati “asampajaññaṃ”. |
That which is ignorance, not seeing, ... and so on ... the fetter of ignorance, delusion, the unwholesome root — this is called “lack of clear comprehension.” |
♦ (ga) cetaso vikkhepo |
♦ (c) Distraction of the mind |
♦ tattha katamo cetaso vikkhepo? |
♦ There, what is distraction of the mind? |
yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa — ayaṃ vuccati “cetaso vikkhepo”. |
That which is restlessness of the mind, lack of calm, distraction of the mind, wandering of the mind — this is called “distraction of the mind.” |
♦ (35. ka) ayoniso manasikāro |
♦ (35. a) Unwise attention |
♦ 936. tattha katamo ayoniso manasikāro? |
♦ 936. There, what is unwise attention? |
anicce “niccan”ti ayoniso manasikāro, dukkhe “sukhan”ti ayoniso manasikāro, anattani “attā”ti ayoniso manasikāro, asubhe “subhan”ti ayoniso manasikāro, saccavippaṭikulena vā cittassa āvaṭṭanā anāvaṭṭanā ābhogo samannāhāro manasikāro — ayaṃ vuccati “ayoniso manasikāro”. |
Unwise attention to “permanent” in the impermanent, unwise attention to “happiness” in the painful, unwise attention to “self” in the not-self, unwise attention to “beautiful” in the unbeautiful, or the turning, not turning, application, close application, attention of the mind that is contrary to the truth — this is called “unwise attention.” |
♦ (kha) kummaggasevanā |
♦ (b) Following a wrong path |
♦ tattha katamā kummaggasevanā? |
♦ There, what is following a wrong path? |
tattha katamo kummaggo? |
Therein, what is the wrong path? |
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi — ayaṃ vuccati “kummaggo”. |
Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration — this is called the “wrong path.” |
yā imassa kummaggassa sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā — ayaṃ vuccati “kummaggasevanā”. |
The following of this wrong path, the frequenting, the cultivating, the devotion to, the great devotion to, the addiction, the great addiction, the inclination towards it — this is called “the following of a wrong path.” |
♦ (ga) cetaso ca līnattaṃ |
♦ (c) and sluggishness of mind |
♦ tattha katamaṃ cetaso ca līnattaṃ? |
♦ There, what is sluggishness of mind? |
yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa — idaṃ vuccati “cetaso ca līnattaṃ”. |
That which is the mind's unfitness, its unworkableness, its shrinking, its drawing back, its being sluggish, its shrinking, its shrunken state, its torpor, its being torpid, its torpid state of mind — this is called "and sluggishness of mind." |
♦ tikaṃ. |
♦ The triad. |
♦ 4. catukkaniddeso |
♦ 4. Exposition of the Fours |
♦ (1) cattāro āsavā |
♦ (1) The four cankers |
♦ 937. tattha katame cattāro āsavā? |
♦ 937. There, what are the four cankers? |
kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. |
The canker of sensual desire, the canker of becoming, the canker of views, the canker of ignorance. |
♦ (ka) kāmāsavo |
♦ (a) The canker of sensual desire |
♦ tattha katamo kāmāsavo? |
♦ Therein, what is the canker of sensual desire? |
yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ — ayaṃ vuccati “kāmāsavo”. |
That which in regard to sensual pleasures is sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment — this is called “the canker of sensual desire.” |
♦ (kha) bhavāsavo |
♦ (b) The canker of existence |
♦ tattha katamo bhavāsavo? |
♦ Therein, what is the canker of existence? |
yo bhavesu bhavacchando ... pe ... bhavajjhosānaṃ — ayaṃ vuccati “bhavāsavo”. |
That which in regard to states of existence is desire for existence, … and so on … attachment to existence — this is called the “canker of existence”. |
♦ (ga) diṭṭhāsavo |
♦ (c) The canker of views |
♦ tattha katamo diṭṭhāsavo? |
♦ Therein, what is the canker of views? |
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā. |
“The world is eternal,” or, “the world is not eternal,” or, “the world is finite,” or, “the world is infinite,” or, “the soul is the same as the body,” or, “the soul is one thing and the body another,” or, “the Tathāgata exists after death,” or, “the Tathāgata does not exist after death,” or, “the Tathāgata both exists and does not exist after death,” or, “the Tathāgata neither exists nor does not exist after death.” |
yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — ayaṃ vuccati “diṭṭhāsavo”. |
That which is such a view, a wrong view, ... and so on ... a perverted grasp — this is called “the canker of views.” |
sabbāpi micchādiṭṭhi diṭṭhāsavo. |
All wrong view is the canker of views. |
♦ (gha) avijjāsavo |
♦ (d) The canker of ignorance |
♦ tattha katamo avijjāsavo? |
♦ Therein, what is the canker of ignorance? |
dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṃ. |
Ignorance concerning suffering, ignorance concerning the origin of suffering, ignorance concerning the cessation of suffering, ignorance concerning the path leading to the cessation of suffering, ignorance concerning the past, ignorance concerning the future, ignorance concerning the past and the future, ignorance concerning things dependently arisen through this conditionality. |
yaṃ evarūpaṃ aññāṇaṃ adassanaṃ ... pe ... avijjālaṅgī moho akusalamūlaṃ — ayaṃ vuccati “avijjāsavo”. |
Whatever is such ignorance, not seeing, ... and so on ... the fetter of ignorance, delusion, the unwholesome root — this is called the “canker of ignorance.” |
ime cattāro āsavā. |
These are the four cankers. |
♦ (2-5) cattāro ganthādī |
♦ (2-5) The Four Bonds, etc. |
♦ 938. tattha katame cattāro ganthā ... pe ... cattāro oghā ... pe ... cattāro yogā ... pe ... cattāri upādānāni? |
♦ 938. Therein, what are the four bonds… and so on… the four floods… and so on… the four yokes… and so on… the four clingings? |
kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. |
Clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to the doctrine of self. |
♦ (ka) kāmupādānaṃ |
♦ (a) Clinging to sensual pleasures |
♦ tattha katamaṃ kāmupādānaṃ? |
♦ Therein, what is clinging to sensual pleasures? |
yo kāmesu kāmacchando ... pe ... kāmajjhosānaṃ — idaṃ vuccati “kāmupādānaṃ”. |
That which, in regard to sensual pleasures, is sensual desire... and so on... attachment to sensual pleasures — this is called "clinging to sensual pleasures." |
♦ (kha) diṭṭhupādānaṃ |
♦ (b) Clinging to views |
♦ tattha katamaṃ diṭṭhupādānaṃ? |
♦ Therein, what is clinging to views? |
“natthi dinnaṃ, natthi yiṭṭhaṃ ... pe ... ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti. |
“There is nothing given, nothing offered, … and so on … who, having realized this world and the next by their own direct knowledge, make it known.” |
yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — idaṃ vuccati “diṭṭhupādānaṃ”. |
That which is such a view, a wrong view, ... and so on ... a perverted grasp — this is called “clinging to views.” |
ṭhapetvā sīlabbatupādānañca attavādupādānañca sabbāpi micchādiṭṭhi diṭṭhupādānaṃ. |
Excluding the clinging to rules and observances and the clinging to the doctrine of self, all wrong view is clinging to views. |
♦ (ga) sīlabbatupādānaṃ |
♦ (c) Clinging to rules and observances |
♦ tattha katamaṃ sīlabbatupādānaṃ? |
♦ Therein, what is clinging to rules and observances? |
ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlabbatena suddhīti. |
Outside of this [dispensation], of ascetics and brahmins, there is purity through virtue, purity through observance, purity through virtue and observance. |
yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — idaṃ vuccati “sīlabbatupādānaṃ”. |
That which is of such a view, a grasping of a view... and so on... a perverted grasp — this is called "clinging to rules and observances." |
♦ (gha) attavādupādānaṃ |
♦ (d) clinging to the theory of self |
♦ tattha katamaṃ attavādupādānaṃ? |
♦ Therein, what is clinging to the theory of self? |
idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto — rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. |
Here, an untaught ordinary person, who has not seen the noble ones, is not skilled in the noble doctrine, is not trained in the noble doctrine, who has not seen the true men, is not skilled in the true men's doctrine, is not trained in the true men's doctrine — regards form as self, or the self as possessing form, or form in the self, or the self in form. |
vedanaṃ ... pe ... saññaṃ ... pe ... saṅkhāre ... pe ... viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. |
Feeling… and so on… perception… and so on… mental formations… and so on… he regards consciousness as self, or the self as possessing consciousness, or consciousness in the self, or the self in consciousness. |
yā evarūpā diṭṭhi diṭṭhigataṃ ... pe ... vipariyāsaggāho — idaṃ vuccati “attavādupādānaṃ”. |
That which is of such a view, a wrong view, ... and so on ... a perverted grasp — this is called “clinging to the doctrine of self.” |
imāni cattāri upādānāni. |
These are the four kinds of clinging. |
♦ (6) cattāro taṇhuppādā |
♦ (6) The four origins of craving |
♦ 939. tattha katame cattāro taṇhuppādā? |
♦ 939. There, what are the four origins of craving? |
cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapātahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, senāsanahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati — ime cattāro taṇhuppādā. |
Craving arises in a monk because of robes, craving arises in a monk because of almsfood, craving arises in a monk because of lodging, craving arises in a monk because of this or that state of being — these are the four origins of craving. |
♦ (7) cattāri agatigamanāni |
♦ (7) The Four Wrong Paths |
♦ tattha katamāni cattāri agatigamanāni? |
♦ Therein, what are the four wrong paths? |
chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati. |
One goes the wrong path of desire, one goes the wrong path of hatred, one goes the wrong path of delusion, one goes the wrong path of fear. |
yā evarūpā agati agatigamanaṃ chandagamanaṃ vaggagamanaṃ vārigamanaṃ — imāni cattāri agatigamanāni. |
That which is of this kind, a wrong path, a going on a wrong path, a going by desire, a going in a faction, a going astray — these are the four wrong paths. |
♦ (8) cattāro vipariyāsā |
♦ (8) The four perversions |
♦ tattha katame cattāro vipariyāsā? |
♦ There, what are the four perversions? |
anicce “niccan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, dukkhe “sukhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, anattani “attā”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, asubhe “subhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso — ime cattāro vipariyāsā. |
The perversion of perception, the perversion of thought, the perversion of view that “permanent” is in the impermanent; the perversion of perception, the perversion of thought, the perversion of view that “happiness” is in suffering; the perversion of perception, the perversion of thought, the perversion of view that “self” is in not-self; the perversion of perception, the perversion of thought, the perversion of view that “beautiful” is in the unbeautiful — these are the four perversions. |
♦ (9) cattāro anariyavohārā |
♦ (9) The four ignoble expressions |
♦ tattha katame cattāro anariyavohārā? |
♦ Therein, what are the four ignoble expressions? |
adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā — ime cattāro anariyavohārā. |
Saying one has seen what one has not seen, saying one has heard what one has not heard, saying one has sensed what one has not sensed, saying one has known what one has not known — these are the four ignoble expressions. |
♦ (10) aparepi cattāro anariyavohārā |
♦ (10) Four more ignoble expressions |
♦ tattha katame aparepi cattāro anariyavohārā? |
♦ Therein, what are four more ignoble expressions? |
diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā — ime cattāro anariyavohārā. |
Saying that one has not seen what one has seen, saying that one has not heard what one has heard, saying that one has not sensed what one has sensed, saying that one has not known what one has known—these are the four ignoble expressions. |
♦ (11) cattāri duccaritāni |
♦ (11) The Four Misconducts |
♦ tattha katamāni cattāri duccaritāni? |
♦ Therein, what are the four misconducts? |
pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo — imāni cattāri duccaritāni. |
Taking life, taking what is not given, sexual misconduct, false speech — these are the four misconducts. |
♦ (12) aparānipi cattāri duccaritāni |
♦ (12) Four further kinds of misconduct |
♦ tattha katamāni aparānipi cattāri duccaritāni? |
♦ There, what are the four other kinds of misconduct? |
musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo — imāni cattāri duccaritāni. |
False speech, slanderous speech, harsh speech, idle chatter — these are the four kinds of misconduct. |
♦ (13) cattāri bhayāni |
♦ (13) The Four Fears |
♦ tattha katamāni cattāri bhayāni? |
♦ Therein, what are the four fears? |
jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ — imāni cattāri bhayāni. |
The fear of birth, the fear of old age, the fear of sickness, the fear of death — these are the four fears. |
♦ (14) aparānipi cattāri bhayāni |
♦ (14) Four more fears |
♦ tattha katamāni aparānipi cattāri bhayāni? |
♦ Therein, what are the four other fears? |
rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ — imāni cattāri bhayāni. |
Fear of kings, fear of robbers, fear of fire, fear of water — these are the four fears. |
♦ tattha katamāni aparānipi cattāri bhayāni? |
♦ Therein, what are the other four fears? |
ūmibhayaṃ, kumbhīlabhayaṃ , āvaṭṭabhayaṃ, susukābhayaṃ — imāni cattāri bhayāni. |
The fear of waves, the fear of crocodiles, the fear of whirlpools, the fear of sharks — these are the four fears. |
♦ tattha katamāni aparānipi cattāri bhayāni? |
♦ There, what are the four other fears? |
attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ — imāni cattāri bhayāni. |
The fear of self-reproach, the fear of others' reproach, the fear of punishment, the fear of a bad destination — these are the four fears. |
♦ (15) catasso diṭṭhiyo |
♦ (15) The Four Views |
♦ tattha katamā catasso diṭṭhiyo? |
♦ Therein, what are the four views? |
“sayaṅkataṃ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “paraṅkataṃ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “sayaṅkatañca paraṅkatañca sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati — imā catasso diṭṭhiyo. |
The view arises as true and certain that “happiness and suffering are self-caused”; the view arises as true and certain that “happiness and suffering are caused by another”; the view arises as true and certain that “happiness and suffering are both self-caused and caused by another”; the view arises as true and certain that “happiness and suffering are uncaused by self and uncaused by another, arisen by chance” — these are the four views. |
♦ catukkaṃ. |
♦ The Fourfold. |
♦ 5. pañcakaniddeso |
♦ 5. Exposition of the Fives |
♦ (1) pañcorambhāgiyāni saṃyojanāni |
♦ (1) The five lower fetters |
♦ 940. tattha katamāni pañcorambhāgiyāni saṃyojanāni? |
♦ 940. There, what are the five lower fetters? |
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo — imāni pañcorambhāgiyāni saṃyojanāni. |
Identity view, doubt, grasping at precepts and practices, sensual desire, ill will — these are the five lower fetters. |
♦ (2) pañcuddhambhāgiyāni saṃyojanāni |
♦ (2) The Five Higher Fetters |
♦ tattha katamāni pañcuddhambhāgiyāni saṃyojanāni? |
♦ There, what are the five higher fetters? |
rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā — imāni pañcuddhambhāgiyāni saṃyojanāni. |
Lust for form, lust for the formless, conceit, restlessness, ignorance — these are the five higher fetters. |
♦ (3) pañca macchariyāni |
♦ (3) The five kinds of stinginess |
♦ tattha katamāni pañca macchariyāni? |
♦ Therein, what are the five kinds of stinginess? |
āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ — imāni pañca macchariyāni. |
Stinginess as to dwellings, stinginess as to families, stinginess as to gains, stinginess as to praise, stinginess as to the Dhamma — these are the five kinds of stinginess. |
♦ (4) pañca saṅgā |
♦ (4) The five attachments |
♦ tattha katame pañca saṅgā? |
♦ There, what are the five attachments? |
rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo — ime pañca saṅgā. |
Attachment of lust, attachment of hatred, attachment of delusion, attachment of conceit, attachment of views — these are the five attachments. |
♦ (5) pañca sallā |
♦ (5) The five darts |
♦ tattha katame pañca sallā? |
♦ There, what are the five darts? |
rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ — ime pañca sallā. |
The dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, the dart of views — these are the five darts. |
♦ (6) pañca cetokhilā |
♦ (6) The five mental barrennesses |
♦ 941. tattha katame pañca cetokhilā? |
♦ 941. There, what are the five mental barrennesses? |
satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati, saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati, sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto — ime pañca cetokhilā. |
One doubts and is uncertain about the Teacher, is not confident, is not settled; one doubts and is uncertain about the Dhamma, is not confident, is not settled; one doubts and is uncertain about the Saṅgha, is not confident, is not settled; one doubts and is uncertain about the training, is not confident, is not settled; one is angry with one's fellow monks, displeased, with a stricken mind, barren — these are the five mental barrennesses. |
♦ (7) pañca cetaso vinibandhā |
♦ (7) The five bondages of the mind |
♦ tattha katame pañca cetaso vinibandhā? |
♦ Therein, what are the five bondages of the mind? |
kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho; |
One is not free from passion for sensual pleasures, one's desire is not gone, one's affection is not gone, one's thirst is not gone, one's fever is not gone, one's craving is not gone; |
kāye avītarāgo hoti... rūpe avītarāgo hoti... yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati; |
He is not free from passion for the body... he is not free from passion for forms... having eaten as much as his belly can hold, he dwells intent on the pleasure of lying down, the pleasure of lolling, the pleasure of sleep; |
aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati — “imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā”ti — ime pañca cetasovinibandhā. |
Aspiring to some order of gods, he lives the holy life, thinking, "By this precept or observance or austerity or holy life, I will become a god or one of the gods." — these are the five fetters of the mind. |
♦ (8) pañca nīvaraṇāni |
♦ (8) The Five Hindrances |
♦ tattha katamāni pañca nīvaraṇāni? |
♦ Therein, what are the five hindrances? |
kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ — imāni pañca nīvaraṇāni. |
The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and worry, the hindrance of doubt — these are the five hindrances. |
♦ (9) pañca kammāni ānantarikāni |
♦ (9) The five actions with immediate retribution |
♦ tattha katamāni pañca kammāni ānantarikāni? |
♦ Therein, what are the five actions with immediate results? |
mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahanto jīvitā voropito hoti, duṭṭhena cittena tathāgatassa lohitaṃ uppāditaṃ hoti, saṅgho bhinno hoti — imāni pañca kammāni ānantarikāni. |
One has deprived one's mother of life, one has deprived one's father of life, one has deprived an arahant of life, with a malicious mind one has caused the Tathāgata's blood to flow, one has caused a schism in the Saṅgha — these are the five actions with immediate results. |
♦ (10) pañca diṭṭhiyo |
♦ (10) The five views |
♦ tattha katamā pañca diṭṭhiyo? |
♦ Therein, what are the five views? |
“saññī attā hoti arogo paraṃ maraṇā”ti ittheke abhivadanti, “asaññī attā hoti arogo paraṃ maraṇā”ti ittheke abhivadanti, “nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā”ti ittheke abhivadanti, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti — imā pañca diṭṭhiyo. |
Some assert, "The self is percipient and healthy after death"; some assert, "The self is non-percipient and healthy after death"; some assert, "The self is neither-percipient-nor-non-percipient and healthy after death"; or some teach the annihilation, destruction, and non-existence of a being that has come to be; and some, indeed, declare Nibbāna in this very life. — These are the five views. |
♦ (11) pañca verā |
♦ (11) The five enmities |
♦ 942. tattha katame pañca verā? |
♦ 942. There, what are the five enmities? |
pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānā — ime pañca verā. |
Taking life, taking what is not given, sexual misconduct, false speech, indulging in fermented and distilled liquors that cause heedlessness — these are the five enmities. |
♦ (12) pañca byasanā |
♦ (12) The five misfortunes |
♦ tattha katame pañca byasanā? |
♦ There, what are the five misfortunes? |
ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ — ime pañca byasanā. |
Misfortune regarding relatives, misfortune regarding wealth, misfortune regarding health, misfortune regarding virtue, misfortune regarding views — these are the five misfortunes. |
♦ (13) pañca akkhantiyā ādīnavā |
♦ (13) The five dangers of impatience |
♦ tattha katame pañca akkhantiyā ādīnavā? |
♦ There, what are the five dangers of impatience? |
bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṅkaroti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati — ime pañca akkhantiyā ādīnavā. |
One is unloved and unpleasing to many people, one is full of enmity, one is full of blame, one dies confused, and at the breaking up of the body, after death, one reappears in a state of deprivation, a bad destination, a lower world, in hell — these are the five dangers of impatience. |
♦ (14) pañca bhayāni |
♦ (14) The five fears |
♦ tattha katamāni pañca bhayāni? |
♦ Therein, what are the five fears? |
ājīvakabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ, duggatibhayaṃ — imāni pañca bhayāni. |
Fear of livelihood, fear of ill repute, fear of embarrassment in assemblies, fear of death, fear of a bad destination — these are the five fears. |
♦ (15) pañca diṭṭhadhammanibbānavādā |
♦ (15) The five doctrines of Nibbāna in this very life |
♦ 943. tattha katame pañca diṭṭhadhammanibbānavādā? |
♦ 943. There, what are the five doctrines of Nibbāna in this very life? |
♦ (ka) idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi — “yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti. |
♦ (a) Here, some ascetic or brahmin has this view, this doctrine: “In so far, good sir, as this self, endowed with and possessed of the five strands of sensual pleasure, enjoys them, to that extent, good sir, this self has attained the supreme Nibbāna in this very life.” |
ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. |
Thus some declare the supreme Nibbāna in this very life for an existing being. |
♦ (kha) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi neso natthīti vadāmi. |
♦ (b) Another says to him: “There is, good sir, this self that you speak of. I do not say that it does not exist. |
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. |
But, good sir, this self has not, to that extent, attained the supreme Nibbāna in this very life. |
taṃ kissa hetu? |
For what reason? |
kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā. |
Sensual pleasures, good sir, are impermanent, painful, subject to change. |
tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. |
From their change and alteration arise sorrow, lamentation, pain, grief, and despair. |
yato kho, bho, ayaṃ attā vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti. |
Insofar as this self, quite secluded from sensual pleasures... and so on... enters and remains in the first jhāna, to that extent, good sir, this self has attained the supreme Nibbāna in this very life.” |
ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. |
Thus some declare the supreme Nibbāna in this very life for an existing being. |
♦ (ga) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (c) Another says to him: “There is indeed, good sir, this self of which you speak. |
neso natthīti vadāmi. |
I do not say that he does not exist. |
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. |
But, good sir, this self has not, to that extent, attained the supreme Nibbāna in this very life. |
taṃ kissa hetu? |
For what reason? |
yadeva tattha vitakkitaṃ vicāritaṃ etena etaṃ oḷārikaṃ akkhāyati. |
Whatever in it is thought and examination, by that it is declared to be gross. |
yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti. |
Insofar as this self, with the stilling of thought and examination... and so on... enters and abides in the second jhāna, to that extent, good sir, this self has attained the supreme Nibbāna in this very life.” |
ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. |
Thus some declare the supreme Nibbāna in this very life for an existing being. |
♦ (gha) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (d) Another says to him: “There is, good sir, this self that you speak of. |
neso natthīti vadāmi. |
I do not say that it does not exist. |
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. |
But, good sir, this self has not, to that extent, attained the supreme Nibbāna in this very life. |
taṃ kissa hetu? |
For what reason? |
yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etena etaṃ oḷārikaṃ akkhāyati. |
Whatever there is of rapturous elation of the mind, by this it is declared to be gross. |
yato kho, bho, ayaṃ attā pītiyā ca virāgā ... pe ... tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti. |
Insofar as this self, with the fading away of rapture… and so on… enters and abides in the third jhāna, to that extent, good sir, this self has attained the supreme Nibbāna in this very life.” |
ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. |
Thus some declare the supreme Nibbāna in this very life for an existing being. |
♦ (ṅa) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (e) Another says to him: “There is indeed, good sir, this self of which you speak. |
neso natthīti vadāmi. |
I do not say that he does not exist. |
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. |
But, good sir, this self has not to that extent attained the supreme Nibbāna in this very life. |
taṃ kissa hetu? |
For what reason? |
yadeva tattha sukhapīti cetaso ābhogo, etena etaṃ oḷārikaṃ akkhāyati. |
Whatever there is of blissful rapture, an application of the mind, by this it is declared to be gross. |
yato kho, bho, ayaṃ attā sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti. |
Insofar, good sir, as this self, with the abandoning of pleasure… and so on… enters and abides in the fourth jhāna, to that extent, good sir, this self has attained the supreme Nibbāna in this very life.” |
ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. |
Thus some declare the supreme Nibbāna in this very life for an existing being. |
ime pañca diṭṭhadhammanibbānavādā. |
These are the five doctrines of Nibbāna in this very life. |
♦ pañcakaṃ. |
♦ The Fivefold. |
♦ 6. chakkaniddeso |
♦ 6. Exposition of the Sixes |
♦ (1) cha vivādamūlāni |
♦ (1) The six roots of contention |
♦ 944. tattha katamāni cha vivādamūlāni? |
♦ 944. There, what are the six roots of contention? |
kodho, makkho, issā, sāṭheyyaṃ, pāpicchatā, sandiṭṭhiparāmāsitā — imāni cha vivādamūlāni. |
Anger, contempt, envy, craftiness, evil desires, and adherence to one's own views — these are the six roots of contention. |
♦ (2) cha chandarāgā |
♦ (2) The six passionate desires |
♦ tattha katame cha chandarāgā? |
♦ There, what are the six passionate desires? |
chandarāgā gehasitā dhammā. |
Passionate desires are states based on the household life. |
manāpiyesu rūpesu gehasito rāgo sārāgo cittassa sārāgo, manāpiyesu saddesu ... pe ... manāpiyesu gandhesu ... pe ... manāpiyesu rasesu ... pe ... manāpiyesu phoṭṭhabbesu ... pe ... manāpiyesu dhammesu gehasito rāgo sārāgo cittassa sārāgo — ime cha chandarāgā. |
In pleasing forms, the household-based passion is attachment, attachment of the mind; in pleasing sounds… and so on… in pleasing smells… and so on… in pleasing tastes… and so on… in pleasing touches… and so on… in pleasing mental phenomena, the household-based passion is attachment, attachment of the mind — these are the six passionate desires. |
♦ (3) cha virodhavatthūni |
♦ (3) The six grounds for opposition |
♦ tattha katamāni cha virodhavatthūni? |
♦ There, what are the six grounds for opposition? |
amanāpiyesu rūpesu cittassa āghāto paṭighāto caṇḍikkaṃ asuropo anattamanatā cittassa, amanāpiyesu saddesu ... pe ... amanāpiyesu gandhesu ... pe ... amanāpiyesu rasesu ... pe ... amanāpiyesu phoṭṭhabbesu ... pe ... amanāpiyesu dhammesu cittassa āghāto paṭighāto caṇḍikkaṃ asuropo anattamanatā cittassa — imāni cha virodhavatthūni. |
With regard to unpleasing forms, there is anger, resentment, fierceness, displeasure, and dissatisfaction of the mind; with regard to unpleasing sounds… and so on… with regard to unpleasing smells… and so on… with regard to unpleasing tastes… and so on… with regard to unpleasing touches… and so on… with regard to unpleasing mental objects, there is anger, resentment, fierceness, displeasure, and dissatisfaction of the mind — these are the six grounds for opposition. |
♦ (4) cha taṇhākāyā |
♦ (4) The six classes of craving |
♦ tattha katame cha taṇhākāyā? |
♦ Therein, what are the six classes of craving? |
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā — ime cha taṇhākāyā. |
Craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mental phenomena — these are the six classes of craving. |
♦ (5) cha agāravā |
♦ (5) The six kinds of disrespect |
♦ 945. tattha katame cha agāravā? |
♦ 945. There, what are the six kinds of disrespect? |
satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya agāravo viharati appatisso, appamāde agāravo viharati appatisso, paṭisanthāre agāravo viharati appatisso — ime cha agāravā. |
He dwells disrespectful and insubordinate towards the Teacher, he dwells disrespectful and insubordinate towards the Dhamma, he dwells disrespectful and insubordinate towards the Sangha, he dwells disrespectful and insubordinate towards the training, he dwells disrespectful and insubordinate towards diligence, he dwells disrespectful and insubordinate towards hospitality — these are the six kinds of disrespect. |
♦ (6) cha parihāniyā dhammā |
♦ (6) The six things that lead to decline |
♦ tattha katame cha parihāniyā dhammā? |
♦ There, what are the six things that lead to decline? |
kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, saṃsaggārāmatā, papañcārāmatā — ime cha parihāniyā dhammā. |
Delight in action, delight in talk, delight in sleep, delight in company, delight in association, delight in proliferation — these are the six things that lead to decline. |
♦ (7) aparepi cha parihāniyā dhammā |
♦ (7) Six other things that lead to decline |
♦ 946. tattha katame aparepi cha parihāniyā dhammā? |
♦ 946. There, what are the other six things that lead to decline? |
kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, dovacassatā, pāpamittatā — ime cha parihāniyā dhammā. |
Delight in work, delight in talk, delight in sleep, delight in company, being hard to admonish, and having bad friends — these are the six things that lead to decline. |
♦ (8) cha somanassupavicārā |
♦ (8) The six explorations of joy |
♦ tattha katame cha somanassupavicārā? |
♦ There, what are the six explorations of joy? |
cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā ... pe ... ghānena gandhaṃ ghāyitvā ... pe ... jivhāya rasaṃ sāyitvā ... pe ... kāyena phoṭṭhabbaṃ phusitvā ... pe ... manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati — ime cha somanassupavicārā. |
Having seen a form with the eye, one explores a form that is a basis for joy; having heard a sound with the ear… and so on… having smelled an odor with the nose… and so on… having tasted a taste with the tongue… and so on… having touched a tangible object with the body… and so on… having known a mental object with the mind, one explores a mental object that is a basis for joy — these are the six explorations of joy. |
♦ (9) cha domanassupavicārā |
♦ (9) The six explorations of grief |
♦ tattha katame cha domanassupavicārā? |
♦ There, what are the six explorations of grief? |
cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā ... pe ... ghānena gandhaṃ ghāyitvā ... pe ... jivhāya rasaṃ sāyitvā ... pe ... kāyena phoṭṭhabbaṃ phusitvā ... pe ... manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati — ime cha domanassupavicārā. |
Having seen a form with the eye, one explores a form that is a basis for grief; having heard a sound with the ear… and so on… having smelled an odor with the nose… and so on… having tasted a taste with the tongue… and so on… having touched a tangible with the body… and so on… having cognized a mental object with the mind, one explores a mental object that is a basis for grief — these are the six explorations of grief. |
♦ (10) cha upekkhupavicārā |
♦ (10) The six explorations of equanimity |
♦ tattha katame cha upekkhupavicārā? |
♦ Therein, what are the six explorations of equanimity? |
cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā ... pe ... ghānena gandhaṃ ghāyitvā ... pe ... jivhāya rasaṃ sāyitvā ... pe ... kāyena phoṭṭhabbaṃ phusitvā ... pe ... manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati — ime cha upekkhupavicārā. |
Having seen a form with the eye, one explores a form that is a basis for equanimity; having heard a sound with the ear... and so on... having smelled a smell with the nose... and so on... having tasted a taste with the tongue... and so on... having touched a tangible with the body... and so on... having cognized a mental object with the mind, one explores a mental object that is a basis for equanimity — these are the six explorations of equanimity. |
♦ (11) cha gehasitāni somanassāni |
♦ (11) The six worldly joys |
♦ 947. tattha katamāni cha gehasitāni somanassāni? |
♦ 947. There, what are the six worldly joys? |
manāpiyesu rūpesu gehasitaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā, manāpiyesu saddesu ... pe ... manāpiyesu gandhesu ... pe ... manāpiyesu rasesu ... pe ... manāpiyesu phoṭṭhabbesu ... pe ... manāpiyesu dhammesu gehasitaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā — imāni cha gehasitāni somanassāni. |
In pleasing forms, the worldly mental pleasure, the mental happiness, the pleasant happy feeling born of mental contact, the pleasant happy feeling; in pleasing sounds… and so on… in pleasing smells… and so on… in pleasing tastes… and so on… in pleasing touches… and so on… in pleasing mental objects, the worldly mental pleasure, the mental happiness, the pleasant happy feeling born of mental contact, the pleasant happy feeling — these are the six worldly joys. |
♦ (12) cha gehasitāni domanassāni |
♦ (12) The six worldly sorrows |
♦ tattha katamāni cha gehasitāni domanassāni? |
♦ There, what are the six worldly sorrows? |
amanāpiyesu rūpesu gehasitaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā, amanāpiyesu saddesu ... pe ... amanāpiyesu gandhesu ... pe ... amanāpiyesu rasesu ... pe ... amanāpiyesu phoṭṭhabbesu ... pe ... amanāpiyesu dhammesu gehasitaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā — imāni cha gehasitāni domanassāni. |
In unpleasing forms, the worldly mental displeasure, the mental suffering, the unpleasant painful feeling born of mental contact, the unpleasant painful feeling; in unpleasing sounds… and so on… in unpleasing smells… and so on… in unpleasing tastes… and so on… in unpleasing touches… and so on… in unpleasing mental objects, the worldly mental displeasure, the mental suffering, the unpleasant painful feeling born of mental contact, the unpleasant painful feeling — these are the six worldly sorrows. |
♦ (13) cha gehasitā upekkhā |
♦ (13) The six worldly equanimities |
♦ tattha katamā cha gehasitā upekkhā? |
♦ Therein, what are the six worldly equanimities? |
upekkhāṭṭhāniyesu rūpesu gehasitaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā, upekkhāṭṭhāniyesu saddesu ... pe ... upekkhāṭṭhāniyesu gandhesu ... pe ... upekkhāṭṭhāniyesu rasesu ... pe ... upekkhāṭṭhāniyesu phoṭṭhabbesu ... pe ... upekkhāṭṭhāniyesu dhammesu gehasitaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā — imā cha gehasitā upekkhā. |
In forms that are bases for equanimity, the worldly mental feeling that is neither pleasant nor unpleasant, the neither-painful-nor-pleasant feeling born of mental contact, the neither-painful-nor-pleasant feeling; in sounds that are bases for equanimity... and so on... in smells that are bases for equanimity... and so on... in tastes that are bases for equanimity... and so on... in tangibles that are bases for equanimity... and so on... in mental objects that are bases for equanimity, the worldly mental feeling that is neither pleasant nor unpleasant, the neither-painful-nor-pleasant feeling born of mental contact, the neither-painful-nor-pleasant feeling — these are the six worldly equanimities. |
♦ (14) cha diṭṭhiyo |
♦ (14) The six views |
♦ 948. tattha katamā cha diṭṭhiyo? |
♦ 948. There, what are the six views? |
“atthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “natthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā attānaṃ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā anattānaṃ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “anattanā vā attānaṃ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati; |
The view arises in him as true and certain that “I have a self”; or the view arises in him as true and certain that “I have no self”; or the view arises in him as true and certain that “I perceive the self with the self”; or the view arises in him as true and certain that “I perceive the not-self with the self”; or the view arises in him as true and certain that “I perceive the self with the not-self”; |
atha vā panassa evaṃdiṭṭhi hoti — “so me ayaṃ attā vado vedeyyo tatra tatra dīgharattaṃ kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paccanubhoti. |
Or else his view is this: “This self of mine which speaks and feels, experiences for a long time here and there the result of good and bad actions. |
na so jāto nāhosi, na so jāto na bhavissati, nicco dhuvo sassato avipariṇāmadhammo”ti vā panassa saccato thetato diṭṭhi uppajjati. |
That was not born, it did not come to be; it was not born, it will not come to be; it is permanent, stable, eternal, not subject to change.” Or a view arises in him as true and certain. |
imā cha diṭṭhiyo. |
These are the six views. |
♦ chakkaṃ. |
♦ The Sixes. |
♦ 7. sattakaniddeso |
♦ 7. Exposition of the Sevens |
♦ (1) sattānusayā |
♦ (1) The seven latent tendencies |
♦ 949. tattha katame sattānusayā? |
♦ 949. There, what are the seven latent tendencies? |
kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo — ime satta anusayā. |
The latent tendency to sensual passion, the latent tendency to aversion, the latent tendency to conceit, the latent tendency to views, the latent tendency to doubt, the latent tendency to passion for becoming, the latent tendency to ignorance — these are the seven latent tendencies. |
♦ (2) satta saṃyojanāni |
♦ (2) The seven fetters |
♦ tattha katamāni satta saṃyojanāni? |
♦ Therein, what are the seven fetters? |
kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ — imāni satta saṃyojanāni. |
The fetter of sensual passion, the fetter of aversion, the fetter of conceit, the fetter of views, the fetter of doubt, the fetter of passion for existence, the fetter of ignorance — these are the seven fetters. |
♦ (3) satta pariyuṭṭhānāni |
♦ (3) The seven obsessions |
♦ tattha katamāni satta pariyuṭṭhānāni? |
♦ Therein, what are the seven obsessions? |
kāmarāgapariyuṭṭhānaṃ, paṭighapariyuṭṭhānaṃ, mānapariyuṭṭhānaṃ, diṭṭhipariyuṭṭhānaṃ, vicikicchāpariyuṭṭhānaṃ, bhavarāgapariyuṭṭhānaṃ, avijjāpariyuṭṭhānaṃ — imāni satta pariyuṭṭhānāni. |
The obsession of sensual passion, the obsession of aversion, the obsession of conceit, the obsession of views, the obsession of doubt, the obsession of passion for becoming, the obsession of ignorance — these are the seven obsessions. |
♦ (4) satta asaddhammā |
♦ (4) The seven bad qualities |
♦ 950. tattha katame satta asaddhammā? |
♦ 950. There, what are the seven bad qualities? |
assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassatī hoti, duppañño hoti — ime satta asaddhammā. |
He is faithless, he is shameless, he is reckless, he has heard little, he is lazy, he is forgetful, he is unwise — these are the seven bad qualities. |
♦ (5) satta duccaritāni |
♦ (5) The seven kinds of misconduct |
♦ tattha katamāni satta duccaritāni? |
♦ Therein, what are the seven kinds of misconduct? |
pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo — imāni satta duccaritāni. |
Taking life, taking what is not given, sexual misconduct, false speech, slanderous speech, harsh speech, idle chatter — these are the seven kinds of misconduct. |
♦ (6) satta mānā |
♦ (6) The seven kinds of conceit |
♦ tattha katame satta mānā? |
♦ Therein, what are the seven kinds of conceit? |
māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno — ime satta mānā. |
Conceit, excessive conceit, conceit beyond conceit, inferiority complex, superiority complex, the conceit “I am,” and wrong conceit — these are the seven kinds of conceit. |
♦ (7) satta diṭṭhiyo |
♦ (7) The seven views |
♦ 951. (ka) tattha katamā satta diṭṭhiyo? |
♦ 951. (a) Therein, what are the seven views? |
idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi — “yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho bho, ayaṃ attā sammā samucchinno hotī”ti. |
Here, some ascetic or brahmin has this view, this doctrine: “In so far as this self, good sir, is material, made of the four great elements, born of mother and father, at the breaking up of the body it is annihilated, it perishes, it does not exist after death; to that extent, good sir, this self is completely annihilated.” |
ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. |
Thus some declare the annihilation, destruction, and non-existence of an existing being. |
♦ (kha) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (b) Another says to him: “There is indeed, good sir, this self of which you speak. |
‘neso natthī’ti vadāmi. |
I say, ‘he does not not exist.’ |
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. |
But, good sir, this self is not so completely annihilated. |
atthi kho bho añño attā dibbo rūpī kāmāvacaro kabaḷīkārabhakkho. |
There is, good sir, another self, divine, with form, belonging to the sphere of sensual desire, eating solid food. |
taṃ tvaṃ na jānāsi na passasi. |
You do not know it, you do not see it. |
tamahaṃ jānāmi passāmi. |
I know it and see it. |
so kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammāsamucchinno hotī”ti. |
That self, good sir, when, at the breaking up of the body, it is annihilated, perishes, and does not exist after death, to that extent, good sir, this self is completely annihilated.” |
ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. |
Thus some declare the annihilation, destruction, and non-existence of an existing being. |
♦ (ga) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (c) Another says to him: “There is indeed, good sir, this self of which you speak. |
‘neso natthī’ti vadāmi. |
I say, ‘he does not not exist.’ |
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. |
But, good sir, this self is not so completely annihilated. |
atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. |
There is, good sir, another self, divine, with form, mind-made, with all its major and minor parts, not deficient in any faculty. |
taṃ tvaṃ na jānāsi na passasi. |
You do not know it, you do not see it. |
tamahaṃ jānāmi passāmi. |
I know it and see it. |
so kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti. |
That self, good sir, when, at the breaking up of the body, it is annihilated, perishes, and does not exist after death, to that extent, good sir, this self is completely annihilated.” |
ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. |
Thus some declare the annihilation, destruction, and non-existence of an existing being. |
♦ (gha) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (d) Another says to him: “There is indeed, good sir, this self of which you speak. |
‘neso natthī’ti vadāmi. |
I say, ‘he does not not exist.’ |
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. |
But, good sir, this self is not so completely annihilated. |
atthi kho, bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanūpago. |
There is, good sir, another self who, by completely transcending perceptions of form, by the disappearance of perceptions of resistance, by not attending to perceptions of diversity, thinking, ‘Space is infinite,’ has reached the sphere of the infinity of space. |
taṃ tvaṃ na jānāsi na passasi. |
You do not know it, you do not see it. |
tamahaṃ jānāmi passāmi. |
I know it and see it. |
so kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti. |
That self, good sir, when, at the breaking up of the body, it is annihilated, perishes, and does not exist after death, to that extent, good sir, this self is completely annihilated.” |
ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. |
Thus some declare the annihilation, destruction, and non-existence of an existing being. |
♦ (ṅa) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (e) Another says to him: “There is indeed, good sir, this self of which you speak. |
‘neso natthī’ti vadāmi. |
I say, ‘he does not not exist.’ |
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. |
But, good sir, this self is not so completely annihilated. |
atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanūpago. |
There is, good sir, another self who, by completely transcending the sphere of the infinity of space, thinking, ‘Consciousness is infinite,’ has reached the sphere of the infinity of consciousness. |
taṃ tvaṃ na jānāsi na passasi. |
You do not know it, you do not see it. |
tamahaṃ jānāmi passāmi. |
I know it and see it. |
so kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti. |
That self, good sir, when, at the breaking up of the body, it is annihilated, perishes, and does not exist after death, to that extent, good sir, this self is completely annihilated.” |
ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. |
Thus some declare the annihilation, destruction, and non-existence of an existing being. |
♦ (ca) tamañño evamāha — “atthi kho, bho, eso attā yaṃ tvaṃ vadesi. |
♦ (f) Another says to him: “There is, good sir, this self that you speak of. |
‘neso natthī’ti vadāmi. |
I say, ‘he does not not exist.’ |
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. |
But, good sir, this self is not so completely annihilated. |
atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanūpago. |
There is, good sir, another self who, by completely transcending the sphere of the infinity of consciousness, thinking, ‘There is nothing,’ has reached the sphere of nothingness. |
taṃ tvaṃ na jānāsi na passasi. |
You do not know it, you do not see it. |
tamahaṃ jānāmi passāmi. |
I know it and see it. |
so kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti. |
That self, good sir, when, at the breaking up of the body, it is annihilated, perishes, and does not exist after death, to that extent, good sir, this self is completely annihilated.” |
ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. |
Thus some declare the annihilation, destruction, and non-existence of an existing being. |
♦ (cha) tamañño evamāha — “atthi kho pana eso attā yaṃ tvaṃ vadesi. |
♦ (g) Another says to him: “There is indeed this self of which you speak. |
‘neso natthī’ti vadāmi. |
I say, ‘he does not not exist.’ |
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. |
But, good sir, this self is not so completely annihilated. |
atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpago. |
There is, good sir, another self who, by completely transcending the sphere of nothingness, has reached the sphere of neither-perception-nor-non-perception. |
taṃ tvaṃ na jānāsi na passasi. |
You do not know it, you do not see it. |
tamahaṃ jānāmi passāmi. |
I know it and see it. |
so kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti. |
That self, good sir, when, at the breaking up of the body, it is annihilated, perishes, and does not exist after death, to that extent, good sir, this self is completely annihilated.” |
ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. |
Thus some declare the annihilation, destruction, and non-existence of an existing being. |
imā satta diṭṭhiyo. |
These are the seven views. |
♦ sattakaṃ. |
♦ The Sevenfold. |
♦ 8. aṭṭhakaniddeso |
♦ 8. Exposition of the Eights |
♦ (1) aṭṭha kilesavatthūni |
♦ (1) The eight bases of defilement |
♦ 952. tattha katamāni aṭṭha kilesavatthūni? |
♦ 952. Therein, what are the eight bases of defilement? |
lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ — imāni aṭṭha kilesavatthūni. |
Greed, hatred, delusion, conceit, views, doubt, sloth, and restlessness — these are the eight bases of defilement. |
♦ (2) aṭṭha kusītavatthūni |
♦ (2) The eight grounds for laziness |
♦ 953. tattha katamāni aṭṭha kusītavatthūni? |
♦ 953. There, what are the eight grounds for laziness? |
♦ (ka) idha bhikkhunā kammaṃ kātabbaṃ hoti. |
♦ (a) Here, a monk has some work to do. |
tassa evaṃ hoti — “kammaṃ kho me kātabbaṃ bhavissati. |
It occurs to him: “I will have work to do. |
kammaṃ kho pana me karontassa kāyo kilamissati. |
But while doing the work my body will get tired. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ paṭhamaṃ kusītavatthu. |
This is the first ground for laziness. |
♦ (kha) puna caparaṃ bhikkhunā kammaṃ kataṃ hoti. |
♦ (b) Furthermore, a monk has done some work. |
tassa evaṃ hoti — “ahaṃ kho kammaṃ akāsiṃ. |
It occurs to him: “I have done some work. |
kammaṃ kho pana me karontassa kāyo kilanto. |
But while doing the work my body got tired. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ dutiyaṃ kusītavatthu. |
This is the second ground for laziness. |
♦ (ga) puna caparaṃ bhikkhunā maggo gantabbo hoti. |
♦ (c) Furthermore, a monk has a journey to make. |
tassa evaṃ hoti — “maggo kho me gantabbo bhavissati. |
It occurs to him: “I will have to make a journey. |
maggaṃ kho pana me gacchantassa kāyo kilamissati. |
But while making the journey my body will get tired. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ tatiyaṃ kusītavatthu. |
This is the third ground for laziness. |
♦ (gha) puna caparaṃ bhikkhunā maggo gato hoti. |
♦ (d) Furthermore, a monk has made a journey. |
tassa evaṃ hoti — “ahaṃ kho maggaṃ agamāsiṃ. |
It occurs to him: “I have made a journey. |
maggaṃ kho pana me gacchantassa kāyo kilanto. |
But while making the journey my body got tired. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ catutthaṃ kusītavatthu. |
This is the fourth ground for laziness. |
♦ (ṅa) puna caparaṃ bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
♦ (e) Furthermore, a monk, while wandering for alms in a village or town, does not obtain as much coarse or fine food as is sufficient. |
tassa evaṃ hoti — “ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
It occurs to him: “While wandering for alms in a village or town, I did not obtain as much coarse or fine food as is sufficient. |
tassa me kāyo kilanto akammañño. |
My body is tired and unfit for work. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ pañcamaṃ kusītavatthu. |
This is the fifth ground for laziness. |
♦ (ca) puna caparaṃ bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
♦ (f) Furthermore, a monk, while wandering for alms in a village or town, obtains as much coarse or fine food as is sufficient. |
tassa evaṃ hoti — “ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
It occurs to him: “While wandering for alms in a village or town, I obtained as much coarse or fine food as is sufficient. |
tassa me kāyo kilanto akammañño māsācitaṃ maññe. |
My body is tired and unfit for work, I think it is stuffed with beans. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ chaṭṭhaṃ kusītavatthu. |
This is the sixth ground for laziness. |
♦ (cha) puna caparaṃ bhikkhuno uppanno hoti appamattako ābādho. |
♦ (g) Furthermore, a slight illness has arisen in a monk. |
tassa evaṃ hoti — “uppanno kho me ayaṃ appamattako ābādho. |
It occurs to him: “This slight illness has arisen in me. |
atthi kappo nipajjituṃ . |
There is an opportunity to lie down. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ sattamaṃ kusītavatthu. |
This is the seventh ground for laziness. |
♦ (ja) puna caparaṃ bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
♦ (h) Furthermore, a monk has recovered from sickness, has recently recovered from his illness. |
tassa evaṃ hoti — “ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. |
It occurs to him: “I have recovered from sickness, have recently recovered from my illness. |
tassa me kāyo dubbalo akammañño. |
My body is weak and unfit for work. |
handāhaṃ nipajjāmī”ti. |
Come, let me lie down.” |
so nipajjati; |
He lies down; |
na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
he does not arouse energy for the attainment of the unattained, for the realization of the unrealized, for the accomplishment of the unaccomplished. |
idaṃ aṭṭhamaṃ kusītavatthu. |
This is the eighth ground for laziness. |
imāni aṭṭha kusītavatthūni. |
These are the eight grounds for laziness. |
♦ (3) aṭṭhasu lokadhammesu cittassa paṭighāto |
♦ (3) The mind’s aversion to the eight worldly conditions |
♦ 954. tattha katamesu aṭṭhasu lokadhammesu cittassa paṭighāto? |
♦ 954. There, in which eight worldly conditions is there aversion of the mind? |
lābhe sārāgo, alābhe paṭivirodho, yase sārāgo, ayase paṭivirodho, pasaṃsāya sārāgo, nindāya paṭivirodho, sukhe sārāgo, dukkhe paṭivirodho — imesu aṭṭhasu lokadhammesu cittassa paṭighāto. |
Attachment in gain, opposition in loss; attachment in fame, opposition in disgrace; attachment in praise, opposition in blame; attachment in pleasure, opposition in pain — in these eight worldly conditions there is aversion of the mind. |
♦ (4) aṭṭhānariyavohārā |
♦ (4) The eight ignoble expressions |
♦ 955. tattha katame aṭṭha anariyavohārā? |
♦ 955. There, what are the eight ignoble expressions? |
adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā — ime aṭṭha anariyavohārā. |
Saying one has seen what one has not seen, saying one has heard what one has not heard, saying one has sensed what one has not sensed, saying one has known what one has not known, saying one has not seen what one has seen, saying one has not heard what one has heard, saying one has not sensed what one has sensed, saying one has not known what one has known — these are the eight ignoble expressions. |
♦ (5) aṭṭha micchattā |
♦ (5) The eight wrongnesses |
♦ 956. tattha katame aṭṭha micchattā? |
♦ 956. Therein, what are the eight wrongnesses? |
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi — ime aṭṭha micchattā. |
Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration — these are the eight wrongnesses. |
♦ (6) aṭṭha purisadosā |
♦ (6) The eight faults of a person |
♦ 957. tattha katame aṭṭha purisadosā? |
♦ 957. There, what are the eight faults of a person? |
(ka) idha bhikkhū bhikkhuṃ āpattiyā codenti. |
(a) Here, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno “na sarāmi na sarāmī”ti assatiyāva nibbeṭheti. |
That monk, being accused by the monks of an offense, denies it with forgetfulness, saying, “I don’t remember, I don’t remember.” |
ayaṃ paṭhamo purisadoso. |
This is the first fault of a person. |
♦ (kha) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. |
♦ (b) Furthermore, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati — “kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena! |
That monk, being accused by the monks of an offense, retorts to the accuser himself: “What is there in what you, a fool and an incompetent, have said? |
tvampi nāma maṃ bhaṇitabbaṃ maññasī”ti! |
Do you think you are fit to speak to me?” |
ayaṃ dutiyo purisadoso. |
This is the second fault of a person. |
♦ (ga) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. |
♦ (c) Furthermore, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paccāropeti — “tvampi khosi itthannāmaṃ āpattiṃ āpanno. |
That monk, being accused by the monks of an offense, accuses the accuser in return: “You too have committed such-and-such an offense. |
tvaṃ tāva paṭhamaṃ paṭikarohī”ti. |
You should deal with yours first.” |
ayaṃ tatiyo purisadoso. |
This is the third fault of a person. |
♦ (gha) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. |
♦ (d) Furthermore, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. |
That monk, being accused by the monks of an offense, changes the subject, leads the conversation astray, and shows anger, hatred, and resentment. |
ayaṃ catuttho purisadoso. |
This is the fourth fault of a person. |
♦ (ṅa) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. |
♦ (e) Furthermore, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhāvikkhepakaṃ bhaṇati. |
That monk, being accused by the monks of an offense, speaks, waving his arms about in the midst of the Saṅgha. |
ayaṃ pañcamo purisadoso. |
This is the fifth fault of a person. |
♦ (ca) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. |
♦ (f) Furthermore, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ, anādiyitvā codakaṃ, sāpattikova yenakāmaṃ pakkamati. |
That monk, being accused by the monks of an offense, disregarding the Sangha, disregarding the accuser, departs wherever he pleases while still having the offense. |
ayaṃ chaṭṭho purisadoso. |
This is the sixth fault of a person. |
♦ (cha) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. |
♦ (g) Furthermore, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno “nevāhaṃ āpannomhi, na panāhaṃ anāpannomhī”ti tuṇhībhūto saṅghaṃ viheseti. |
That monk, being accused by the monks of an offense, says, “I have neither committed an offense, nor have I not committed an offense,” and, being silent, vexes the Saṅgha. |
ayaṃ sattamo purisadoso. |
This is the seventh fault of a person. |
♦ (ja) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. |
♦ (h) Furthermore, monks accuse a monk of an offense. |
so bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha — “kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā. |
That monk, being accused by the monks of an offense, says this: “Why are you venerable ones so very preoccupied with me? |
idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti. |
Now I will renounce the training and return to the lower life.” |
so sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha — “idāni kho tumhe āyasmanto attamanā hothā”ti. |
Having renounced the training and returned to the lower life, he says this: “Now you venerable ones should be satisfied.” |
ayaṃ aṭṭhamo purisadoso. |
This is the eighth fault of a person. |
ime aṭṭha purisadosā. |
These are the eight faults of a person. |
♦ (7) aṭṭha asaññīvādā |
♦ (7) The eight doctrines of non-perception |
♦ 958. tattha katame aṭṭha asaññīvādā? |
♦ 958. There, what are the eight doctrines of non-perception? |
“rūpī attā hoti arogo paraṃ maraṇā”ti — asaññīti naṃ paññapenti; |
“The self is with form and healthy after death” — they declare it to be non-percipient; |
arūpī attā ... pe ... rūpī ca arūpī ca ... pe ... nevarūpīnārūpī ... pe ... “antavā attā hoti arogo paraṃ maraṇā”ti — asaññīti naṃ paññapenti; |
The self without form… and so on… both with and without form… and so on… neither with nor without form… and so on… “The self is finite and healthy after death” — they declare it to be non-percipient; |
“anantavā attā hoti arogo paraṃ maraṇā”ti — asaññīti naṃ paññapenti; |
“The self is infinite and healthy after death” — they declare it to be non-percipient; |
“antavā ca anantavā ca attā hoti arogo paraṃ maraṇā”ti — asaññīti naṃ paññapenti; |
“The self is both finite and infinite and healthy after death” — they declare it to be non-percipient; |
“nevantavā nānantavā attā hoti arogo paraṃ maraṇā”ti — asaññīti naṃ paññapenti. |
“The self is neither finite nor infinite and healthy after death” — they declare it to be non-percipient. |
ime aṭṭha asaññīvādā. |
These are the eight doctrines of non-perception. |
♦ (8) aṭṭha nevasaññīnāsaññīvādā |
♦ (8) The eight doctrines of neither-perception-nor-non-perception |
♦ 959. tattha katame aṭṭha nevasaññīnāsaññīvādā? |
♦ 959. Therein, what are the eight doctrines of neither-perception-nor-non-perception? |
“rūpī attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti; |
“The self is with form and healthy after death” — they declare it to be neither-percipient-nor-non-percipient; |
“arūpī attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti; |
“The self is without form and healthy after death” — they declare it to be neither-percipient-nor-non-percipient; |
“rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti; |
“The self is both with and without form and healthy after death” — they declare it to be neither-percipient-nor-non-percipient; |
“nevarūpīnārūpī attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti; |
“The self is neither with nor without form and healthy after death” — they declare it to be neither-percipient-nor-non-percipient; |
“antavā attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti; |
“The self is finite and healthy after death” — they declare it to be neither-percipient-nor-non-percipient; |
“anantavā attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti; |
“The self is infinite and healthy after death” — they declare it to be neither-percipient-nor-non-percipient; |
“antavā ca anantavā ca attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti; |
“The self is both finite and infinite and healthy after death” — they declare it to be neither-percipient-nor-non-percipient; |
“nevantavā nānantavā attā hoti arogo paraṃ maraṇā”ti — nevasaññīnāsaññīti naṃ paññapenti. |
“The self is neither finite nor infinite and healthy after death” — they declare it to be neither-percipient-nor-non-percipient. |
ime aṭṭha nevasaññīnāsaññīvādā. |
These are the eight doctrines of neither-perception-nor-non-perception. |
♦ aṭṭhakaṃ. |
♦ The Octad. |
♦ 9. navakaniddeso |
♦ 9. Exposition of the Nines |
♦ (1) nava āghātavatthūni |
♦ (1) The nine grounds for malice |
♦ 960. tattha katamāni nava āghātavatthūni? |
♦ 960. Therein, what are the nine grounds for malice? |
“anatthaṃ me acarī”ti āghāto jāyati; |
Malice is born, thinking, “He has done me harm”; |
“anatthaṃ me caratī”ti āghāto jāyati; |
Malice is born, thinking, “He is doing me harm”; |
“anatthaṃ me carissatī”ti āghāto jāyati; |
Malice is born, thinking, “He will do me harm”; |
“piyassa me manāpassa anatthaṃ acari” ... pe ... anatthaṃ carati ... pe ... anatthaṃ carissatīti āghāto jāyati; |
“He has done harm to my dear and beloved one” … and so on … “he is doing harm” … and so on … “he will do harm,” malice arises; |
appiyassa me amanāpassa atthaṃ acari ... pe ... atthaṃ carati ... pe ... atthaṃ carissatīti āghāto jāyati. |
“He has done a service to my unloved and disagreeable one” … and so on … “he is doing a service” … and so on … “he will do a service,” malice arises. |
imāni nava āghātavatthūni. |
These are the nine grounds for malice. |
♦ (2) nava purisamalāni |
♦ (2) The nine human stains |
♦ 961. tattha katamāni nava purisamalāni? |
♦ 961. Therein, what are the nine human stains? |
kodho, makkho, issā, macchariyaṃ, māyā, sāṭheyyaṃ, musāvādo, pāpicchatā, micchādiṭṭhi — imāni nava purisamalāni. |
Anger, contempt, envy, stinginess, deceit, craftiness, false speech, evil desires, wrong view — these are the nine human stains. |
♦ (3) navavidhā mānā |
♦ (3) The nine kinds of conceit |
♦ 962. tattha katame navavidhā mānā? |
♦ 962. There, what are the nine kinds of conceit? |
“seyyassa seyyohamasmī”ti māno, “seyyassa sadisohamasmī”ti māno, “seyyassa hīnohamasmī”ti māno, “sadisassa seyyohamasmī”ti māno, “sadisassa sadisohamasmī”ti māno, “sadisassa hīnohamasmī”ti māno, “hīnassa seyyohamasmī”ti māno, “hīnassa sadisohamasmī”ti māno, “hīnassa hīnohamasmī”ti māno — ime navavidhā mānā. |
The conceit, “I am superior to the superior”; the conceit, “I am equal to the superior”; the conceit, “I am inferior to the superior”; the conceit, “I am superior to the equal”; the conceit, “I am equal to the equal”; the conceit, “I am inferior to the equal”; the conceit, “I am superior to the inferior”; the conceit, “I am equal to the inferior”; the conceit, “I am inferior to the inferior” — these are the nine kinds of conceit. |
♦ (4) nava taṇhāmūlakā dhammā |
♦ (4) The nine things rooted in craving |
♦ 963. tattha katame nava taṇhāmūlakā dhammā? |
♦ 963. There, what are the nine things rooted in craving? |
taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti — ime nava taṇhāmūlakā dhammā. |
Conditioned by craving is seeking; conditioned by seeking is gain; conditioned by gain is decision; conditioned by decision is desire and lust; conditioned by desire and lust is attachment; conditioned by attachment is possession; conditioned by possession is stinginess; conditioned by stinginess is guarding; and on account of guarding, taking up the rod, taking up the sword, quarreling, contention, strife, “you, you,” slander, and false speech, many evil, unwholesome things come to be — these are the nine things rooted in craving. |
♦ (5) nava iñjitāni |
♦ (5) The nine agitations |
♦ 964. tattha katamāni nava iñjitāni? |
♦ 964. There, what are the nine agitations? |
“asmī”ti iñjitametaṃ, “ahamasmī”ti iñjitametaṃ, “ayamahamasmī”ti iñjitametaṃ “bhavissan”ti iñjitametaṃ, “rūpī bhavissan”ti iñjitametaṃ, “arūpī bhavissan”ti iñjitametaṃ, “saññī bhavissan”ti iñjitametaṃ, “asaññī bhavissan”ti iñjitametaṃ, “nevasaññīnāsaññī bhavissan”ti iñjitametaṃ — imāni nava iñjitāni. |
“I am” is this agitation, “I am this” is this agitation, “This I am” is this agitation, “I will be” is this agitation, “I will be with form” is this agitation, “I will be without form” is this agitation, “I will be percipient” is this agitation, “I will be non-percipient” is this agitation, “I will be neither-percipient-nor-non-percipient” is this agitation — these are the nine agitations. |
♦ (6-9) nava maññitādīni |
♦ (6-9) The nine conceivings, etc. |
♦ 965. tattha katamāni nava maññitāni... nava phanditāni... nava papañcitāni... nava saṅkhatāni? |
♦ 965. There, what are the nine conceivings… the nine tremblings… the nine proliferations… the nine constructions? |
“asmī”ti saṅkhatametaṃ, “ahamasmī”ti saṅkhatametaṃ, “ayamahamasmī”ti saṅkhatametaṃ, “bhavissan”ti saṅkhatametaṃ, “rūpī bhavissan”ti saṅkhatametaṃ, “arūpī bhavissan”ti saṅkhatametaṃ, “saññī bhavissan”ti saṅkhatametaṃ, “asaññī bhavissan”ti saṅkhatametaṃ, “nevasaññīnāsaññī bhavissan”ti saṅkhatametaṃ — imāni nava saṅkhatāni. |
“I am” is this construction, “I am this” is this construction, “This I am” is this construction, “I will be” is this construction, “I will be with form” is this construction, “I will be without form” is this construction, “I will be percipient” is this construction, “I will be non-percipient” is this construction, “I will be neither-percipient-nor-non-percipient” is this construction — these are the nine constructions. |
♦ navakaṃ. |
♦ The Ninefold. |
♦ 10. dasakaniddeso |
♦ 10. Exposition of the Tens |
♦ (1) dasa kilesavatthūni |
♦ (1) The ten bases of defilement |
♦ 966. tattha katamāni dasa kilesavatthūni? |
♦ 966. Therein, what are the ten bases of defilement? |
lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappaṃ — imāni dasa kilesavatthūni. |
Greed, hatred, delusion, conceit, views, doubt, sloth, restlessness, shamelessness, recklessness — these are the ten bases of defilement. |
♦ (2) dasa āghātavatthūni |
♦ (2) The ten grounds for malice |
♦ 967. tattha katamāni dasa āghātavatthūni? |
♦ 967. Therein, what are the ten grounds for malice? |
“anatthaṃ me acarī”ti āghāto jāyati, “anatthaṃ me caratī”ti āghāto jāyati, “anatthaṃ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṃ acari” ... pe ... anatthaṃ carati ... pe ... anatthaṃ carissatīti āghāto jāyati, appiyassa me amanāpassa atthaṃ acari ... pe ... atthaṃ carati ... pe ... atthaṃ carissatīti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati — imāni dasa āghātavatthūni. |
Malice arises, thinking, “He has done me harm”; malice arises, thinking, “He is doing me harm”; malice arises, thinking, “He will do me harm”; “He has done harm to my dear and beloved one” … and so on … he is doing harm … and so on … he will do harm, malice arises; he has done good to my unloved and disagreeable one … and so on … he is doing good … and so on … he will do good, malice arises; or else malice arises without reason — these are the ten grounds for malice. |
♦ (3) dasa akusalakammapathā |
♦ (3) The ten unwholesome courses of action |
♦ 968. tattha katame dasa akusalakammapathā? |
♦ 968. Therein, what are the ten unwholesome courses of action? |
pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi — ime dasa akusalakammapathā. |
Taking life, taking what is not given, sexual misconduct, false speech, slanderous speech, harsh speech, idle chatter, covetousness, ill will, wrong view — these are the ten unwholesome courses of action. |
♦ (4) dasa saṃyojanāni |
♦ (4) The ten fetters |
♦ 969. tattha katamāni dasa saṃyojanāni? |
♦ 969. Therein, what are the ten fetters? |
kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ — imāni dasa saṃyojanāni. |
The fetter of sensual passion, the fetter of aversion, the fetter of conceit, the fetter of views, the fetter of doubt, the fetter of grasping at precepts and practices, the fetter of passion for becoming, the fetter of envy, the fetter of stinginess, the fetter of ignorance — these are the ten fetters. |
♦ (5) dasa micchattā |
♦ (5) The Ten Wrongnesses |
♦ 970. tattha katame dasa micchattā? |
♦ 970. There, what are the ten wrongnesses? |
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti — ime dasa micchattā. |
Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation — these are the ten wrongnesses. |
♦ (6) dasavatthukā micchādiṭṭhi |
♦ (6) The ten-point wrong view |
♦ 971. tattha katamā dasavatthukā micchādiṭṭhi? |
♦ 971. Therein, what is the ten-point wrong view? |
natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti — ayaṃ dasavatthukā micchādiṭṭhi. |
There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no ascetics and brahmins who have gone the right way, who practice rightly, and who, having realized this world and the other world for themselves by direct knowledge, make it known — this is the ten-point wrong view. |
♦ (7) dasavatthukā antaggāhikā diṭṭhi |
♦ (7) The ten-fold extremist view |
♦ 972. tattha katamā dasavatthukā antaggāhikā diṭṭhi? |
♦ 972. Therein, what is the ten-fold extremist view? |
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā — ayaṃ dasavatthukā antaggāhikā diṭṭhi. |
That the world is eternal, or that the world is not eternal; that |
♦ dasakaṃ. |
group of ten |
♦ 11. taṇhāvicaritaniddeso |
♦ 11. Exposition of the Wanderings of Craving |
♦ (1) ajjhattikassa upādāya |
♦ (1) With Regard to the Internal |
♦ 973. tattha katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? |
♦ 973. Therein, what are the eighteen wanderings of craving with regard to the internal? |
asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti, asasmīti hoti, sātasmīti hoti, siyanti hoti, itthaṃ siyanti hoti, evaṃ siyanti hoti, aññathā siyanti hoti, apāhaṃ siyanti hoti, apāhaṃ itthaṃ siyanti hoti, apāhaṃ evaṃ siyanti hoti, apāhaṃ aññathā siyanti hoti. |
There is “I am,” there is “I am such,” there is “I am like this,” there is “I am otherwise,” there is “I will be,” there is “I will be such,” there is “I will be like this,” there is “I will be otherwise,” there is “I am eternal,” there is “I will be annihilated,” there is “may I be,” there is “may I be such,” there is “may I be like this,” there is “may I be otherwise,” there is “would that I might be,” there is “would that I might be such,” there is “would that I might be like this,” there is “would that I might be otherwise.” |
♦ 974. kathañca asmīti hoti? |
♦ 974. And how is there "I am"? |
kañci dhammaṃ anavakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ asmīti chandaṃ paṭilabhati, asmīti mānaṃ paṭilabhati, asmīti diṭṭhiṃ paṭilabhati. |
Having made some state primary, he acquires the desire "I am form... [etc.] ... feeling... perception... formations... consciousness," he acquires the conceit "I am," he acquires the view "I am." |
tasmiṃ sati imāni papañcitāni honti — itthasmīti vā evasmīti vā aññathāsmīti vā. |
That being so, these proliferations arise — "I am such" or "I am like this" or "I am otherwise." |
♦ (2) kathañca itthasmīti hoti? |
♦ (2) And how is there "I am such"? |
khattiyosmīti vā, brāhmaṇosmīti vā, vessosmīti vā, suddosmīti vā, gahaṭṭhosmīti vā, pabbajitosmīti vā, devosmīti vā, manussosmīti vā, rūpīsmīti vā, arūpīsmīti vā, saññīsmīti vā, asaññīsmīti vā, nevasaññīnāsaññīsmīti vā — evaṃ itthasmīti hoti. |
I am a warrior," or "I am a brahmin," or "I am a merchant," or "I am a worker," or "I am a householder," or "I am one gone forth," or "I am a deva," or "I am a human," or "I am possessed of form," or "I am formless," or "I am percipient," or "I am non-percipient," or "I am neither-percipient-nor-non-percipient" — thus there is "I am such. |
♦ (3) kathañca evasmīti hoti? |
♦ (3) And how is there "I am like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyosmīti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇosmīti vā, yathā so vesso tathāhaṃ vessosmīti vā yathā so suddo tathāhaṃ suddosmīti vā, yathā so gahaṭṭho tathāhaṃ gahaṭṭhosmīti vā, yathā so pabbajito tathāhaṃ pabbajitosmīti vā, yathā so devo tathāhaṃ devosmīti vā, yathā so manusso tathāhaṃ manussosmīti vā, yathā so rūpī tathāhaṃ rūpīsmīti vā, yathā so arūpī tathāhaṃ arūpīsmīti vā, yathā so saññī tathāhaṃ saññīsmīti vā, yathā so asaññī tathāhaṃ asaññīsmīti vā, yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññīsmīti vā — evaṃ evasmīti hoti. |
Comparing with another person, "Just as he is a warrior, so am I a warrior," or, "Just as he is a brahmin, so am I a brahmin," or, "Just as he is a merchant, so am I a merchant," or "Just as he is a worker, so am I a worker," or, "Just as he is a householder, so am I a householder," or, "Just as he is one gone forth, so am I one gone forth," or, "Just as he is a deva, so am I a deva," or, "Just as he is a human, so am I a human," or, "Just as he is possessed of form, so am I possessed of form," or, "Just as he is formless, so am I formless," or, "Just as he is percipient, so am I percipient," or, "Just as he is non-percipient, so am I non-percipient," or, "Just as he is neither-percipient-nor-non-percipient, so am I neither-percipient-nor-non-percipient" — thus there is "I am like this." |
♦ (4) kathañca aññathāsmīti hoti? |
♦ (4) And how is there "I am otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyosmīti vā yathā so brāhmaṇo nāhaṃ tathā brāhmaṇosmīti vā, yathā so vesso nāhaṃ tathā vessosmīti vā, yathā so suddo nāhaṃ tathā suddosmīti vā, yathā so gahaṭṭho nāhaṃ tathā gahaṭṭhosmīti vā, yathā so pabbajito nāhaṃ tathā pabbajitosmīti vā, yathā so devo nāhaṃ tathā devosmīti vā, yathā so manusso nāhaṃ tathā manussosmīti vā, yathā so rūpī nāhaṃ tathā rūpīsmīti vā, yathā so arūpī nāhaṃ tathā arūpīsmīti vā, yathā so saññī nāhaṃ tathā saññīsmīti vā, yathā so asaññī nāhaṃ tathā asaññīsmīti vā, yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññīsmīti vā — evaṃ aññathāsmīti hoti. |
Comparing with another person, "Just as he is a warrior, I am not a warrior like that," or "Just as he is a brahmin, I am not a brahmin like that," or, "Just as he is a merchant, I am not a merchant like that," or, "Just as he is a worker, I am not a worker like that," or, "Just as he is a householder, I am not a householder like that," or, "Just as he is one gone forth, I am not one gone forth like that," or, "Just as he is a deva, I am not a deva like that," or, "Just as he is a human, I am not a human like that," or, "Just as he is possessed of form, I am not possessed of form like that," or, "Just as he is formless, I am not formless like that," or, "Just as he is percipient, I am not percipient like that," or, "Just as he is non-percipient, I am not non-percipient like that," or, "Just as he is neither-percipient-nor-non-percipient, I am not neither-percipient-nor-non-percipient like that" — thus there is "I am otherwise." |
♦ (5) kathañca bhavissanti hoti? |
♦ (5) And how is there "I will be"? |
kañci dhammaṃ anavakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ bhavissanti chandaṃ paṭilabhati, bhavissanti mānaṃ paṭilabhati, bhavissanti diṭṭhiṃ paṭilabhati. |
Having made some state primary, he acquires the desire "I will be form... [etc.] ... feeling... perception... formations... consciousness," he acquires the conceit "I will be," he acquires the view "I will be." |
tasmiṃ sati imāni papañcitāni honti — itthaṃ bhavissanti vā, evaṃ bhavissanti vā, aññathā bhavissanti vā. |
That being so, these proliferations arise — "I will be such" or, "I will be like this" or, "I will be otherwise." |
♦ (6) kathañca itthaṃ bhavissanti hoti? |
♦ (6) And how is there "I will be such"? |
khattiyo bhavissanti vā, brāhmaṇo bhavissanti vā, vesso bhavissanti vā, suddo bhavissanti vā, gahaṭṭho bhavissanti vā, pabbajito bhavissanti vā, devo bhavissanti vā, manusso bhavissanti vā, rūpī bhavissanti vā, arūpī bhavissanti vā, saññī bhavissanti vā, asaññī bhavissanti vā, nevasaññīnāsaññī bhavissanti vā — evaṃ itthaṃ bhavissanti hoti. |
I will be a warrior," or, "I will be a brahmin," or, "I will be a merchant," or, "I will be a worker," or, "I will be a householder," or, "I will be one gone forth," or, "I will be a deva," or, "I will be a human," or, "I will be possessed of form," or, "I will be formless," or, "I will be percipient," or, "I will be non-percipient," or, "I will be neither-percipient-nor-non-percipient" — thus there is "I will be such. |
♦ (7) kathañca evaṃ bhavissanti hoti? |
♦ (7) And how is there "I will be like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyo bhavissanti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇo bhavissanti vā ... pe ... yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññī bhavissanti vā — evaṃ bhavissanti hoti. |
Comparing with another person, "Just as he is a warrior, so I will be a warrior," or, "Just as he is a brahmin, so I will be a brahmin," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, so I will be neither-percipient-nor-non-percipient" — thus there is "I will be." |
♦ (8) kathañca aññathā bhavissanti hoti? |
♦ (8) And how is there "I will be otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo nāhaṃ tathā brāhmaṇo bhavissanti vā ... pe ... yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññī bhavissanti vā — evaṃ aññathā bhavissanti hoti. |
Comparing with another person, "Just as he is a warrior, I will not be a warrior like that," or, "Just as he is a brahmin, I will not be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, I will not be a neither-percipient-nor-non-percipient like that" — thus there is "I will be otherwise." |
♦ (9) kathañca asasmīti hoti? |
♦ (9) And how is there "I am eternal"? |
kañci dhammaṃ anavakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti — evaṃ asasmīti hoti. |
Having made some state primary, "I am eternal, I am constant, I am everlasting, I am not subject to change regarding form... [etc.] ... feeling... perception... formations... consciousness" — thus there is "I am eternal." |
♦ (10) kathañca sātasmīti hoti? |
♦ (10) And how is there "I will be annihilated"? |
kañci dhammaṃ anavakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ ucchijjissāmi vinassissāmi na bhavissāmīti — evaṃ sātasmīti hoti. |
Having made some state primary, "I will be cut off, I will be destroyed, I will not exist in relation to form... [etc.] ... feeling... perception... formations... consciousness" — thus there is "I will be annihilated." |
♦ (11) kathañca siyanti hoti? |
♦ (11) And how is there "may I be"? |
kañci dhammaṃ anavakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ siyanti chandaṃ paṭilabhati, siyanti mānaṃ paṭilabhati, siyanti diṭṭhiṃ paṭilabhati. |
Having made some state primary, he acquires the desire "may I be form... [etc.] ... feeling... perception... formations... consciousness," he acquires the conceit "may I be," he acquires the view "may I be." |
tasmiṃ sati imāni papañcitāni honti — itthaṃ siyanti vā, evaṃ siyanti vā, aññathā siyanti vā. |
That being so, these proliferations arise — "may I be such" or, "may I be like this" or, "may I be otherwise." |
♦ (12) kathañca itthaṃ siyanti hoti? |
♦ (12) And how is there "may I be such"? |
khattiyo siyanti vā, brāhmaṇo siyanti vā, vesso siyanti vā, suddo siyanti vā, gahaṭṭho siyanti vā, pabbajito siyanti vā, devo siyanti vā, manusso siyanti vā, rūpī siyanti vā, arūpī siyanti vā, saññī siyanti vā, asaññī siyanti vā, nevasaññīnāsaññī siyanti vā — evaṃ itthaṃ siyanti hoti. |
May I be a warrior," or, "may I be a brahmin," or, "may I be a merchant," or, "may I be a worker," or, "may I be a householder," or, "may I be one gone forth," or, "may I be a deva," or, "may I be a human," or, "may I be possessed of form," or, "may I be formless," or, "may I be percipient," or, "may I be non-percipient," or, "may I be neither-percipient-nor-non-percipient" — thus there is "may I be such. |
♦ (13) kathañca evaṃ siyanti hoti? |
♦ (13) And how is there "may I be like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyo siyanti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññī siyanti vā — evaṃ evaṃ siyanti hoti. |
Comparing with another person, "Just as he is a warrior, so may I be a warrior," or, "Just as he is a brahmin, so may I be a brahmin," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, so may I be neither-percipient-nor-non-percipient" — thus there is "may I be like this." |
♦ (14) kathañca aññathā siyanti hoti? |
♦ (14) And how is there "may I be otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo nāhaṃ tathā brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññī siyanti vā — evaṃ aññathā siyanti hoti. |
Comparing with another person, "Just as he is a warrior, may I not be a warrior like that," or, "Just as he is a brahmin, may I not be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, may I not be a neither-percipient-nor-non-percipient like that" — thus there is "may I be otherwise." |
♦ (15) kathañca apāhaṃ siyanti hoti? |
♦ (15) And how is there "would that I might be"? |
kañci dhammaṃ anavakāriṃ karitvā rūpaṃ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ apāhaṃ siyanti chandaṃ paṭilabhati, apāhaṃ siyanti mānaṃ paṭilabhati, apāhaṃ siyanti diṭṭhiṃ paṭilabhati. |
Having made some state primary, he acquires the desire "would that I might be form... feeling... perception... formations... consciousness," he acquires the conceit "would that I might be," he acquires the view "would that I might be." |
tasmiṃ sati imāni papañcitāni honti — apāhaṃ itthaṃ siyanti vā, apāhaṃ evaṃ siyanti vā, apāhaṃ aññathā siyanti vā. |
That being so, these proliferations arise — "would that I might be such," or "would that I might be like this," or "would that I might be otherwise." |
♦ (16) kathañca apāhaṃ itthaṃ siyanti hoti? |
♦ (16) And how is there "would that I might be such"? |
apāhaṃ khattiyo siyanti vā, apāhaṃ brāhmaṇo siyanti vā, apāhaṃ vesso siyanti vā, apāhaṃ suddo siyanti vā, apāhaṃ gahaṭṭho siyanti vā, apāhaṃ pabbajito siyanti vā, apāhaṃ devo siyanti vā, apāhaṃ manusso siyanti vā, apāhaṃ rūpī siyanti vā, apāhaṃ arūpī siyanti vā, apāhaṃ saññī siyanti vā, apāhaṃ asaññī siyanti vā, apāhaṃ nevasaññīnāsaññī siyanti vā — evaṃ apāhaṃ itthaṃ siyanti hoti. |
Would that I might be a warrior," or, "would that I might be a brahmin," or, "would that I might be a merchant," or, "would that I might be a worker," or, "would that I might be a householder," or, "would that I might be one gone forth," or, "would that I might be a deva," or, "would that I might be a human," or, "would that I might be possessed of form," or, "would that I might be formless," or, "would that I might be percipient," or, "would that I might be non-percipient," or, "would that I might be neither-percipient-nor-non-percipient" — thus there is "would that I might be such. |
(17) kathañca apāhaṃ evaṃ siyanti hoti? |
(17) And how is there "would that I might be like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo apāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṃ tathā brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī apāhaṃ tathā nevasaññīnāsaññī siyanti vā — evaṃ apāhaṃ evaṃ siyanti hoti. |
Comparing with another person, "Just as he is a warrior, would that I might be a warrior like that," or, "Just as he is a brahmin, would that I might be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, would that I might be a neither-percipient-nor-non-percipient like that" — thus there is "would that I might be like this." |
♦ (18) kathañca apāhaṃ aññathā siyanti hoti? |
♦ (18) And how is there "would that I might be otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo apāhaṃ na tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṃ na tathā brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī apāhaṃ na tathā nevasaññīnāsaññī siyanti vā — evaṃ apāhaṃ aññathā siyanti hoti. |
Comparing with another person, "Just as he is a warrior, would that I might not be a warrior like that," or, "Just as he is a brahmin, would that I might not be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, would that I might not be a neither-percipient-nor-non-percipient like that" — thus there is "would that I might be otherwise." |
♦ imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya. |
♦ These are the eighteen wanderings of craving with regard to the internal. |
♦ (2) bāhirassa upādāya |
♦ (2) With Regard to the External |
♦ 975. tattha katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? |
♦ 975. Therein, what are the eighteen wanderings of craving with regard to the external? |
iminā asmīti hoti, iminā itthasmīti hoti, iminā evasmīti hoti, iminā aññathāsmīti hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti, iminā asasmīti hoti, iminā sātasmīti hoti, iminā siyanti hoti, iminā itthaṃ siyanti hoti, iminā evaṃ siyanti hoti, iminā aññathā siyanti hoti, iminā apāhaṃ siyanti hoti, iminā apāhaṃ itthaṃ siyanti hoti, iminā apāhaṃ evaṃ siyanti hoti, iminā apāhaṃ aññathā siyanti hoti. |
There is “by this I am,” there is “by this I am such,” there is “by this I am like this,” there is “by this I am otherwise,” there is “by this I will be,” there is “by this I will be such,” there is “by this I will be like this,” there is “by this I will be otherwise,” there is “by this I am eternal,” there is “by this I will be annihilated,” there is “by this may I be,” there is “by this may I be such,” there is “by this may I be like this,” there is “by this may I be otherwise,” there is “by this would that I might be,” there is “by this would that I might be such,” there is “by this would that I might be like this,” there is “by this would that I might be otherwise.” |
♦ 976. (1) kathañca iminā asmīti hoti? |
♦ 976. (1) And how is there "by this I am"? |
kañci dhammaṃ avakāriṃ karitvā rūpaṃ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ iminā asmīti chandaṃ paṭilabhati, iminā asmīti mānaṃ paṭilabhati, iminā asmīti diṭṭhiṃ paṭilabhati. |
Having made some state subsidiary, he acquires the desire "by this I am form... feeling... perception... formations... consciousness," he acquires the conceit "by this I am," he acquires the view "by this I am." |
tasmiṃ sati imāni papañcitāni honti — iminā itthasmīti vā, iminā evasmīti vā, iminā aññathāsmīti vā. |
That being so, these proliferations arise — "by this I am such" or, "by this I am like this" or, "by this I am otherwise." |
♦ (2) kathañca iminā itthasmīti hoti? |
♦ (2) And how is there "by this I am such"? |
iminā khattiyosmīti vā, iminā brāhmaṇosmīti vā, iminā vessosmīti vā, iminā suddosmīti vā, iminā gahaṭṭhosmīti vā, iminā pabbajitosmīti vā, iminā devosmīti vā, iminā manussosmīti vā, iminā rūpīsmīti vā, iminā arūpīsmīti vā, iminā saññīsmīti vā, iminā asaññīsmīti vā, iminā nevasaññīnāsaññīsmīti vā — evaṃ iminā itthasmīti hoti. |
By this I am a warrior," or, "by this I am a brahmin," or, "by this I am a merchant," or, "by this I am a worker," or, "by this I am a householder," or, "by this I am one gone forth," or, "by this I am a deva," or, "by this I am a human," or, "by this I am possessed of form," or, "by this I am formless," or, "by this I am percipient," or, "by this I am non-percipient," or, "by this I am neither-percipient-nor-non-percipient" — thus there is "by this I am such. |
♦ (3) kathañca iminā evasmīti hoti? |
♦ (3) And how is there "by this I am like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyosmīti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇosmīti vā ... pe ... yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññīsmīti vā — evaṃ iminā evasmīti hoti. |
Comparing with another person, "Just as he is a warrior, by this so am I a warrior," or, "Just as he is a brahmin, by this so am I a brahmin," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this so am I a neither-percipient-nor-non-percipient" — thus there is "by this I am like this." |
♦ (4) kathañca iminā aññathāsmīti hoti? |
♦ (4) And how is there "by this I am otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyosmīti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇosmīti vā ... pe ... yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññīsmīti vā — evaṃ iminā aññathāsmīti hoti. |
Comparing with another person, "Just as he is a warrior, by this I am not a warrior like that," or, "Just as he is a brahmin, by this I am not a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this I am not a neither-percipient-nor-non-percipient like that" — thus there is "by this I am otherwise." |
♦ (5) kathañca iminā bhavissanti hoti? |
♦ (5) And how is there "by this I will be"? |
kañci dhammaṃ avakāriṃ karitvā rūpaṃ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ iminā bhavissanti chandaṃ paṭilabhati, iminā bhavissanti mānaṃ paṭilabhati, iminā bhavissanti diṭṭhiṃ paṭilabhati. |
Having made some state subsidiary, he acquires the desire "by this I will be form... feeling... perception... formations... consciousness," he acquires the conceit "by this I will be," he acquires the view "by this I will be." |
tasmiṃ sati imāni papañcitāni honti — iminā itthaṃ bhavissanti vā, iminā evaṃ bhavissanti vā, iminā aññathā bhavissanti vā. |
That being so, these proliferations arise — "by this I will be such" or, "by this I will be like this" or, "by this I will be otherwise." |
♦ (6) kathañca iminā itthaṃ bhavissanti hoti? |
♦ (6) And how is there "by this I will be such"? |
iminā khattiyo bhavissanti vā ... pe ... iminā arūpī bhavissanti vā, iminā saññī bhavissanti vā, iminā asaññī bhavissanti vā, iminā nevasaññīnāsaññī bhavissanti vā — evaṃ iminā itthaṃ bhavissanti hoti. |
By this I will be a warrior," ... [etc.] ... "by this I will be formless," or, "by this I will be percipient," or, "by this I will be non-percipient," or, "by this I will be neither-percipient-nor-non-percipient" — thus there is "by this I will be such. |
♦ (7) kathañca iminā evaṃ bhavissanti hoti? |
♦ (7) And how is there "by this I will be like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyo bhavissanti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇo bhavissanti vā ... pe ... yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññī bhavissanti vā — evaṃ iminā evaṃ bhavissanti hoti. |
Comparing with another person, "Just as he is a warrior, by this so will I be a warrior," or, "Just as he is a brahmin, by this so will I be a brahmin," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this so will I be neither-percipient-nor-non-percipient" — thus there is "by this I will be like this." |
♦ (8) kathañca iminā aññathā bhavissanti hoti? |
♦ (8) And how is there "by this I will be otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇo bhavissanti vā ... pe ... yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññī bhavissanti vā — evaṃ iminā aññathā bhavissanti hoti. |
Comparing with another person, "Just as he is a warrior, by this I will not be a warrior like that," or, "Just as he is a brahmin, by this I will not be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this I will not be a neither-percipient-nor-non-percipient like that" — thus there is "by this I will be otherwise." |
♦ (9) kathañca iminā asasmīti hoti? |
♦ (9) And how is there "by this I am eternal"? |
kañci dhammaṃ avakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ iminā niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti — evaṃ iminā asasmīti hoti. |
Having made some state subsidiary, "By this I am eternal, I am constant, I am everlasting, I am not subject to change regarding form... [etc.] ... feeling... perception... formations... consciousness" — thus there is "by this I am eternal." |
♦ (10) kathañca iminā sātasmīti hoti? |
♦ (10) And how is there "by this I will be annihilated"? |
kañci dhammaṃ avakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ iminā ucchijjissāmi vinassissāmi na bhavissāmīti — evaṃ iminā sātasmīti hoti. |
Having made some state subsidiary, "By this I will be cut off, I will be destroyed, I will not exist in relation to form... [etc.] ... feeling... perception... formations... consciousness" — thus there is "by this I will be annihilated." |
♦ (11) kathañca iminā siyanti hoti? |
♦ (11) And how is there "by this may I be"? |
kañci dhammaṃ avakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ iminā siyanti chandaṃ paṭilabhati, iminā siyanti mānaṃ paṭilabhati, iminā siyanti diṭṭhiṃ paṭilabhati. |
Having made some state subsidiary, he acquires the desire "by this may I be form... [etc.] ... feeling... perception... formations... consciousness," he acquires the conceit "by this may I be," he acquires the view "by this may I be." |
tasmiṃ sati imāni papañcitāni honti — iminā itthaṃ siyanti vā, iminā evaṃ siyanti vā, iminā aññathā siyanti vā. |
That being so, these proliferations arise — "by this may I be such" or, "by this may I be like this" or, "by this may I be otherwise." |
♦ (12) kathañca iminā itthaṃ siyanti hoti? |
♦ (12) And how is there "by this may I be such"? |
iminā khattiyo siyanti vā, iminā brāhmaṇo siyanti vā, iminā vesso siyanti vā, iminā suddo siyanti vā, iminā gahaṭṭho siyanti vā, iminā pabbajito siyanti vā, iminā devo siyanti vā, iminā manusso siyanti vā, iminā rūpī siyanti vā, iminā arūpī siyanti vā, iminā saññī siyanti vā, iminā asaññī siyanti vā, iminā nevasaññīnāsaññī siyanti vā — evaṃ iminā itthaṃ siyanti hoti. |
By this may I be a warrior," or, "by this may I be a brahmin," or, "by this may I be a merchant," or, "by this may I be a worker," or, "by this may I be a householder," or, "by this may I be one gone forth," or, "by this may I be a deva," or, "by this may I be a human," or, "by this may I be possessed of form," or, "by this may I be formless," or, "by this may I be percipient," or, "by this may I be non-percipient," or, "by this may I be neither-percipient-nor-non-percipient" — thus there is "by this may I be such. |
♦ (13) kathañca iminā evaṃ siyanti hoti? |
♦ (13) And how is there "by this may I be like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyo siyanti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññī siyanti vā — evaṃ iminā evaṃ siyanti hoti. |
Comparing with another person, "Just as he is a warrior, by this so may I be a warrior," or, "Just as he is a brahmin, by this so may I be a brahmin," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this so may I be neither-percipient-nor-non-percipient" — thus there is "by this may I be like this." |
♦ (14) kathañca iminā aññathā siyanti hoti? |
♦ (14) And how is there "by this may I be otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññī siyanti vā — evaṃ iminā aññathā siyanti hoti. |
Comparing with another person, "Just as he is a warrior, by this may I not be a warrior like that," or, "Just as he is a brahmin, by this may I not be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this may I not be a neither-percipient-nor-non-percipient like that" — thus there is "by this may I be otherwise." |
♦ (15) kathañca iminā apāhaṃ siyanti hoti? |
♦ (15) And how is there "by this would that I might be"? |
kañci dhammaṃ avakāriṃ karitvā rūpaṃ ... pe ... vedanaṃ... saññaṃ... saṅkhāre... viññāṇaṃ iminā apāhaṃ siyanti chandaṃ paṭilabhati, iminā apāhaṃ siyanti mānaṃ paṭilabhati, iminā apāhaṃ siyanti diṭṭhiṃ paṭilabhati. |
Having made some state subsidiary, he acquires the desire "by this would that I might be form... [etc.] ... feeling... perception... formations... consciousness," he acquires the conceit "by this would that I might be," he acquires the view "by this would that I might be." |
tasmiṃ sati imāni papañcitāni honti — iminā apāhaṃ itthaṃ siyanti vā, iminā apāhaṃ evaṃ siyanti vā, iminā apāhaṃ aññathā siyanti vā. |
That being so, these proliferations arise — "by this would that I might be such" or, "by this would that I might be like this" or, "by this would that I might be otherwise." |
♦ (16) kathañca iminā apāhaṃ itthaṃ siyanti hoti? |
♦ (16) And how is there "by this would that I might be such"? |
iminā apāhaṃ khattiyo siyanti vā, iminā apāhaṃ brāhmaṇo siyanti vā, iminā apāhaṃ vesso siyanti vā, iminā apāhaṃ suddo siyanti vā, iminā apāhaṃ gahaṭṭho siyanti vā, iminā apāhaṃ pabbajito siyanti vā, iminā apāhaṃ devo siyanti vā, iminā apāhaṃ manusso siyanti vā, iminā apāhaṃ rūpī siyanti vā, iminā apāhaṃ arūpī siyanti vā, iminā apāhaṃ saññī siyanti vā, iminā apāhaṃ asaññī siyanti vā, iminā apāhaṃ nevasaññīnāsaññī siyanti vā — evaṃ iminā apāhaṃ itthaṃ siyanti hoti. |
By this would that I might be a warrior," or, "by this would that I might be a brahmin," or, "by this would that I might be a merchant," or, "by this would that I might be a worker," or, "by this would that I might be a householder," or, "by this would that I might be one gone forth," or, "by this would that I might be a deva," or, "by this would that I might be a human," or, "by this would that I might be possessed of form," or, "by this would that I might be formless," or, "by this would that I might be percipient," or, "by this would that I might be non-percipient," or, "by this would that I might be neither-percipient-nor-non-percipient" — thus there is "by this would that I might be such. |
♦ (17) kathañca iminā apāhaṃ evaṃ siyanti hoti? |
♦ (17) And how is there "by this would that I might be like this"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā apāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṃ tathā brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī iminā apāhaṃ tathā nevasaññīnāsaññī siyanti vā — evaṃ iminā apāhaṃ evaṃ siyanti hoti. |
Comparing with another person, "Just as he is a warrior, by this would that I might be a warrior like that," or, "Just as he is a brahmin, by this would that I might be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this would that I might be a neither-percipient-nor-non-percipient like that" — thus there is "by this would that I might be like this." |
♦ (18) kathañca iminā apāhaṃ aññathā siyanti hoti? |
♦ (18) And how is there "by this would that I might be otherwise"? |
parapuggalaṃ upanidhāya yathā so khattiyo iminā apāhaṃ na tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṃ na tathā brāhmaṇo siyanti vā ... pe ... yathā so nevasaññīnāsaññī iminā apāhaṃ na tathā nevasaññīnāsaññī siyanti vā — evaṃ iminā apāhaṃ aññathā siyanti hoti. |
Comparing with another person, "Just as he is a warrior, by this would that I might not be a warrior like that," or, "Just as he is a brahmin, by this would that I might not be a brahmin like that," ... [etc.] ... "Just as he is neither-percipient-nor-non-percipient, by this would that I might not be a neither-percipient-nor-non-percipient like that" — thus there is "by this would that I might be otherwise." |
♦ imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya. |
♦ These are the eighteen wanderings of craving with regard to the external. |
♦ iti imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. |
♦ Thus, these eighteen wanderings of craving with regard to the internal, and these eighteen wanderings of craving with regard to the external, when brought together and summarized, become thirty-six wanderings of craving. |
iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭhataṇhāvicaritasataṃ hoti. |
Thus, these kinds of thirty-six wanderings of craving were in the past, thirty-six wanderings of craving will be in the future, thirty-six wanderings of craving are in the present; when brought together and summarized, there are one hundred and eight wanderings of craving. |
♦ 977. tattha katamāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā? |
♦ 977. Therein, what are the sixty-two kinds of views mentioned by the Blessed One in the discourse of the Brahmajāla? |
cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādā — imāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatāti. |
Four eternalist views, four semi-eternalist views, four finiteness-and-infiniteness views, four eel-wriggling views, two views of fortuitous origination, sixteen perceptionist views, eight non-perceptionist views, eight neither-perceptionist-nor-non-perceptionist views, seven annihilationist views, five views of Nibbāna in this very life — these are the sixty-two kinds of views mentioned by the Blessed One in the discourse of the Brahmajāla. |
♦ khuddakavatthuvibhaṅgo niṭṭhito. |
♦ The Analysis of the Minor Subjects is finished. |
♦ 18. dhammahadayavibhaṅgo |
♦ 18. Analysis of the Heart of the Dhamma |
♦ 1. sabbasaṅgāhikavāro |
♦ 1. The All-Inclusive Section |
♦ 978. kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni? |
♦ 978. How many aggregates, how many bases, how many elements, how many truths, how many faculties, how many causes, how many nutriments, how many contacts, how many feelings, how many perceptions, how many volitions, how many consciousnesses are there? |
♦ pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni. |
♦ Five aggregates, twelve bases, eighteen elements, four truths, twenty-two faculties, nine causes, four nutriments, seven contacts, seven feelings, seven perceptions, seven volitions, seven consciousnesses. |
♦ 979. tattha katame pañcakkhandhā? |
♦ 979. Therein, what are the five aggregates? |
rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — ime vuccanti “pañcakkhandhā”. |
The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness — these are called the “five aggregates.” |
♦ 980. tattha katamāni dvādasāyatanāni? |
♦ 980. Therein, what are the twelve bases? |
cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ — imāni vuccanti “dvādasāyatanāni”. |
The eye-base, the form-base, the ear-base, the sound-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the mental-object-base — these are called the “twelve bases.” |
♦ 981. tattha katamā aṭṭhārasa dhātuyo? |
♦ 981. Therein, what are the eighteen elements? |
cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu — imā vuccanti “aṭṭhārasa dhātuyo”. |
The eye-element, the form-element, the eye-consciousness-element, the ear-element, the sound-element, the ear-consciousness-element, the nose-element, the odor-element, the nose-consciousness-element, the tongue-element, the taste-element, the tongue-consciousness-element, the body-element, the tangible-element, the body-consciousness-element, the mind-element, the mental-object-element, the mind-consciousness-element — these are called the “eighteen elements.” |
♦ 982. tattha katamāni cattāri saccāni? |
♦ 982. Therein, what are the four truths? |
dukkhasaccaṃ, samudayasaccaṃ, nirodhasaccaṃ, maggasaccaṃ — imāni vuccanti “cattāri saccāni”. |
The truth of suffering, the truth of the origin, the truth of cessation, the truth of the path — these are called the “four truths.” |
♦ 983. tattha katamāni bāvīsatindriyāni? |
♦ 983. Among these, what are the twenty-two faculties? |
cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ — imāni vuccanti “bāvīsatindriyāni”. |
The faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of femininity, the faculty of masculinity, the faculty of life, the faculty of pleasure, the faculty of pain, the faculty of mental pleasure, the faculty of mental pain, the faculty of equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, the faculty of knowing the unknown, the faculty of knowing, the faculty of one who has known – these are called “the twenty-two faculties”. |
♦ 984. tattha katame nava hetū? |
♦ 984. Among these, what are the nine roots? |
tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū. |
Three wholesome roots, three unwholesome roots, three indeterminate roots. |
♦ tattha katame tayo kusalahetū? |
♦ Among these, what are the three wholesome roots? |
alobho kusalahetu, adoso kusalahetu, amoho kusalahetu — ime tayo kusalahetū. |
Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root – these are the three wholesome roots. |
♦ tattha katame tayo akusalahetū? |
♦ Among these, what are the three unwholesome roots? |
lobho akusalahetu, doso akusalahetu, moho akusalahetu — ime tayo akusalahetū. |
Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root – these are the three unwholesome roots. |
♦ tattha katame tayo abyākatahetū? |
♦ Among these, what are the three indeterminate roots? |
kusalānaṃ vā dhammānaṃ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho — ime tayo abyākatahetū. |
Non-greed, non-hatred, non-delusion, as the result of wholesome states, or in functional indeterminate states – these are the three indeterminate roots. |
ime vuccanti “nava hetū”. |
These are called “the nine roots”. |
♦ 985. tattha katame cattāro āhārā? |
♦ 985. Among these, what are the four nutriments? |
kabaḷīkārāhāro , phassāhāro, manosañcetanāhāro, viññāṇāhāro — ime vuccanti “cattāro āhārā”. |
Physical food, contact as nutriment, mental volition as nutriment, consciousness as nutriment – these are called “the four nutriments”. |
♦ 986. tattha katame satta phassā? |
♦ 986. Among these, what are the seven contacts? |
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso — ime vuccanti “satta phassā”. |
Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-element-contact, mind-consciousness-element-contact – these are called “the seven contacts”. |
♦ 987. tattha katamā satta vedanā? |
♦ 987. Among these, what are the seven feelings? |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā — imā vuccanti “satta vedanā”. |
Feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact – these are called “the seven feelings”. |
♦ 988. tattha katamā satta saññā? |
♦ 988. Among these, what are the seven perceptions? |
cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā — imā vuccanti “satta saññā”. |
Perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact – these are called “the seven perceptions”. |
♦ 989. tattha katamā satta cetanā? |
♦ 989. Among these, what are the seven volitions? |
cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā — imā vuccanti “satta cetanā”. |
Volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-element-contact, volition born of mind-consciousness-element-contact – these are called “the seven volitions”. |
♦ 990. tattha katamāni satta cittāni? |
♦ 990. Among these, what are the seven consciousnesses? |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu — imāni vuccanti “satta cittāni”. |
Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness-element – these are called “the seven consciousnesses”. |
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♦ 2. uppattānuppattivāro |
♦ 2. Section on Origination and Non-Origination |
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♦ 1. kāmadhātu |
♦ 1. Sense-sphere |
♦ 991. kāmadhātuyā kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni? |
♦ 991. In the sense-sphere, how many aggregates, how many sense-bases, how many elements, how many truths, how many faculties, how many roots, how many nutriments, how many contacts, how many feelings, how many perceptions, how many volitions, how many consciousnesses? |
♦ kāmadhātuyā pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, tīṇi saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni. |
♦ In the sense-sphere, there are five aggregates, twelve sense-bases, eighteen elements, three truths, twenty-two faculties, nine roots, four nutriments, seven contacts, seven feelings, seven perceptions, seven volitions, seven consciousnesses. |
♦ 992. tattha katame kāmadhātuyā pañcakkhandhā? |
♦ 992. Among these, what are the five aggregates in the sense-sphere? |
rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — ime vuccanti “kāmadhātuyā pañcakkhandhā”. |
The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness – these are called “the five aggregates in the sense-sphere”. |
♦ tattha katamāni kāmadhātuyā dvādasāyatanāni? |
♦ Among these, what are the twelve sense-bases in the sense-sphere? |
cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ — imāni vuccanti “kāmadhātuyā dvādasāyatanāni”. |
The eye-base, the form-base, the ear-base, the sound-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the phenomena-base – these are called “the twelve sense-bases in the sense-sphere”. |
♦ tattha katamā kāmadhātuyā aṭṭhārasa dhātuyo? |
♦ Among these, what are the eighteen elements in the sense-sphere? |
cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu — imā vuccanti “kāmadhātuyā aṭṭhārasa dhātuyo”. |
The eye-element, the form-element, the eye-consciousness-element, the ear-element, the sound-element, the ear-consciousness-element, the nose-element, the odor-element, the nose-consciousness-element, the tongue-element, the taste-element, the tongue-consciousness-element, the body-element, the tangible-element, the body-consciousness-element, the mind-element, the phenomena-element, the mind-consciousness-element – these are called “the eighteen elements in the sense-sphere”. |
♦ tattha katamāni kāmadhātuyā tīṇi saccāni? |
♦ Among these, what are the three truths in the sense-sphere? |
dukkhasaccaṃ, samudayasaccaṃ, maggasaccaṃ — imāni vuccanti “kāmadhātuyā tīṇi saccāni”. |
The truth of suffering, the truth of origin, the truth of the path – these are called “the three truths in the sense-sphere”. |
♦ tattha katamāni kāmadhātuyā bāvīsatindriyāni? |
♦ Among these, what are the twenty-two faculties in the sense-sphere? |
cakkhundriyaṃ, sotindriyaṃ ... pe ... aññātāvindriyaṃ — imāni vuccanti “kāmadhātuyā bāvīsatindriyāni”. |
The faculty of the eye, the faculty of the ear ... (abbreviated) ... the faculty of one who has known – these are called “the twenty-two faculties in the sense-sphere”. |
♦ tattha katame kāmadhātuyā nava hetū? |
♦ Among these, what are the nine roots in the sense-sphere? |
tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū ... pe ... ime vuccanti “kāmadhātuyā nava hetū”. |
Three wholesome roots, three unwholesome roots, three indeterminate roots ... (abbreviated) ... these are called “the nine roots in the sense-sphere”. |
♦ tattha katame kāmadhātuyā cattāro āhārā? |
♦ Among these, what are the four nutriments in the sense-sphere? |
kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro — ime vuccanti “kāmadhātuyā cattāro āhārā”. |
Physical food, contact as nutriment, mental volition as nutriment, consciousness as nutriment – these are called “the four nutriments in the sense-sphere”. |
♦ tattha katame kāmadhātuyā satta phassā? |
♦ Among these, what are the seven contacts in the sense-sphere? |
cakkhusamphasso sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso — ime vuccanti “kāmadhātuyā satta phassā”. |
Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-element-contact, mind-consciousness-element-contact – these are called “the seven contacts in the sense-sphere”. |
♦ tattha katamā kāmadhātuyā satta vedanā? |
♦ Among these, what are the seven feelings in the sense-sphere? |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā — imā vuccatti “kāmadhātuyā satta vedanā”. |
Feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact – these are called “the seven feelings in the sense-sphere”. |
♦ tattha katamā kāmadhātuyā satta saññā? |
♦ Among these, what are the seven perceptions in the sense-sphere? |
cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā — imā vuccanti “kāmadhātuyā satta saññā”. |
Perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact – these are called “the seven perceptions in the sense-sphere”. |
♦ tattha katamā kāmadhātuyā satta cetanā? |
♦ Among these, what are the seven volitions in the sense-sphere? |
cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā — imā vuccanti “kāmadhātuyā satta cetanā”. |
Volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-element-contact, volition born of mind-consciousness-element-contact – these are called “the seven volitions in the sense-sphere”. |
♦ tattha katamāni kāmadhātuyā satta cittāni? |
♦ Among these, what are the seven consciousnesses in the sense-sphere? |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu — imāni vuccanti “kāmadhātuyā satta cittāni”. |
Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness-element – these are called “the seven consciousnesses in the sense-sphere”. |
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♦ 2. rūpadhātu |
♦ 2. Form-sphere |
♦ 993. rūpadhātuyā kati khandhā, kati āyatanā, kati dhātuyo, kati saccāni, kati indriyāni ... pe ... kati cittāni? |
♦ 993. In the form-sphere, how many aggregates, how many sense-bases, how many elements, how many truths, how many faculties ... (abbreviated) ... how many consciousnesses? |
♦ rūpadhātuyā pañcakkhandhā, cha āyatanāni, nava dhātuyo, tīṇi saccāni, cuddasindriyāni, aṭṭha hetū, tayo āhārā, cattāro phassā, catasso vedanā, catasso saññā, catasso cetanā, cattāri cittāni. |
♦ In the form-sphere, there are five aggregates, six sense-bases, nine elements, three truths, fourteen faculties, eight roots, three nutriments, four contacts, four feelings, four perceptions, four volitions, four consciousnesses. |
♦ 994. tattha katame rūpadhātuyā pañcakkhandhā? |
♦ 994. Among these, what are the five aggregates in the form-sphere? |
rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — ime vuccanti “rūpadhātuyā pañcakkhandhā”. |
The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness – these are called “the five aggregates in the form-sphere”. |
♦ tattha katamāni rūpadhātuyā cha āyatanāni? |
♦ Among these, what are the six sense-bases in the form-sphere? |
cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ — imāni vuccanti “rūpadhātuyā cha āyatanāni”. |
The eye-base, the form-base, the ear-base, the sound-base, the mind-base, the phenomena-base – these are called “the six sense-bases in the form-sphere”. |
♦ tattha katamā rūpadhātuyā nava dhātuyo? |
♦ Among these, what are the nine elements in the form-sphere? |
cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu — imā vuccanti “rūpadhātuyā nava dhātuyo”. |
The eye-element, the form-element, the eye-consciousness-element, the ear-element, the sound-element, the ear-consciousness-element, the mind-element, the phenomena-element, the mind-consciousness-element – these are called “the nine elements in the form-sphere”. |
♦ tattha katamāni rūpadhātuyā tīṇi saccāni? |
♦ Among these, what are the three truths in the form-sphere? |
dukkhasaccaṃ, samudayasaccaṃ, maggasaccaṃ — imāni vuccanti “rūpadhātuyā tīṇi saccāni”. |
The truth of suffering, the truth of origin, the truth of the path – these are called “the three truths in the form-sphere”. |
♦ tattha katamāni rūpadhātuyā cuddasindriyāni? |
♦ Among these, what are the fourteen faculties in the form-sphere? |
cakkhundriyaṃ, sotindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ — imāni vuccanti “rūpadhātuyā cuddasindriyāni”. |
The faculty of the eye, the faculty of the ear, the faculty of the mind, the faculty of life, the faculty of mental pleasure, the faculty of equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, the faculty of knowing the unknown, the faculty of knowing, the faculty of one who has known – these are called “the fourteen faculties in the form-sphere”. |
♦ tattha katame rūpadhātuyā aṭṭha hetū? |
♦ Among these, what are the eight roots in the form-sphere? |
tayo kusalahetū, dve akusalahetū, tayo abyākatahetū. |
Three wholesome roots, two unwholesome roots, three indeterminate roots. |
♦ tattha katame tayo kusalahetū? |
♦ Among these, what are the three wholesome roots? |
alobho kusalahetu, adoso kusalahetu, amoho kusalahetu — ime tayo kusalahetū. |
Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root – these are the three wholesome roots. |
♦ tattha katame dve akusalahetū? |
♦ Among these, what are the two unwholesome roots? |
lobho akusalahetu, moho akusalahetu — ime dve akusalahetū. |
Greed is an unwholesome root, delusion is an unwholesome root – these are the two unwholesome roots. |
♦ tattha katame tayo abyākatahetū? |
♦ Among these, what are the three indeterminate roots? |
kusalānaṃ vā dhammānaṃ vipākato kiriyābyākatesu vā dhammesu alobho, adoso, amoho — ime tayo abyākatahetū. |
Non-greed, non-hatred, non-delusion, as the result of wholesome states, or in functional indeterminate states – these are the three indeterminate roots. |
ime vuccanti rūpadhātuyā aṭṭha hetū. |
These are called the eight roots in the form-sphere. |
♦ tattha katame rūpadhātuyā tayo āhārā? |
♦ Among these, what are the three nutriments in the form-sphere? |
phassāhāro, manosañcetanāhāro, viññāṇāhāro — ime vuccanti “rūpadhātuyā tayo āhārā”. |
Contact as nutriment, mental volition as nutriment, consciousness as nutriment – these are called “the three nutriments in the form-sphere”. |
♦ tattha katame rūpadhātuyā cattāro phassā? |
♦ Among these, what are the four contacts in the form-sphere? |
cakkhusamphasso, sotasamphasso, manodhātusamphasso, manoviññāṇadhātusamphasso — ime vuccanti “rūpadhātuyā cattāro phassā”. |
Eye-contact, ear-contact, mind-element-contact, mind-consciousness-element-contact – these are called “the four contacts in the form-sphere”. |
♦ tattha katamā rūpadhātuyā catasso vedanā ... pe ... catasso saññā ... pe ... catasso cetanā ... pe ... cattāri cittāni? |
♦ Among these, what are the four feelings in the form-sphere ... (abbreviated) ... four perceptions ... (abbreviated) ... four volitions ... (abbreviated) ... four consciousnesses? |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, manodhātu, manoviññāṇadhātu — imāni vuccanti “rūpadhātuyā cattāri cittāni”. |
Eye-consciousness, ear-consciousness, mind-element, mind-consciousness-element – these are called “the four consciousnesses in the form-sphere”. |
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♦ 3. arūpadhātu |
♦ 3. Formless-sphere |
♦ 995. arūpadhātuyā kati khandhā ... pe ... kati cittāni? |
♦ 995. In the formless-sphere, how many aggregates ... (abbreviated) ... how many consciousnesses? |
♦ arūpadhātuyā cattāro khandhā, dve āyatanāni, dve dhātuyo, tīṇi saccāni, ekādasindriyāni, aṭṭha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṃ cittaṃ. |
♦ In the formless-sphere, there are four aggregates, two sense-bases, two elements, three truths, eleven faculties, eight roots, three nutriments, one contact, one feeling, one perception, one volition, one consciousness. |
♦ 996. tattha katame arūpadhātuyā cattāro khandhā? |
♦ 996. Among these, what are the four aggregates in the formless-sphere? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — ime vuccanti “arūpadhātuyā cattāro khandhā”. |
The aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness – these are called “the four aggregates in the formless-sphere”. |
♦ tattha katamāni arūpadhātuyā dve āyatanāni? |
♦ Among these, what are the two sense-bases in the formless-sphere? |
manāyatanaṃ, dhammāyatanaṃ — imāni vuccanti “arūpadhātuyā dve āyatanāni”. |
The mind-base, the phenomena-base – these are called “the two sense-bases in the formless-sphere”. |
♦ tattha katamā arūpadhātuyā dve dhātuyo? |
♦ Among these, what are the two elements in the formless-sphere? |
manoviññāṇadhātu, dhammadhātu — imā vuccanti “arūpadhātuyā dve dhātuyo”. |
The mind-consciousness-element, the phenomena-element – these are called “the two elements in the formless-sphere”. |
♦ tattha katamāni arūpadhātuyā tīṇi saccāni? |
♦ Among these, what are the three truths in the formless-sphere? |
dukkhasaccaṃ, samudayasaccaṃ, maggasaccaṃ — imāni vuccanti “arūpadhātuyā tīṇi saccāni”. |
The truth of suffering, the truth of origin, the truth of the path – these are called “the three truths in the formless-sphere”. |
♦ tattha katamāni arūpadhātuyā ekādasindriyāni? |
♦ Among these, what are the eleven faculties in the formless-sphere? |
manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ — imāni vuccanti “arūpadhātuyā ekādasindriyāni”. |
The faculty of the mind, the faculty of life, the faculty of mental pleasure, the faculty of equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, the faculty of knowing, the faculty of one who has known – these are called “the eleven faculties in the formless-sphere”. |
♦ tattha katame arūpadhātuyā aṭṭha hetū? |
♦ Among these, what are the eight roots in the formless-sphere? |
tayo kusalahetū, dve akusalahetū, tayo abyākatahetū ... pe ... ime vuccanti “arūpadhātuyā aṭṭha hetū”. |
Three wholesome roots, two unwholesome roots, three indeterminate roots ... (abbreviated) ... these are called “the eight roots in the formless-sphere”. |
♦ tattha katame arūpadhātuyā tayo āhārā? |
♦ Among these, what are the three nutriments in the formless-sphere? |
phassāhāro, manosañcetanāhāro, viññāṇāhāro — ime vuccanti “arūpadhātuyā tayo āhārā”. |
Contact as nutriment, mental volition as nutriment, consciousness as nutriment – these are called “the three nutriments in the formless-sphere”. |
♦ tattha katamo arūpadhātuyā eko phasso? |
♦ Among these, what is the one contact in the formless-sphere? |
manoviññāṇadhātusamphasso — ayaṃ vuccati “arūpadhātuyā eko phasso”. |
Mind-consciousness-element-contact – this is called “the one contact in the formless-sphere”. |
♦ tattha katamā arūpadhātuyā ekā vedanā ... pe ... ekā saññā ... pe ... ekā cetanā ... pe ... ekaṃ cittaṃ? |
♦ Among these, what is the one feeling in the formless-sphere ... (abbreviated) ... one perception ... (abbreviated) ... one volition ... (abbreviated) ... one consciousness? |
manoviññāṇadhātu — idaṃ vuccati “arūpadhātuyā ekaṃ cittaṃ”. |
Mind-consciousness-element – this is called “the one consciousness in the formless-sphere”. |
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♦ 4. apariyāpannaṃ |
♦ 4. Not Included |
♦ 997. apariyāpanne kati khandhā ... pe ... kati cittāni? |
♦ 997. In the not included, how many aggregates ... (abbreviated) ... how many consciousnesses? |
♦ apariyāpanne cattāro khandhā, dve āyatanāni, dve dhātuyo, dve saccāni, dvādasindriyāni, cha hetū, tayo āhārā, eko phasso, ekā vedanā, ekā saññā, ekā cetanā, ekaṃ cittaṃ. |
♦ In the not included, there are four aggregates, two sense-bases, two elements, two truths, twelve faculties, six roots, three nutriments, one contact, one feeling, one perception, one volition, one consciousness. |
♦ 998. tattha katame apariyāpanne cattāro khandhā? |
♦ 998. Among these, what are the four aggregates in the not included? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — ime vuccanti “apariyāpanne cattāro khandhā”. |
The aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness – these are called “the four aggregates in the not included”. |
♦ tattha katamāni apariyāpanne dve āyatanāni? |
♦ Among these, what are the two sense-bases in the not included? |
manāyatanaṃ, dhammāyatanaṃ — imāni vuccanti “apariyāpanne dve āyatanāni”. |
The mind-base, the phenomena-base – these are called “the two sense-bases in the not included”. |
♦ tattha katamā apariyāpanne dve dhātuyo? |
♦ Among these, what are the two elements in the not included? |
manoviññāṇadhātu, dhammadhātu — imā vuccanti “apariyāpanne dve dhātuyo”. |
The mind-consciousness-element, the phenomena-element – these are called “the two elements in the not included”. |
♦ tattha katamāni apariyāpanne dve saccāni? |
♦ Among these, what are the two truths in the not included? |
maggasaccaṃ, nirodhasaccaṃ — imāni vuccanti “apariyāpanne dve saccāni”. |
The truth of the path, the truth of cessation – these are called “the two truths in the not included”. |
♦ tattha katamāni apariyāpanne dvādasindriyāni? |
♦ Among these, what are the twelve faculties in the not included? |
manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ — imāni vuccanti “apariyāpanne dvādasindriyāni”. |
The faculty of the mind, the faculty of life, the faculty of mental pleasure, the faculty of equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, the faculty of knowing the unknown, the faculty of knowing, the faculty of one who has known – these are called “the twelve faculties in the not included”. |
♦ tattha katame apariyāpanne cha hetū? |
♦ Among these, what are the six roots in the not included? |
tayo kusalahetū, tayo abyākatahetū. |
Three wholesome roots, three indeterminate roots. |
♦ tattha katame tayo kusalahetū? |
♦ Among these, what are the three wholesome roots? |
alobho kusalahetu, adoso kusalahetu, amoho kusalahetu — ime tayo kusalahetū. |
Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root – these are the three wholesome roots. |
♦ tattha katame tayo abyākatahetū? |
♦ Among these, what are the three indeterminate roots? |
kusalānaṃ dhammānaṃ vipākato alobho, adoso, amoho — ime tayo abyākatahetū. |
Non-greed, non-hatred, non-delusion, as the result of wholesome states – these are the three indeterminate roots. |
ime vuccanti “apariyāpanne cha hetū”. |
These are called “the six roots in the not included”. |
♦ tattha katame apariyāpanne tayo āhārā? |
♦ Among these, what are the three nutriments in the not included? |
phassāhāro, manosañcetanāhāro, viññāṇāhāro — ime vuccanti “apariyāpanne tayo āhārā”. |
Contact as nutriment, mental volition as nutriment, consciousness as nutriment – these are called “the three nutriments in the not included”. |
♦ tattha katamo apariyāpanne eko phasso? |
♦ Among these, what is the one contact in the not included? |
manoviññāṇadhātusamphasso — ayaṃ vuccati “apariyāpanne eko phasso”. |
Mind-consciousness-element-contact – this is called “the one contact in the not included”. |
♦ tattha katamā apariyāpanne ekā vedanā ... pe ... ekā saññā ... pe ... ekā cetanā ... pe ... ekaṃ cittaṃ? |
♦ Among these, what is the one feeling in the not included ... (abbreviated) ... one perception ... (abbreviated) ... one volition ... (abbreviated) ... one consciousness? |
manoviññāṇadhātu — idaṃ vuccati “apariyāpanne ekaṃ cittaṃ”. |
Mind-consciousness-element – this is called “the one consciousness in the not included”. |
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♦ 3. pariyāpannāpariyāpannavāro |
♦ 3. Section on Included and Not Included |
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♦ 1. kāmadhātu |
♦ 1. Sense-sphere |
♦ 999. pañcannaṃ khandhānaṃ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā ... pe ... sattannaṃ cittānaṃ kati kāmadhātupariyāpannā, kati na kāmadhātupariyāpannā? |
♦ 999. Of the five aggregates, how many are included in the sense-sphere, how many are not included in the sense-sphere ... (abbreviated) ... of the seven consciousnesses, how many are included in the sense-sphere, how many are not included in the sense-sphere? |
♦ 1000. rūpakkhandho kāmadhātupariyāpanno; |
♦ 1000. The aggregate of form is included in the sense-sphere; |
cattāro khandhā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā. |
The four aggregates may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ dasāyatanā kāmadhātupariyāpannā; |
♦ The ten sense-bases are included in the sense-sphere; |
dve āyatanā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā. |
The two sense-bases may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ soḷasa dhātuyo kāmadhātupariyāpannā; |
♦ The sixteen elements are included in the sense-sphere; |
dve dhātuyo siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā. |
The two elements may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ samudayasaccaṃ kāmadhātupariyāpannaṃ; |
♦ The truth of origin is included in the sense-sphere; |
dve saccā na kāmadhātupariyāpannā; |
The two truths are not included in the sense-sphere; |
dukkhasaccaṃ siyā kāmadhātupariyāpannaṃ, siyā na kāmadhātupariyāpannaṃ. |
The truth of suffering may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ dasindriyā kāmadhātupariyāpannā; |
♦ The ten faculties are included in the sense-sphere; |
tīṇindriyā na kāmadhātupariyāpannā; |
The three faculties are not included in the sense-sphere; |
navindriyā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā. |
The nine faculties may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ tayo akusalahetū kāmadhātupariyāpannā; |
♦ The three unwholesome roots are included in the sense-sphere; |
cha hetū siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā. |
The six roots may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ kabaḷīkāro āhāro kāmadhātupariyāpanno; |
♦ Physical food is included in the sense-sphere; |
tayo āhārā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā. |
The three nutriments may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ cha phassā kāmadhātupariyāpannā; |
♦ The six contacts are included in the sense-sphere; |
manoviññāṇadhātusamphasso siyā kāmadhātu pariyāpanno, siyā na kāmadhātupariyāpanno. |
Mind-consciousness-element-contact may be included in the sense-sphere, may not be included in the sense-sphere. |
♦ cha vedanā ... pe ... cha saññā... cha cetanā... cha cittā kāmadhātupariyāpannā; |
♦ The six feelings ... (abbreviated) ... six perceptions ... six volitions ... six consciousnesses are included in the sense-sphere; |
manoviññāṇadhātu siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā. |
Mind-consciousness-element may be included in the sense-sphere, may not be included in the sense-sphere. |
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♦ 2. rūpadhātu |
♦ 2. Form-sphere |
♦ 1001. pañcannaṃ khandhānaṃ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā ... pe ... sattannaṃ cittānaṃ kati rūpadhātupariyāpannā, kati na rūpadhātupariyāpannā? |
♦ 1001. Of the five aggregates, how many are included in the form-sphere, how many are not included in the form-sphere ... (abbreviated) ... of the seven consciousnesses, how many are included in the form-sphere, how many are not included in the form-sphere? |
♦ 1002. rūpakkhandho na rūpadhātupariyāpanno; |
♦ 1002. The aggregate of form is not included in the form-sphere; |
cattāro khandhā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā. |
The four aggregates may be included in the form-sphere, may not be included in the form-sphere. |
♦ dasāyatanā na rūpadhātupariyāpannā; |
♦ The ten sense-bases are not included in the form-sphere; |
dve āyatanā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā. |
The two sense-bases may be included in the form-sphere, may not be included in the form-sphere. |
♦ soḷasa dhātuyo na rūpadhātupariyāpannā; |
♦ The sixteen elements are not included in the form-sphere; |
dve dhātuyo siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā. |
The two elements may be included in the form-sphere, may not be included in the form-sphere. |
♦ tīṇi saccāni na rūpadhātupariyāpannā; |
♦ The three truths are not included in the form-sphere; |
dukkhasaccaṃ siyā rūpadhātupariyāpannaṃ, siyā na rūpadhātupariyāpannaṃ. |
The truth of suffering may be included in the form-sphere, may not be included in the form-sphere. |
♦ terasindriyā na rūpadhātupariyāpannā; |
♦ The thirteen faculties are not included in the form-sphere; |
navindriyā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā. |
The nine faculties may be included in the form-sphere, may not be included in the form-sphere. |
♦ tayo akusalahetū na rūpadhātupariyāpannā; |
♦ The three unwholesome roots are not included in the form-sphere; |
cha hetū siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā. |
The six roots may be included in the form-sphere, may not be included in the form-sphere. |
♦ kabaḷīkāro āhāro na rūpadhātupariyāpanno; |
♦ Physical food is not included in the form-sphere; |
tayo āhārā siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā. |
The three nutriments may be included in the form-sphere, may not be included in the form-sphere. |
♦ cha phassā na rūpadhātupariyāpannā; |
♦ The six contacts are not included in the form-sphere; |
manoviññāṇadhātusamphasso siyā rūpadhātupariyāpanno, siyā na rūpadhātupariyāpanno. |
Mind-consciousness-element-contact may be included in the form-sphere, may not be included in the form-sphere. |
♦ cha vedanā ... pe ... cha saññā... cha cetanā... cha cittā na rūpadhātupariyāpannā; |
♦ The six feelings ... (abbreviated) ... six perceptions ... six volitions ... six consciousnesses are not included in the form-sphere; |
manoviññāṇadhātu siyā rūpadhātupariyāpannā, siyā na rūpadhātupariyāpannā. |
Mind-consciousness-element may be included in the form-sphere, may not be included in the form-sphere. |
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♦ 3. arūpadhātu |
♦ 3. Formless-sphere |
♦ 1003. pañcannaṃ khandhānaṃ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā ... pe ... sattannaṃ cittānaṃ kati arūpadhātupariyāpannā, kati na arūpadhātupariyāpannā? |
♦ 1003. Of the five aggregates, how many are included in the formless-sphere, how many are not included in the formless-sphere ... (abbreviated) ... of the seven consciousnesses, how many are included in the formless-sphere, how many are not included in the formless-sphere? |
♦ 1004. rūpakkhandho na arūpadhātupariyāpanno; |
♦ 1004. The aggregate of form is not included in the formless-sphere; |
cattāro khandhā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā. |
The four aggregates may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ dasāyatanā na arūpadhātupariyāpannā; |
♦ The ten sense-bases are not included in the formless-sphere; |
dve āyatanā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā. |
The two sense-bases may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ soḷasa dhātuyo na arūpadhātupariyāpannā; |
♦ The sixteen elements are not included in the formless-sphere; |
dve dhātuyo siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā. |
The two elements may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ tīṇi saccāni na arūpadhātupariyāpannāni. |
♦ The three truths are not included in the formless-sphere. |
♦ dukkhasaccaṃ siyā arūpadhātupariyāpannaṃ, siyā na arūpadhātupariyāpannaṃ. |
♦ The truth of suffering may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ cuddasindriyā na arūpadhātupariyāpannā; |
♦ The fourteen faculties are not included in the formless-sphere; |
aṭṭhindriyā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā. |
The eight faculties may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ tayo akusalahetū na arūpadhātupariyāpannā; |
♦ The three unwholesome roots are not included in the formless-sphere; |
cha hetū siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā. |
The six roots may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ kabaḷīkāro āhāro na arūpadhātupariyāpanno; |
♦ Physical food is not included in the formless-sphere; |
tayo āhārā siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā. |
The three nutriments may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ cha phassā na arūpadhātupariyāpannā; |
♦ The six contacts are not included in the formless-sphere; |
manoviññāṇadhātusamphasso siyā arūpadhātupariyāpanno, siyā na arūpadhātupariyāpanno. |
Mind-consciousness-element-contact may be included in the formless-sphere, may not be included in the formless-sphere. |
♦ cha vedanā ... pe ... cha saññā ... cha cetanā... cha cittā na arūpadhātupariyāpannā; |
♦ The six feelings ... (abbreviated) ... six perceptions ... six volitions ... six consciousnesses are not included in the formless-sphere; |
manoviññāṇadhātu siyā arūpadhātupariyāpannā, siyā na arūpadhātupariyāpannā. |
Mind-consciousness-element may be included in the formless-sphere, may not be included in the formless-sphere. |
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♦ 4. pariyāpannāpariyāpannaṃ |
♦ 4. Included and Not Included |
♦ 1005. pañcannaṃ khandhānaṃ kati pariyāpannā, kati apariyāpannā ... pe ... sattannaṃ cittānaṃ kati pariyāpannā, kati apariyāpannā? |
♦ 1005. Of the five aggregates, how many are included, how many are not included ... (abbreviated) ... of the seven consciousnesses, how many are included, how many are not included? |
♦ 1006. rūpakkhandho pariyāpanno; |
♦ 1006. The aggregate of form is included; |
cattāro khandhā siyā pariyāpannā, siyā apariyāpannā. |
The four aggregates may be included, may be not included. |
♦ dasāyatanā pariyāpannā; |
♦ The ten sense-bases are included; |
dve āyatanā siyā pariyāpannā, siyā apariyāpannā. |
The two sense-bases may be included, may be not included. |
♦ soḷasa dhātuyo pariyāpannā; |
♦ The sixteen elements are included; |
dve dhātuyo siyā pariyāpannā, siyā apariyāpannā. |
The two elements may be included, may be not included. |
♦ dve saccā pariyāpannā; |
♦ The two truths are included; |
dve saccā apariyāpannā. |
The two truths are not included. |
♦ dasindriyā pariyāpannā, tīṇindriyā apariyāpannā; |
♦ The ten faculties are included, the three faculties are not included; |
navindriyā siyā pariyāpannā, siyā apariyāpannā. |
The nine faculties may be included, may be not included. |
♦ tayo akusalahetū pariyāpannā; |
♦ The three unwholesome roots are included; |
cha hetū siyā pariyāpannā, siyā apariyāpannā. |
The six roots may be included, may be not included. |
♦ kabaḷīkāro āhāro pariyāpanno; |
♦ Physical food is included; |
tayo āhārā siyā pariyāpannā, siyā apariyāpannā. |
The three nutriments may be included, may be not included. |
♦ cha phassā pariyāpannā; |
♦ The six contacts are included; |
manoviññāṇadhātusamphasso siyā pariyāpanno, siyā apariyāpanno. |
Mind-consciousness-element-contact may be included, may be not included. |
♦ cha vedanā ... pe ... cha saññā... cha cetanā... cha cittā pariyāpannā; |
♦ The six feelings ... (abbreviated) ... six perceptions ... six volitions ... six consciousnesses are included; |
manoviññāṇadhātu siyā pariyāpannā, siyā apariyāpannā. |
Mind-consciousness-element may be included, may be not included. |
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♦ 4. dhammadassanavāro |
♦ 4. Section on the Manifestation of States |
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♦ 1. kāmadhātu |
♦ 1. Sense-sphere |
♦ 1007. kāmadhātuyā upapattikkhaṇe kati khandhā pātubhavanti ... pe ... kati cittāni pātubhavanti? |
♦ 1007. At the moment of rebirth in the sense-sphere, how many aggregates arise ... (abbreviated) ... how many consciousnesses arise? |
♦ kāmadhātuyā upapattikkhaṇe sabbesaṃ pañcakkhandhā pātubhavanti; |
♦ At the moment of rebirth in the sense-sphere, for all beings, five aggregates arise; |
kassaci ekādasāyatanāni pātubhavanti; |
For some, eleven sense-bases arise; |
kassaci dasāyatanāni pātubhavanti; |
For some, ten sense-bases arise; |
kassaci aparāni dasāyatanāni pātubhavanti; |
For some others, ten sense-bases arise; |
kassaci navāyatanāni pātubhavanti; |
For some, nine sense-bases arise; |
kassaci sattāyatanāni pātubhavanti; |
For some, seven sense-bases arise; |
kassaci ekādasa dhātuyo pātubhavanti; |
For some, eleven elements arise; |
kassaci dasa dhātuyo pātubhavanti; |
For some, ten elements arise; |
kassaci aparā dasa dhātuyo pātubhavanti; |
For some others, ten elements arise; |
kassaci nava dhātuyo pātubhavanti; |
For some, nine elements arise; |
kassaci satta dhātuyo pātubhavanti; |
For some, seven elements arise; |
sabbesaṃ ekaṃ saccaṃ pātubhavati; |
For all, one truth arises; |
kassaci cuddasindriyāni pātubhavanti; |
For some, fourteen faculties arise; |
kassaci terasindriyāni pātubhavanti; |
For some, thirteen faculties arise; |
kassaci aparāni terasindriyāni pātubhavanti; |
For some others, thirteen faculties arise; |
kassaci dvādasindriyāni pātubhavanti; |
For some, twelve faculties arise; |
kassaci dasindriyāni pātubhavanti; |
For some, ten faculties arise; |
kassaci navindriyāni pātubhavanti; |
For some, nine faculties arise; |
kassaci aparāni navindriyāni pātubhavanti; |
For some others, nine faculties arise; |
kassaci aṭṭhindriyāni pātubhavanti; |
For some, eight faculties arise; |
kassaci aparāni aṭṭhindriyāni pātubhavanti; |
For some others, eight faculties arise; |
kassaci sattindriyāni pātubhavanti; |
For some, seven faculties arise; |
kassaci pañcindriyāni pātubhavanti; |
For some, five faculties arise; |
kassaci cattārindriyāni pātubhavanti; |
For some, four faculties arise; |
kassaci tayo hetū pātubhavanti; |
For some, three roots arise; |
kassaci dve hetū pātubhavanti; |
For some, two roots arise; |
kassaci ahetukā pātubhavanti; |
For some, rootless beings arise; |
sabbesaṃ cattāro āhārā pātubhavanti; |
For all, four nutriments arise; |
sabbesaṃ eko phasso pātubhavati; |
For all, one contact arises; |
sabbesaṃ ekā vedanā... ekā saññā... ekā cetanā... ekaṃ cittaṃ pātubhavati. |
For all, one feeling ... one perception ... one volition ... one consciousness arises. |
♦ 1008. kāmadhātuyā upapattikkhaṇe sabbesaṃ katame pañcakkhandhā pātubhavanti? |
♦ 1008. At the moment of rebirth in the sense-sphere, for all beings, what are the five aggregates that arise? |
rūpakkhandho ... pe ... viññāṇakkhandho — kāmadhātuyā upapattikkhaṇe sabbesaṃ ime pañcakkhandhā pātubhavanti. |
The aggregate of form ... (abbreviated) ... the aggregate of consciousness – at the moment of rebirth in the sense-sphere, for all beings, these five aggregates arise. |
♦ 1009. kāmadhātuyā upapattikkhaṇe kassa ekādasāyatanāni pātubhavanti? |
♦ 1009. At the moment of rebirth in the sense-sphere, for whom do eleven sense-bases arise? |
kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ, nerayikānaṃ paripuṇṇāyatanānaṃ upapattikkhaṇe ekādasāyatanāni pātubhavanti — cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. |
For deities of the sense-sphere, for humans of the first aeon, for spontaneously-born hungry ghosts, for spontaneously-born asuras, for spontaneously-born animals in the animal realm, for beings in hell with complete sense-bases, at the moment of rebirth, eleven sense-bases arise – the eye-base, the form-base, the ear-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the phenomena-base. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni ekādasāyatanāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these eleven sense-bases arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa dasāyatanāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do ten sense-bases arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhānaṃ upapattikkhaṇe dasāyatanāni pātubhavanti — rūpāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born blind, at the moment of rebirth, ten sense-bases arise – the form-base, the ear-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the phenomena-base. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni dasāyatanāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these ten sense-bases arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa aparāni dasāyatanāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do another ten sense-bases arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccabadhirānaṃ upapattikkhaṇe dasāyatanāni pātubhavanti — cakkhāyatanaṃ, rūpāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born deaf, at the moment of rebirth, ten sense-bases arise – the eye-base, the form-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the phenomena-base. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni dasāyatanāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these ten sense-bases arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa navāyatanāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do nine sense-bases arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhabadhirānaṃ upapattikkhaṇe navāyatanāni pātubhavanti — rūpāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born blind and deaf, at the moment of rebirth, nine sense-bases arise – the form-base, the nose-base, the odor-base, the tongue-base, the taste-base, the body-base, the tangible-base, the mind-base, the phenomena-base. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni navāyatanāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these nine sense-bases arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa sattāyatanāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do seven sense-bases arise? |
gabbhaseyyakānaṃ sattānaṃ upapattikkhaṇe sattāyatanāni pātubhavanti — rūpāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ. |
For beings born from the womb, at the moment of rebirth, seven sense-bases arise – the form-base, the odor-base, the taste-base, the body-base, the tangible-base, the mind-base, the phenomena-base. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni sattāyatanāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these seven sense-bases arise. |
♦ 1010. kāmadhātuyā upapattikkhaṇe kassa ekādasa dhātuyo pātubhavanti? |
♦ 1010. At the moment of rebirth in the sense-sphere, for whom do eleven elements arise? |
kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ paripuṇṇāyatanānaṃ upapattikkhaṇe ekādasa dhātuyo pātubhavanti — cakkhudhātu, rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. |
For deities of the sense-sphere, for humans of the first aeon, for spontaneously-born hungry ghosts, for spontaneously-born asuras, for spontaneously-born animals in the animal realm, for beings in hell with complete sense-bases, at the moment of rebirth, eleven elements arise – the eye-element, the form-element, the ear-element, the nose-element, the odor-element, the tongue-element, the taste-element, the body-element, the tangible-element, the mind-consciousness-element, the phenomena-element. |
kāmadhātuyā upapattikkhaṇe etesaṃ imā ekādasa dhātuyo pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these eleven elements arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa dasa dhātuyo pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do ten elements arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhānaṃ upapattikkhaṇe dasa dhātuyo pātubhavanti — rūpadhātu, sotadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born blind, at the moment of rebirth, ten elements arise – the form-element, the ear-element, the nose-element, the odor-element, the tongue-element, the taste-element, the body-element, the tangible-element, the mind-consciousness-element, the phenomena-element. |
kāmadhātuyā upapattikkhaṇe etesaṃ imā dasa dhātuyo pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these ten elements arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa aparā dasa dhātuyo pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do another ten elements arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccabadhirānaṃ upapattikkhaṇe dasa dhātuyo pātubhavanti — cakkhudhātu, rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born deaf, at the moment of rebirth, ten elements arise – the eye-element, the form-element, the nose-element, the odor-element, the tongue-element, the taste-element, the body-element, the tangible-element, the mind-consciousness-element, the phenomena-element. |
kāmadhātuyā upapattikkhaṇe etesaṃ imā dasa dhātuyo pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these ten elements arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa nava dhātuyo pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do nine elements arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhabadhirānaṃ upapattikkhaṇe nava dhātuyo pātubhavanti — rūpadhātu, ghānadhātu, gandhadhātu, jivhādhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born blind and deaf, at the moment of rebirth, nine elements arise – the form-element, the nose-element, the odor-element, the tongue-element, the taste-element, the body-element, the tangible-element, the mind-consciousness-element, the phenomena-element. |
kāmadhātuyā upapattikkhaṇe etesaṃ imā nava dhātuyo pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these nine elements arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa satta dhātuyo pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do seven elements arise? |
gabbhaseyyakānaṃ sattānaṃ upapattikkhaṇe satta dhātuyo pātubhavanti — rūpadhātu, gandhadhātu, rasadhātu, kāyadhātu, phoṭṭhabbadhātu, manoviññāṇadhātu, dhammadhātu. |
For beings born from the womb, at the moment of rebirth, seven elements arise – the form-element, the odor-element, the taste-element, the body-element, the tangible-element, the mind-consciousness-element, the phenomena-element. |
kāmadhātuyā upapattikkhaṇe etesaṃ imā satta dhātuyo pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these seven elements arise. |
♦ 1011. kāmadhātuyā upapattikkhaṇe sabbesaṃ katamaṃ ekaṃ saccaṃ pātubhavati? |
♦ 1011. At the moment of rebirth in the sense-sphere, for all beings, what is the one truth that arises? |
dukkhasaccaṃ — kāmadhātuyā upapattikkhaṇe sabbesaṃ idaṃ ekaṃ saccaṃ pātubhavati. |
The truth of suffering – at the moment of rebirth in the sense-sphere, for all beings, this one truth arises. |
♦ 1012. kāmadhātuyā upapattikkhaṇe kassa cuddasindriyāni pātubhavanti? |
♦ 1012. At the moment of rebirth in the sense-sphere, for whom do fourteen faculties arise? |
kāmāvacarānaṃ devānaṃ, sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe cuddasindriyāni pātubhavanti — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
For deities of the sense-sphere, for beings with roots of wisdom and conjoined with knowledge, at the moment of rebirth, fourteen faculties arise – the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of mental pleasure or equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni cuddasindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these fourteen faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa terasindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do thirteen faculties arise? |
kāmāvacarānaṃ devānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe terasindriyāni pātubhavanti — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ. |
For deities of the sense-sphere with roots and disjoined from knowledge, at the moment of rebirth, thirteen faculties arise – the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of mental pleasure or equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni terasindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these thirteen faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa aparāni terasindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do another thirteen faculties arise? |
paṭhamakappikānaṃ manussānaṃ sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe terasindriyāni pātubhavanti — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
For humans of the first aeon with roots and conjoined with knowledge, at the moment of rebirth, thirteen faculties arise – the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of life, the faculty of mental pleasure or equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni terasindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these thirteen faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa dvādasindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do twelve faculties arise? |
paṭhamakappikānaṃ manussānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe dvādasindriyāni pātubhavanti — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ. |
For humans of the first aeon with roots and disjoined from knowledge, at the moment of rebirth, twelve faculties arise – the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of life, the faculty of mental pleasure or equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni dvādasindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these twelve faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa dasindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do ten faculties arise? |
gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe dasindriyāni pātubhavanti — kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
For beings born from the womb with roots and conjoined with knowledge, at the moment of rebirth, ten faculties arise – the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of mental pleasure or equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni dasindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these ten faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa navindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do nine faculties arise? |
gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe navindriyāni pātubhavanti — kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ. |
For beings born from the womb with roots and disjoined from knowledge, at the moment of rebirth, nine faculties arise – the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of mental pleasure or equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni navindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these nine faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa aparāni navindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do another nine faculties arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ paripuṇṇāyatanānaṃ upapattikkhaṇe navindriyāni pātubhavanti — cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell with complete sense-bases, at the moment of rebirth, nine faculties arise – the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of equanimity. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni navindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these nine faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa aṭṭhindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do eight faculties arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhānaṃ upapattikkhaṇe aṭṭhindriyāni pātubhavanti — sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born blind, at the moment of rebirth, eight faculties arise – the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of equanimity. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni aṭṭhindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these eight faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa aparāni aṭṭhindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do another eight faculties arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccabadhirānaṃ upapattikkhaṇe aṭṭhindriyāni pātubhavanti — cakkhundriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born deaf, at the moment of rebirth, eight faculties arise – the faculty of the eye, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of equanimity. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni aṭṭhindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these eight faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa sattindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do seven faculties arise? |
opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ nerayikānaṃ, jaccandhabadhirānaṃ upapattikkhaṇe sattindriyāni pātubhavanti — ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ. |
For spontaneously-born hungry ghosts, spontaneously-born asuras, spontaneously-born animals in the animal realm, beings in hell, and those born blind and deaf, at the moment of rebirth, seven faculties arise – the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of equanimity. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni sattindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these seven faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa pañcindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do five faculties arise? |
gabbhaseyyakānaṃ sattānaṃ ahetukānaṃ, ṭhapetvā napuṃsakānaṃ, upapattikkhaṇe pañcindriyāni pātubhavanti — kāyindriyaṃ, manindriyaṃ, itthindriyaṃ vā purisindriyaṃ vā, jīvitindriyaṃ, upekkhindriyaṃ. |
For rootless beings born from the womb, excluding eunuchs, at the moment of rebirth, five faculties arise – the faculty of the body, the faculty of the mind, the faculty of femininity or masculinity, the faculty of life, the faculty of equanimity. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni pañcindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these five faculties arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa cattārindriyāni pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do four faculties arise? |
gabbhaseyyakānaṃ sattānaṃ ahetukānaṃ, napuṃsakānaṃ upapattikkhaṇe cattārindriyāni pātubhavanti — kāyindriyaṃ, manindriyaṃ, jīvitindriyaṃ, upekkhindriyaṃ. |
For rootless eunuchs born from the womb, at the moment of rebirth, four faculties arise – the faculty of the body, the faculty of the mind, the faculty of life, the faculty of equanimity. |
kāmadhātuyā upapattikkhaṇe etesaṃ imāni cattārindriyāni pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these four faculties arise. |
♦ 1013. kāmadhātuyā upapattikkhaṇe kassa tayo hetū pātubhavanti? |
♦ 1013. At the moment of rebirth in the sense-sphere, for whom do three roots arise? |
kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇasampayuttānaṃ upapattikkhaṇe tayo hetū pātubhavanti — alobho vipākahetu, adoso vipākahetu, amoho vipākahetu. |
For deities of the sense-sphere, for humans of the first aeon, for beings born from the womb with roots and conjoined with knowledge, at the moment of rebirth, three roots arise – non-greed as a result-root, non-hatred as a result-root, non-delusion as a result-root. |
kāmadhātuyā upapattikkhaṇe etesaṃ ime tayo hetū pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these three roots arise. |
♦ kāmadhātuyā upapattikkhaṇe kassa dve hetū pātubhavanti? |
♦ At the moment of rebirth in the sense-sphere, for whom do two roots arise? |
kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, gabbhaseyyakānaṃ sattānaṃ sahetukānaṃ ñāṇavippayuttānaṃ upapattikkhaṇe dve hetū pātubhavanti — alobho vipākahetu, adoso vipākahetu. |
For deities of the sense-sphere, for humans of the first aeon, for beings born from the womb with roots and disjoined from knowledge, at the moment of rebirth, two roots arise – non-greed as a result-root, non-hatred as a result-root. |
kāmadhātuyā upapattikkhaṇe etesaṃ ime dve hetū pātubhavanti. |
At the moment of rebirth in the sense-sphere, for these beings, these two roots arise. |
avasesānaṃ sattānaṃ ahetukā pātubhavanti. |
For the remaining beings, rootless beings arise. |
♦ 1014. kāmadhātuyā upapattikkhaṇe sabbesaṃ katame cattāro āhārā pātubhavanti. |
♦ 1014. At the moment of rebirth in the sense-sphere, for all beings, what are the four nutriments that arise? |
kabaḷīkāro āhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāro — kāmadhātuyā upapattikkhaṇe sabbesaṃ ime cattāro āhārā pātubhavanti. |
Physical food, contact as nutriment, mental volition as nutriment, consciousness as nutriment – at the moment of rebirth in the sense-sphere, for all beings, these four nutriments arise. |
♦ kāmadhātuyā upapattikkhaṇe sabbesaṃ katamo eko phasso pātubhavati? |
♦ At the moment of rebirth in the sense-sphere, for all beings, what is the one contact that arises? |
manoviññāṇadhātusamphasso — kāmadhātuyā upapattikkhaṇe sabbesaṃ ayaṃ eko phasso pātubhavati. |
Mind-consciousness-element-contact – at the moment of rebirth in the sense-sphere, for all beings, this one contact arises. |
♦ kāmadhātuyā upapattikkhaṇe sabbesaṃ katamā ekā vedanā ... ekā saññā... ekā cetanā... ekaṃ cittaṃ pātubhavati? |
♦ At the moment of rebirth in the sense-sphere, for all beings, what is the one feeling ... one perception ... one volition ... one consciousness that arises? |
manoviññāṇadhātu — kāmadhātuyā upapattikkhaṇe sabbesaṃ idaṃ ekaṃ cittaṃ pātubhavati. |
Mind-consciousness-element – at the moment of rebirth in the sense-sphere, for all beings, this one consciousness arises. |
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♦ 2. rūpadhātu |
♦ 2. Form-sphere |
♦ 1015. rūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti ... pe ... kati cittāni pātubhavanti? |
♦ 1015. At the moment of rebirth in the form-sphere, how many aggregates arise ... (abbreviated) ... how many consciousnesses arise? |
♦ rūpadhātuyā upapattikkhaṇe, ṭhapetvā asaññasattānaṃ devānaṃ, pañcakkhandhā pātubhavanti, pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavanti, ekaṃ saccaṃ pātubhavati, dasindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā... ekā saññā... ekā cetanā... ekaṃ cittaṃ pātubhavati. |
♦ At the moment of rebirth in the form-sphere, excluding the non-percipient deities, five aggregates arise, five sense-bases arise, five elements arise, one truth arises, ten faculties arise, three roots arise, three nutriments arise, one contact arises, one feeling ... one perception ... one volition ... one consciousness arises. |
♦ 1016. rūpadhātuyā upapattikkhaṇe katame pañcakkhandhā pātubhavanti ? |
♦ 1016. At the moment of rebirth in the form-sphere, what are the five aggregates that arise? |
rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — rūpadhātuyā upapattikkhaṇe ime pañcakkhandhā pātubhavanti. |
The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness – at the moment of rebirth in the form-sphere, these five aggregates arise. |
♦ rūpadhātuyā upapattikkhaṇe katamāni pañcāyatanāni pātubhavanti? |
♦ At the moment of rebirth in the form-sphere, what are the five sense-bases that arise? |
cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ — rūpadhātuyā upapattikkhaṇe imāni pañcāyatanāni pātubhavanti. |
The eye-base, the form-base, the ear-base, the mind-base, the phenomena-base – at the moment of rebirth in the form-sphere, these five sense-bases arise. |
♦ rūpadhātuyā upapattikkhaṇe katamā pañca dhātuyo pātubhavanti? |
♦ At the moment of rebirth in the form-sphere, what are the five elements that arise? |
cakkhudhātu, rūpadhātu, sotadhātu, manoviññāṇadhātu, dhammadhātu — rūpadhātuyā upapattikkhaṇe imā pañca dhātuyo pātubhavanti. |
The eye-element, the form-element, the ear-element, the mind-consciousness-element, the phenomena-element – at the moment of rebirth in the form-sphere, these five elements arise. |
♦ rūpadhātuyā upapattikkhaṇe katamaṃ ekaṃ saccaṃ pātubhavati? |
♦ At the moment of rebirth in the form-sphere, what is the one truth that arises? |
dukkhasaccaṃ — rūpadhātuyā upapattikkhaṇe idaṃ ekaṃ saccaṃ pātubhavati. |
The truth of suffering – at the moment of rebirth in the form-sphere, this one truth arises. |
♦ rūpadhātuyā upapattikkhaṇe katamāni dasindriyāni pātubhavanti? |
♦ At the moment of rebirth in the form-sphere, what are the ten faculties that arise? |
cakkhundriyaṃ, sotindriyaṃ, manindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ vā upekkhindriyaṃ vā, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ — rūpadhātuyā upapattikkhaṇe imāni dasindriyāni pātubhavanti. |
The faculty of the eye, the faculty of the ear, the faculty of the mind, the faculty of life, the faculty of mental pleasure or equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom – at the moment of rebirth in the form-sphere, these ten faculties arise. |
♦ rūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti? |
♦ At the moment of rebirth in the form-sphere, what are the three roots that arise? |
alobho vipākahetu, adoso vipākahetu, amoho vipākahetu — rūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti. |
Non-greed as a result-root, non-hatred as a result-root, non-delusion as a result-root – at the moment of rebirth in the form-sphere, these three roots arise. |
♦ rūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti? |
♦ At the moment of rebirth in the form-sphere, what are the three nutriments that arise? |
phassāhāro, manosañcetanāhāro, viññāṇāhāro — rūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti. |
Contact as nutriment, mental volition as nutriment, consciousness as nutriment – at the moment of rebirth in the form-sphere, these three nutriments arise. |
♦ rūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati? |
♦ At the moment of rebirth in the form-sphere, what is the one contact that arises? |
manoviññāṇadhātusamphasso — rūpadhātuyā upapattikkhaṇe ayaṃ eko phasso pātubhavati. |
Mind-consciousness-element-contact – at the moment of rebirth in the form-sphere, this one contact arises. |
♦ rūpadhātuyā upapattikkhaṇe katamā ekā vedanā... ekā saññā... ekā cetanā... ekaṃ cittaṃ pātubhavati? |
♦ At the moment of rebirth in the form-sphere, what is the one feeling ... one perception ... one volition ... one consciousness that arises? |
manoviññāṇadhātu — rūpadhātuyā upapattikkhaṇe idaṃ ekaṃ cittaṃ pātubhavati. |
Mind-consciousness-element – at the moment of rebirth in the form-sphere, this one consciousness arises. |
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♦ 3. asaññasattā |
♦ 3. Non-percipient beings |
♦ 1017. asaññasattānaṃ devānaṃ upapattikkhaṇe kati khandhā pātubhavanti ... pe ... kati cittāni pātubhavanti? |
♦ 1017. At the moment of rebirth of the non-percipient deities, how many aggregates arise ... (abbreviated) ... how many consciousnesses arise? |
♦ asaññasattānaṃ devānaṃ upapattikkhaṇe eko khandho pātubhavati — rūpakkhandho; |
♦ At the moment of rebirth of the non-percipient deities, one aggregate arises – the aggregate of form; |
dve āyatanāni pātubhavanti — rūpāyatanaṃ, dhammāyatanaṃ; |
Two sense-bases arise – the form-base, the phenomena-base; |
dve dhātuyo pātubhavanti — rūpadhātu, dhammadhātu; |
Two elements arise – the form-element, the phenomena-element; |
ekaṃ saccaṃ pātubhavati — dukkhasaccaṃ; |
One truth arises – the truth of suffering; |
ekindriyaṃ pātubhavati — rūpajīvitindriyaṃ. |
One faculty arises – the faculty of life in form. |
asaññasattā devā ahetukā anāhārā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavanti. |
The non-percipient deities arise without roots, without nutriments, without contact, without feeling, without perception, without volition, without consciousness. |
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♦ 4. arūpadhātu |
♦ 4. Formless-sphere |
♦ 1018. arūpadhātuyā upapattikkhaṇe kati khandhā pātubhavanti ... pe ... kati cittāni pātubhavanti? |
♦ 1018. At the moment of rebirth in the formless-sphere, how many aggregates arise ... (abbreviated) ... how many consciousnesses arise? |
♦ arūpadhātuyā upapattikkhaṇe cattāro khandhā pātubhavanti, dve āyatanāni pātubhavanti, dve dhātuyo pātubhavanti, ekaṃ saccaṃ pātubhavati, aṭṭhindriyāni pātubhavanti, tayo hetū pātubhavanti, tayo āhārā pātubhavanti, eko phasso pātubhavati, ekā vedanā... ekā saññā... ekā cetanā... ekaṃ cittaṃ pātubhavati. |
♦ At the moment of rebirth in the formless-sphere, four aggregates arise, two sense-bases arise, two elements arise, one truth arises, eight faculties arise, three roots arise, three nutriments arise, one contact arises, one feeling ... one perception ... one volition ... one consciousness arises. |
♦ 1019. arūpadhātuyā upapattikkhaṇe katame cattāro khandhā pātubhavanti? |
♦ 1019. At the moment of rebirth in the formless-sphere, what are the four aggregates that arise? |
vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — arūpadhātuyā upapattikkhaṇe ime cattāro khandhā pātubhavanti. |
The aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness – at the moment of rebirth in the formless-sphere, these four aggregates arise. |
♦ arūpadhātuyā upapattikkhaṇe katamāni dve āyatanāni pātubhavanti? |
♦ At the moment of rebirth in the formless-sphere, what are the two sense-bases that arise? |
manāyatanaṃ, dhammāyatanaṃ — arūpadhātuyā upapattikkhaṇe imāni dve āyatanāni pātubhavanti. |
The mind-base, the phenomena-base – at the moment of rebirth in the formless-sphere, these two sense-bases arise. |
♦ arūpadhātuyā upapattikkhaṇe katamā dve dhātuyo pātubhavanti? |
♦ At the moment of rebirth in the formless-sphere, what are the two elements that arise? |
manoviññāṇadhātu, dhammadhātu — arūpadhātuyā upapattikkhaṇe imā dve dhātuyo pātubhavanti. |
The mind-consciousness-element, the phenomena-element – at the moment of rebirth in the formless-sphere, these two elements arise. |
♦ arūpadhātuyā upapattikkhaṇe katamaṃ ekaṃ saccaṃ pātubhavati? |
♦ At the moment of rebirth in the formless-sphere, what is the one truth that arises? |
dukkhasaccaṃ — arūpadhātuyā upapattikkhaṇe idaṃ ekaṃ saccaṃ pātubhavati. |
The truth of suffering – at the moment of rebirth in the formless-sphere, this one truth arises. |
♦ arūpadhātuyā upapattikkhaṇe katamāni aṭṭhindriyāni pātubhavanti? |
♦ At the moment of rebirth in the formless-sphere, what are the eight faculties that arise? |
manindriyaṃ, jīvitindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ — arūpadhātuyā upapattikkhaṇe imāni aṭṭhindriyāni pātubhavanti. |
The faculty of the mind, the faculty of life, the faculty of equanimity, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom – at the moment of rebirth in the formless-sphere, these eight faculties arise. |
♦ arūpadhātuyā upapattikkhaṇe katame tayo hetū pātubhavanti? |
♦ At the moment of rebirth in the formless-sphere, what are the three roots that arise? |
alobho vipākahetu, adoso vipākahetu, amoho vipākahetu — arūpadhātuyā upapattikkhaṇe ime tayo hetū pātubhavanti. |
Non-greed as a result-root, non-hatred as a result-root, non-delusion as a result-root – at the moment of rebirth in the formless-sphere, these three roots arise. |
♦ arūpadhātuyā upapattikkhaṇe katame tayo āhārā pātubhavanti? |
♦ At the moment of rebirth in the formless-sphere, what are the three nutriments that arise? |
phassāhāro, manosañcetanāhāro, viññāṇāhāro — arūpadhātuyā upapattikkhaṇe ime tayo āhārā pātubhavanti. |
Contact as nutriment, mental volition as nutriment, consciousness as nutriment – at the moment of rebirth in the formless-sphere, these three nutriments arise. |
♦ arūpadhātuyā upapattikkhaṇe katamo eko phasso pātubhavati? |
♦ At the moment of rebirth in the formless-sphere, what is the one contact that arises? |
manoviññāṇadhātusamphasso — arūpadhātuyā upapattikkhaṇe ayaṃ eko phasso pātubhavati. |
Mind-consciousness-element-contact – at the moment of rebirth in the formless-sphere, this one contact arises. |
♦ arūpadhātuyā upapattikkhaṇe katamā ekā vedanā ... pe ... ekā saññā... ekā cetanā... ekaṃ cittaṃ pātubhavati? |
♦ At the moment of rebirth in the formless-sphere, what is the one feeling ... (abbreviated) ... one perception ... (abbreviated) ... one volition ... (abbreviated) ... one consciousness that arises? |
manoviññāṇadhātu — arūpadhātuyā upapattikkhaṇe idaṃ ekaṃ cittaṃ pātubhavati. |
Mind-consciousness-element – at the moment of rebirth in the formless-sphere, this one consciousness arises. |
♦ 5. bhūmantaradassanavāro |
♦ 5. Chapter on the Disappearance of the Earth |
♦ 1020. kāmāvacarā dhammā, na kāmāvacarā dhammā, rūpāvacarā dhammā, na rūpāvacarā dhammā, arūpāvacarā dhammā, na arūpāvacarā dhammā, pariyāpannā dhammā, apariyāpannā dhammā. |
♦ 1020. Phenomena of the sensuous sphere, phenomena not of the sensuous sphere, phenomena of the form sphere, phenomena not of the form sphere, phenomena of the formless sphere, phenomena not of the formless sphere, included phenomena, not included phenomena. |
♦ katame dhammā kāmāvacarā? |
♦ What phenomena are of the sensuous sphere? |
heṭṭhato avīcinirayaṃ pariyantaṃ karitvā, uparito paranimmitavasavattī deve antokaritvā, yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā; |
Having made the Avici hell as the lower boundary, and having included the gods of the Paranimmita-vasavatti as the upper boundary, whatever aggregates, elements, and sense-bases are within this range, included here, and within this sphere: |
rūpaṃ, vedanā, saññā, saṅkhārā, viññāṇaṃ — ime dhammā kāmāvacarā. |
Form, feeling, perception, mental formations, consciousness—these phenomena are of the sensuous sphere. |
♦ katame dhammā na kāmāvacarā? |
♦ What phenomena are not of the sensuous sphere? |
rūpāvacarā, arūpāvacarā, apariyāpannā — ime dhammā na kāmāvacarā. |
Form-sphere, formless-sphere, not-included—these phenomena are not of the sensuous sphere. |
♦ katame dhammā rūpāvacarā? |
♦ What phenomena are of the form sphere? |
heṭṭhato brahmalokaṃ pariyantaṃ karitvā, uparito akaniṭṭhe deve antokaritvā, yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā — ime dhammā rūpāvacarā. |
Having made the Brahma-world as the lower boundary, and having included the Akanittha gods as the upper boundary, whatever mental and consciousness-related phenomena are within this range, included here, and within this sphere, of one who has attained, or has been reborn, or lives happily in this very life—these phenomena are of the form sphere. |
♦ katame dhammā na rūpāvacarā? |
♦ What phenomena are not of the form sphere? |
kāmāvacarā, arūpāvacarā, apariyāpannā — ime dhammā na rūpāvacarā. |
Sensuous sphere, formless sphere, not-included—these phenomena are not of the form sphere. |
♦ katame dhammā arūpāvacarā? |
♦ What phenomena are of the formless sphere? |
heṭṭhato ākāsānañcāyatanūpage deve pariyantaṃ karitvā, uparito nevasaññānāsaññāyatanūpage deve antokaritvā, yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā — ime dhammā arūpāvacarā. |
Having made the gods abiding in the sphere of infinite space as the lower boundary, and having included the gods abiding in the sphere of neither perception nor non-perception as the upper boundary, whatever mental and consciousness-related phenomena are within this range, included here, and within this sphere, of one who has attained, or has been reborn, or lives happily in this very life—these phenomena are of the formless sphere. |
♦ katame dhammā na arūpāvacarā? |
♦ What phenomena are not of the formless sphere? |
kāmāvacarā, rūpāvacarā, apariyāpannā — ime dhammā na arūpāvacarā. |
Sensuous sphere, form sphere, not-included—these phenomena are not of the formless sphere. |
♦ katame dhammā pariyāpannā? |
♦ What phenomena are included? |
sāsavā kusalākusalabyākatā dhammā kāmāvacarā, rūpāvacarā, arūpāvacarā, rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho — ime dhammā pariyāpannā. |
Asavas (defilements), wholesome, unwholesome, and indeterminate phenomena of the sensuous sphere, form sphere, formless sphere, the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness—these phenomena are included. |
♦ katame dhammā apariyāpannā? |
♦ What phenomena are not included? |
maggā ca, maggaphalāni ca, asaṅkhatā ca dhātu — ime dhammā apariyāpannā. |
Paths, and fruits of the paths, and the unconditioned element—these phenomena are not included. |
♦ 6. uppādakakammāayuppamāṇavāro |
♦ 6. Chapter on Productive Kamma and Lifespan |
♦ 1. uppādakakammaṃ |
♦ 1. Productive Kamma |
♦ 1021. devāti . |
♦ 1021. Devas (gods). |
tayo devā — sammutidevā , upapattidevā, visuddhidevā. |
There are three kinds of devas: conventional devas, rebirth devas, purified devas. |
♦ sammutidevā nāma — rājāno, deviyo, kumārā. |
♦ Conventional devas are: kings, queens, princes. |
♦ upapattidevā nāma — cātumahārājike deve upādāya tadupari devā. |
♦ Rebirth devas are: beginning with the gods of the Four Great Kings and upward. |
♦ visuddhidevā nāma — arahanto vuccanti. |
♦ Purified devas are: Arahants are called so. |
♦ dānaṃ datvā, sīlaṃ samādiyitvā, uposathakammaṃ katvā kattha upapajjanti? |
♦ Having given dana (generosity), observed sila (morality), and performed the Uposatha ceremony, where do they reappear? |
dānaṃ datvā, sīlaṃ samādiyitvā, uposathakammaṃ katvā appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjanti, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjanti, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjanti, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjanti. |
Having given dana, observed sila, and performed the Uposatha ceremony, some reappear in the company of great khattiyas (nobles), some reappear in the company of great brahmins, some reappear in the company of great householders, some reappear in the company of the gods of the Four Great Kings, some reappear in the company of the Tavatimsa gods, some reappear in the company of the Yama gods, some reappear in the company of the Tusita gods, some reappear in the company of the Nimmanarati gods, some reappear in the company of the Paranimmita-vasavatti gods. |
♦ 2. āyuppamāṇaṃ |
♦ 2. Lifespan |
♦ 1022. manussānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ 1022. What is the lifespan of humans? |
vassasataṃ, appaṃ vā bhiyyo . |
A hundred years, or a little more. |
♦ 1023. cātumahārājikānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ 1023. What is the lifespan of the Catumaharajika gods? |
yāni mānusakāni paññāsa vassāni, cātummahārājikānaṃ devānaṃ eso eko rattindivo . |
Fifty human years, that is one day and night for the Catumaharajika gods. |
tāya rattiyā tiṃsa rattiyo māso. |
Thirty such nights make a month. |
tena māsena dvādasamāsiyo saṃvaccharo. |
Twelve such months make a year. |
tena saṃvaccharena dibbāni pañca vassasatāni cātummahārājikānaṃ devānaṃ āyuppamāṇaṃ. |
Five hundred divine years of such years is the lifespan of the Catumaharajika gods. |
manussānaṃ gaṇanāya kittakaṃ hoti? |
How much is that in human calculation? |
navuti vassasatasahassāni. |
Ninety hundred thousand years. |
♦ tāvatiṃsānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Tavatimsa gods? |
yaṃ mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. |
One hundred human years, that is one day and night for the Tavatimsa gods. |
tāya rattiyā tiṃsa rattiyo māso. |
Thirty such nights make a month. |
tena māsena dvādasamāsiyo saṃvaccharo. |
Twelve such months make a year. |
tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. |
One thousand divine years of such years is the lifespan of the Tavatimsa gods. |
manussānaṃ gaṇanāya kittakaṃ hoti? |
How much is that in human calculation? |
tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassāni. |
Three hundred million and sixty hundred thousand years. |
♦ yāmānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Yama gods? |
yāni mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. |
Two hundred human years, that is one day and night for the Yama gods. |
tāya rattiyā tiṃsarattiyo māso . |
Thirty such nights make a month. |
tena māsena dvādasamāsiyo saṃvaccharo. |
Twelve such months make a year. |
tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. |
Two thousand divine years of such years is the lifespan of the Yama gods. |
manussānaṃ gaṇanāya kittakaṃ hoti? |
How much is that in human calculation? |
cuddasañca vassakoṭiyo cattārīsañca vassasatasahassāni. |
Fourteen hundred million and forty hundred thousand years. |
♦ tusitānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Tusita gods? |
yāni mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. |
Four hundred human years, that is one day and night for the Tusita gods. |
tāya rattiyā tiṃsarattiyo māso. |
Thirty such nights make a month. |
tena māsena dvādasamāsiyo saṃvaccharo. |
Twelve such months make a year. |
tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ. |
Four thousand divine years of such years is the lifespan of the Tusita gods. |
manussānaṃ gaṇanāya kittakaṃ hoti? |
How much is that in human calculation? |
sattapaññāsa vassakoṭiyo saṭṭhi ca vassasatasahassāni. |
Fifty-seven hundred million and sixty hundred thousand years. |
♦ nimmānaratīnaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Nimmanarati gods? |
yāni mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. |
Eight hundred human years, that is one day and night for the Nimmanarati gods. |
tāya rattiyā tiṃsarattiyo māso. |
Thirty such nights make a month. |
tena māsena dvādasamāsiyo saṃvaccharo. |
Twelve such months make a year. |
tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. |
Eight thousand divine years of such years is the lifespan of the Nimmanarati gods. |
manussānaṃ gaṇanāya kittakaṃ hoti? |
How much is that in human calculation? |
dve vassakoṭisatāni tiṃsañca vassakoṭiyo cattārīsañca vassasatasahassāni. |
Two hundred and thirty hundred million and forty hundred thousand years. |
♦ paranimmitavasavattīnaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Paranimmita-vasavatti gods? |
yāni mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. |
Sixteen hundred human years, that is one day and night for the Paranimmita-vasavatti gods. |
tāya rattiyā tiṃsarattiyo māso. |
Thirty such nights make a month. |
tena māsena dvādasamāsiyo saṃvaccharo. |
Twelve such months make a year. |
tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. |
Sixteen thousand divine years of such years is the lifespan of the Paranimmita-vasavatti gods. |
manussānaṃ gaṇanāya kittakaṃ hoti? |
How much is that in human calculation? |
nava ca vassakoṭisatāni ekavīsañca vassakoṭiyo saṭṭhi ca vassasatasahassānīti. |
Nine hundred and twenty-one hundred million and sixty hundred thousand years. |
♦ cha ete kāmāvacarā, sabbakāmasamiddhino. |
♦ These six are of the sensuous sphere, endowed with all sensuous delights. |
♦ sabbesaṃ ekasaṅkhāto, āyu bhavati kittako. |
♦ For all of them, the lifespan is calculated as follows: |
♦ dvādasa koṭisataṃ tesaṃ, aṭṭhavīsañca koṭiyo. |
♦ One thousand two hundred and twenty-eight million five hundred thousand years are declared as their lifespan. |
♦ paññāsa satasahassāni, vassaggena pakāsitāti. |
|
♦ 1024. paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti? |
♦ 1024. Having cultivated the first jhana to a limited extent, where do they reappear? |
paṭhamaṃ jhānaṃ parittaṃ bhāvetvā brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the first jhana to a limited extent, they reappear in the company of the Brahma Parisajja gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
kappassa tatiyo bhāgo. |
One third of a kappa (aeon). |
♦ paṭhamaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti? |
♦ Having cultivated the first jhana to a medium extent, where do they reappear? |
paṭhamaṃ jhānaṃ majjhimaṃ bhāvetvā brahmapurohitānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the first jhana to a medium extent, they reappear in the company of the Brahma Purohita gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
upaḍḍhakappo. |
Half a kappa. |
♦ paṭhamaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti? |
♦ Having cultivated the first jhana to an excellent extent, where do they reappear? |
paṭhamaṃ jhānaṃ paṇītaṃ bhāvetvā mahābrahmānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the first jhana to an excellent extent, they reappear in the company of the Maha Brahma gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
kappo . |
One kappa. |
♦ 1025. dutiyaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti? |
♦ 1025. Having cultivated the second jhana to a limited extent, where do they reappear? |
dutiyaṃ jhānaṃ parittaṃ bhāvetvā parittābhānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the second jhana to a limited extent, they reappear in the company of the Parittabha gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
dve kappā. |
Two kappas. |
♦ dutiyaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti? |
♦ Having cultivated the second jhana to a medium extent, where do they reappear? |
dutiyaṃ jhānaṃ majjhimaṃ bhāvetvā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the second jhana to a medium extent, they reappear in the company of the Appamanabha gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
cattāro kappā. |
Four kappas. |
♦ dutiyaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti? |
♦ Having cultivated the second jhana to an excellent extent, where do they reappear? |
dutiyaṃ jhānaṃ paṇītaṃ bhāvetvā ābhassarānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the second jhana to an excellent extent, they reappear in the company of the Abhassara gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
aṭṭha kappā. |
Eight kappas. |
♦ 1026. tatiyaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti? |
♦ 1026. Having cultivated the third jhana to a limited extent, where do they reappear? |
tatiyaṃ jhānaṃ parittaṃ bhāvetvā parittasubhānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the third jhana to a limited extent, they reappear in the company of the Parittasubha gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
soḷasa kappā. |
Sixteen kappas. |
♦ tatiyaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti? |
♦ Having cultivated the third jhana to a medium extent, where do they reappear? |
tatiyaṃ jhānaṃ majjhimaṃ bhāvetvā appamāṇasubhānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the third jhana to a medium extent, they reappear in the company of the Appamanasubha gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
bāttiṃsa kappā. |
Thirty-two kappas. |
♦ tatiyaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti? |
♦ Having cultivated the third jhana to an excellent extent, where do they reappear? |
tatiyaṃ jhānaṃ paṇītaṃ bhāvetvā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjanti. |
Having cultivated the third jhana to an excellent extent, they reappear in the company of the Subhakinha gods. |
tesaṃ kittakaṃ āyuppamāṇaṃ? |
What is their lifespan? |
catusaṭṭhi kappā. |
Sixty-four kappas. |
♦ 1027. catutthaṃ jhānaṃ bhāvetvā ārammaṇanānattatā manasikāranānattatā chandanānattatā paṇidhinānattatā adhimokkhanānattatā abhinīhāranānattatā paññānānattatā appekacce asaññasattānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce vehapphalānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce avihānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce atappānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce sudassānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce sudassīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce akaniṭṭhānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjanti. |
♦ 1027. Having cultivated the fourth jhana, due to the diversity of objects, diversity of attention, diversity of desire, diversity of aspiration, diversity of resolution, diversity of striving, diversity of wisdom, some reappear in the company of the Asannasatta gods (non-percipient beings), some reappear in the company of the Vehapphala gods, some reappear in the company of the Aviha gods, some reappear in the company of the Atappa gods, some reappear in the company of the Sudassa gods, some reappear in the company of the Sudassi gods, some reappear in the company of the Akanittha gods, some reappear in the company of the gods abiding in the sphere of infinite space, some reappear in the company of the gods abiding in the sphere of infinite consciousness, some reappear in the company of the gods abiding in the sphere of nothingness, some reappear in the company of the gods abiding in the sphere of neither perception nor non-perception. |
♦ asaññasattānañca vehapphalānañca devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Asannasatta and Vehapphala gods? |
pañcakappasatāni. |
Five hundred kappas. |
♦ avihānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Aviha gods? |
kappasahassaṃ. |
One thousand kappas. |
♦ atappānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Atappa gods? |
dve kappasahassāni. |
Two thousand kappas. |
♦ sudassānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Sudassa gods? |
cattāri kappasahassāni. |
Four thousand kappas. |
♦ sudassīnaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Sudassi gods? |
aṭṭha kappasahassāni. |
Eight thousand kappas. |
♦ akaniṭṭhānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the Akanittha gods? |
soḷasa kappasahassāni. |
Sixteen thousand kappas. |
♦ 1028. ākāsānañcāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ 1028. What is the lifespan of the gods abiding in the sphere of infinite space? |
vīsati kappasahassāni. |
Twenty thousand kappas. |
♦ viññāṇañcāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the gods abiding in the sphere of infinite consciousness? |
cattārīsa kappasahassāni. |
Forty thousand kappas. |
♦ ākiñcaññāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the gods abiding in the sphere of nothingness? |
saṭṭhi kappasahassāni. |
Sixty thousand kappas. |
♦ nevasaññānāsaññāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? |
♦ What is the lifespan of the gods abiding in the sphere of neither perception nor non-perception? |
caturāsīti kappasahassānīti. |
Eighty-four thousand kappas. |
♦ 1029. ukkhittā puññatejena, kāmarūpagatiṃ gatā. |
♦ 1029. Lifted up by the power of merit, they attain sensuous and form existence. |
♦ bhavaggatampi sampattā, punāgacchanti duggatiṃ. |
Even having reached the peak of existence, they return to miserable states. |
♦ tāva dīghāyukā sattā, cavanti āyusaṅkhayā. |
Even long-lived beings pass away when their lifespan is exhausted. |
♦ natthi koci bhavo nicco, iti vuttaṃ mahesinā. |
No existence is permanent, thus it has been said by the Great Sage. |
♦ tasmā hi dhīrā nipakā, nipuṇā atthacintakā. |
Therefore, the wise, the prudent, those who contemplate the goal. |
♦ jarāmaraṇamokkhāya, bhāventi maggamuttamaṃ. |
For the sake of liberation from old age and death, they cultivate the supreme path. |
♦ bhāvayitvā suciṃ maggaṃ, nibbānogadhagāminaṃ. |
Having cultivated the pure path, which leads to Nibbana, |
♦ sabbāsave pariññāya, parinibbanti anāsavāti. |
Having fully comprehended all defilements, they attain final Nibbana, taintless. |
♦ 7. abhiññeyyādivāro |
♦ 7. Chapter on What is to be Understood, etc. |
♦ 1030. pañcannaṃ khandhānaṃ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā, na bhāvetabbā, na sacchikātabbā ... pe ... sattannaṃ cittānaṃ kati abhiññeyyā, kati pariññeyyā, kati pahātabbā, kati bhāvetabbā, kati sacchikātabbā, kati na pahātabbā na bhāvetabbā na sacchikātabbā? |
♦ 1030. Of the five aggregates, how many are to be directly known, how many are to be fully understood, how many are to be abandoned, how many are to be developed, how many are to be realized, how many are not to be abandoned, not to be developed, not to be realized? ... (similar questions for) ... Of the seven consciousnesses, how many are to be directly known, how many are to be fully understood, how many are to be abandoned, how many are to be developed, how many are to be realized, how many are not to be abandoned, not to be developed, not to be realized? |
♦ 1031. rūpakkhandho abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. |
♦ 1031. The aggregate of form is to be directly known and fully understood; it is not to be abandoned, not to be developed, not to be realized. |
cattāro khandhā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The four aggregates are to be directly known and fully understood; some may be abandoned, some may be developed, some may be realized, and some may not be abandoned, not be developed, not be realized. |
♦ dasāyatanā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The ten sense-bases are to be directly known and fully understood; they are not to be abandoned, not to be developed, not to be realized. |
dve āyatanā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The two sense-bases are to be directly known and fully understood; some may be abandoned, some may be developed, some may be realized, and some may not be abandoned, not be developed, not be realized. |
♦ soḷasa dhātuyo abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The sixteen elements are to be directly known and fully understood; they are not to be abandoned, not to be developed, not to be realized. |
dve dhātuyo abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The two elements are to be directly known and fully understood; some may be abandoned, some may be developed, some may be realized, and some may not be abandoned, not be developed, not be realized. |
♦ samudayasaccaṃ abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ. |
The truth of origin is to be directly known, fully understood, to be abandoned, not to be developed, not to be realized. |
maggasaccaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ bhāvetabbaṃ na sacchikātabbaṃ . |
The truth of the path is to be directly known, fully understood, not to be abandoned, to be developed, not to be realized. |
nirodhasaccaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ na bhāvetabbaṃ sacchikātabbaṃ. |
The truth of cessation is to be directly known, fully understood, not to be abandoned, not to be developed, to be realized. |
dukkhasaccaṃ abhiññeyyaṃ pariññeyyaṃ, siyā pahātabbaṃ, na bhāvetabbaṃ, na sacchikātabbaṃ, siyā na pahātabbaṃ. |
The truth of suffering is to be directly known and fully understood; it may be abandoned, not to be developed, not to be realized; or it may not be abandoned. |
♦ navindriyā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The nine faculties are to be directly known and fully understood; they are not to be abandoned, not to be developed, not to be realized. |
domanassindriyaṃ abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ. |
The faculty of mental pain is to be directly known, fully understood, to be abandoned, not to be developed, not to be realized. |
anaññātaññassāmītindriyaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ bhāvetabbaṃ na sacchikātabbaṃ. |
The faculty of "I shall know what is not yet known" is to be directly known, fully understood, not to be abandoned, to be developed, not to be realized. |
aññindriyaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ, siyā bhāvetabbaṃ, siyā sacchikātabbaṃ. |
The faculty of final knowledge is to be directly known, fully understood, not to be abandoned; it may be developed, it may be realized. |
aññātāvindriyaṃ abhiññeyyaṃ pariññeyyaṃ na pahātabbaṃ na bhāvetabbaṃ sacchikātabbaṃ. |
The faculty of one who has finally known is to be directly known, fully understood, not to be abandoned, not to be developed, to be realized. |
tīṇindriyā abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na bhāvetabbā, sacchikātabbā. |
The three faculties are to be directly known and fully understood, not to be abandoned; they may be developed, they may be realized, or they may not be developed, realized. |
cha indriyā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The six faculties are to be directly known and fully understood; they may be abandoned, they may be developed, they may be realized, or they may not be abandoned, not be developed, not be realized. |
♦ tayo akusalahetū abhiññeyyā pariññeyyā pahātabbā na bhāvetabbā na sacchikātabbā. |
The three unwholesome roots are to be directly known, fully understood, to be abandoned, not to be developed, not to be realized. |
tayo kusalahetū abhiññeyyā pariññeyyā na pahātabbā, siyā bhāvetabbā, na sacchikātabbā, siyā na bhāvetabbā. |
The three wholesome roots are to be directly known, fully understood, not to be abandoned; they may be developed, not be realized; or they may not be developed. |
tayo abyākatahetū abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā, siyā sacchikātabbā, siyā na sacchikātabbā. |
The three indeterminate roots are to be directly known, fully understood, not to be abandoned, not to be developed; they may be realized, or they may not be realized. |
♦ kabaḷīkāro āhāro abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. |
Nutriment as edible food is to be directly known, fully understood; it is not to be abandoned, not to be developed, not to be realized. |
tayo āhārā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The three nutriments are to be directly known and fully understood; some may be abandoned, some may be developed, some may be realized, and some may not be abandoned, not be developed, not be realized. |
♦ cha phassā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The six contacts are to be directly known and fully understood; they are not to be abandoned, not to be developed, not to be realized. |
manoviññāṇadhātusamphasso abhiññeyyo pariññeyyo, siyā pahātabbo, siyā bhāvetabbo, siyā sacchikātabbo, siyā na pahātabbo na bhāvetabbo na sacchikātabbo. |
Contact of the mind-consciousness element is to be directly known and fully understood; it may be abandoned, it may be developed, it may be realized, or it may not be abandoned, not be developed, not be realized. |
♦ cha vedanā ... pe ... cha saññā... cha cetanā... cha cittā abhiññeyyā pariññeyyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The six feelings... (similar for) ... the six perceptions... the six volitions... the six consciousnesses are to be directly known and fully understood; they are not to be abandoned, not to be developed, not to be realized. |
manoviññāṇadhātu abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā. |
The mind-consciousness element is to be directly known and fully understood; it may be abandoned, it may be developed, it may be realized, or it may not be abandoned, not be developed, not be realized. |
♦ 8. sārammaṇānārammaṇavāro |
♦ 8. Chapter on With and Without Object |
♦ 1032. pañcannaṃ khandhānaṃ kati sārammaṇā, kati anārammaṇā ... pe ... sattannaṃ cittānaṃ kati sārammaṇā, kati anārammaṇā? |
♦ 1032. Of the five aggregates, how many are with object, how many are without object? ... (similar questions for) ... Of the seven consciousnesses, how many are with object, how many are without object? |
♦ 1033. rūpakkhandho anārammaṇo. |
♦ 1033. The aggregate of form is without object. |
cattāro khandhā sārammaṇā. |
The four aggregates are with object. |
♦ dasāyatanā anārammaṇā. |
The ten sense-bases are without object. |
manāyatanaṃ sārammaṇaṃ. |
The mind-base is with object. |
dhammāyatanaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. |
The dhamma-base may be with object, or it may be without object. |
♦ dasa dhātuyo anārammaṇā. |
The ten elements are without object. |
satta dhātuyo sārammaṇā. |
The seven elements are with object. |
dhammadhātu siyā sārammaṇā, siyā anārammaṇā. |
The dhamma-element may be with object, or it may be without object. |
♦ dve saccā sārammaṇā. |
The two truths are with object. |
nirodhasaccaṃ anārammaṇaṃ. |
The truth of cessation is without object. |
dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. |
The truth of suffering may be with object, or it may be without object. |
♦ sattindriyā anārammaṇā. |
The seven faculties are without object. |
cuddasindriyā sārammaṇā. |
The fourteen faculties are with object. |
jīvitindriyaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. |
The faculty of life may be with object, or it may be without object. |
nava hetū sārammaṇā. |
The nine roots are with object. |
kabaḷīkāro āhāro anārammaṇo. |
Nutriment as edible food is without object. |
tayo āhārā sārammaṇā. |
The three nutriments are with object. |
satta phassā... satta vedanā... satta saññā... satta cetanā... satta cittā sārammaṇā. |
The seven contacts... seven feelings... seven perceptions... seven volitions... seven consciousnesses are with object. |
♦ 1034. pañcannaṃ khandhānaṃ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā ... pe ... sattannaṃ cittānaṃ kati sārammaṇārammaṇā, kati anārammaṇārammaṇā? |
♦ 1034. Of the five aggregates, how many are with object as object, how many are without object as object? ... (similar questions for) ... Of the seven consciousnesses, how many are with object as object, how many are without object as object? |
♦ 1035. rūpakkhandho anārammaṇo. |
♦ 1035. The aggregate of form is without object. |
cattāro khandhā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. |
The four aggregates may be with object as object, or may be without object as object. |
♦ dasāyatanā anārammaṇā. |
The ten sense-bases are without object. |
manāyatanaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ. |
The mind-base may be with object as object, or may be without object as object. |
dhammāyatanaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ, siyā anārammaṇaṃ. |
The dhamma-base may be with object as object, or may be without object as object, or may be without object. |
♦ dasa dhātuyo anārammaṇā. |
The ten elements are without object. |
cha dhātuyo anārammaṇārammaṇā. |
The six elements are without object as object. |
manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. |
The mind-consciousness element may be with object as object, or may be without object as object. |
dhammadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā, siyā anārammaṇā. |
The dhamma-element may be with object as object, or may be without object as object, or may be without object. |
♦ nirodhasaccaṃ anārammaṇaṃ. |
The truth of cessation is without object. |
maggasaccaṃ anārammaṇārammaṇaṃ. |
The truth of the path is without object as object. |
samudayasaccaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ. |
The truth of origin may be with object as object, or may be without object as object. |
dukkhasaccaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ, siyā anārammaṇaṃ. |
The truth of suffering may be with object as object, or may be without object as object, or may be without object. |
♦ sattindriyā anārammaṇā. |
The seven faculties are without object. |
pañcindriyā anārammaṇārammaṇā. |
The five faculties are without object as object. |
navindriyā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. |
The nine faculties may be with object as object, or may be without object as object. |
jīvitindriyaṃ siyā sārammaṇārammaṇaṃ, siyā anārammaṇārammaṇaṃ, siyā anārammaṇaṃ. |
The faculty of life may be with object as object, or may be without object as object, or may be without object. |
♦ nava hetū siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. |
The nine roots may be with object as object, or may be without object as object. |
kabaḷīkāro āhāro anārammaṇo. |
Nutriment as edible food is without object. |
tayo āhārā siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. |
The three nutriments may be with object as object, or may be without object as object. |
cha phassā anārammaṇārammaṇā . |
The six contacts are without object as object. |
manoviññāṇadhātusamphasso siyā sārammaṇārammaṇo siyā anārammaṇārammaṇo. |
Contact of the mind-consciousness element may be with object as object, or may be without object as object. |
cha vedanā... cha saññā... cha cetanā... cha cittā anārammaṇārammaṇā. |
The six feelings... the six perceptions... the six volitions... the six consciousnesses are without object as object. |
manoviññāṇadhātu siyā sārammaṇārammaṇā, siyā anārammaṇārammaṇā. |
The mind-consciousness element may be with object as object, or may be without object as object. |
♦ 9. diṭṭhasutādidassanavāro |
♦ 9. Chapter on Seeing and Hearing, etc. |
♦ 1036. pañcannaṃ khandhānaṃ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā ... pe ... sattannaṃ cittānaṃ kati diṭṭhā, kati sutā, kati mutā, kati viññātā, kati na diṭṭhā na sutā na mutā na viññātā? |
♦ 1036. Of the five aggregates, how many are seen, how many are heard, how many are smelt, tasted, or touched, how many are cognized, how many are neither seen, nor heard, nor smelt, tasted, or touched, nor cognized? ... (similar questions for) ... Of the seven consciousnesses, how many are seen, how many are heard, how many are smelt, tasted, or touched, how many are cognized, how many are neither seen, nor heard, nor smelt, tasted, or touched, nor cognized? |
♦ 1037. rūpakkhandho siyā diṭṭho, siyā suto, siyā muto, siyā viññāto, siyā na diṭṭho na suto na muto, viññāto. |
♦ 1037. The aggregate of form may be seen, may be heard, may be smelt, tasted, or touched, may be cognized, or may be neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
cattāro khandhā na diṭṭhā na sutā na mutā, viññātā. |
The four aggregates are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
♦ rūpāyatanaṃ diṭṭhaṃ, na sutaṃ na mutaṃ, viññātaṃ. |
The eye-base is seen, not heard, not smelt, tasted, or touched, but cognized. |
saddāyatanaṃ na diṭṭhaṃ, sutaṃ, na mutaṃ, viññātaṃ. |
The ear-base is not seen, but heard, not smelt, tasted, or touched, but cognized. |
gandhāyatanaṃ... rasāyatanaṃ... phoṭṭhabbāyatanaṃ na diṭṭhaṃ na sutaṃ, mutaṃ, viññātaṃ. |
The nose-base... the tongue-base... the body-base are not seen, not heard, but smelt, tasted, or touched, but cognized. |
sattāyatanā na diṭṭhā na sutā na mutā, viññātā. |
The seven sense-bases are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
♦ rūpadhātu diṭṭhā, na sutā na mutā, viññātā. |
The eye-element is seen, not heard, not smelt, tasted, or touched, but cognized. |
saddadhātu na diṭṭhā, sutā, na mutā, viññātā. |
The ear-element is not seen, but heard, not smelt, tasted, or touched, but cognized. |
gandhadhātu... rasadhātu... phoṭṭhabbadhātu na diṭṭhā na sutā, mutā, viññātā. |
The nose-element... the tongue-element... the body-element are not seen, not heard, but smelt, tasted, or touched, but cognized. |
terasa dhātuyo na diṭṭhā na sutā na mutā, viññātā. |
The thirteen elements are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
♦ tīṇi saccāni na diṭṭhā na sutā na mutā, viññātā. |
The three truths are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
dukkhasaccaṃ siyā diṭṭhaṃ, siyā sutaṃ, siyā mutaṃ, siyā viññātaṃ, siyā na diṭṭhaṃ na sutaṃ na mutaṃ, viññātaṃ. |
The truth of suffering may be seen, may be heard, may be smelt, tasted, or touched, may be cognized, or may be neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
♦ bāvīsatindriyā na diṭṭhā na sutā na mutā, viññātā. |
The twenty-two faculties are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
nava hetū na diṭṭhā na sutā na mutā, viññātā. |
The nine roots are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
cattāro āhārā na diṭṭhā na sutā na mutā, viññātā. |
The four nutriments are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
satta phassā na diṭṭhā na sutā na mutā, viññātā. |
The seven contacts are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
satta vedanā... satta saññā... satta cetanā... satta cittā na diṭṭhā na sutā na mutā, viññātā. |
The seven feelings... the seven perceptions... the seven volitions... the seven consciousnesses are neither seen, nor heard, nor smelt, tasted, or touched, but cognized. |
♦ 10. tikādidassanavāro |
♦ 10. Chapter on Triads of Seeing, etc. |
♦ 1. kusalattikaṃ |
♦ 1. The Triad of Wholesome |
♦ 1038. pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā ... pe ... sattannaṃ cittānaṃ kati kusalā, kati akusalā, kati abyākatā? |
♦ 1038. Of the five aggregates, how many are wholesome, how many are unwholesome, how many are indeterminate? ... (similar questions for) ... Of the seven consciousnesses, how many are wholesome, how many are unwholesome, how many are indeterminate? |
♦ rūpakkhandho abyākato. |
The aggregate of form is indeterminate. |
cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā. |
The four aggregates may be wholesome, may be unwholesome, may be indeterminate. |
dasāyatanā abyākatā. |
The ten sense-bases are indeterminate. |
dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā. |
The two sense-bases may be wholesome, may be unwholesome, may be indeterminate. |
soḷasa dhātuyo abyākatā. |
The sixteen elements are indeterminate. |
dve dhātuyo siyā kusalā, siyā akusalā, siyā abyākatā. |
The two elements may be wholesome, may be unwholesome, may be indeterminate. |
samudayasaccaṃ akusalaṃ. |
The truth of origin is unwholesome. |
maggasaccaṃ kusalaṃ. |
The truth of the path is wholesome. |
nirodhasaccaṃ abyākataṃ. |
The truth of cessation is indeterminate. |
dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. |
The truth of suffering may be wholesome, may be unwholesome, may be indeterminate. |
♦ dasindriyā abyākatā. |
The ten faculties are indeterminate. |
domanassindriyaṃ akusalaṃ. |
The faculty of mental pain is unwholesome. |
anaññātaññassāmītindriyaṃ kusalaṃ. |
The faculty of "I shall know what is not yet known" is wholesome. |
cattārindriyā siyā kusalā, siyā abyākatā. |
The four faculties may be wholesome, may be indeterminate. |
cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā. |
The six faculties may be wholesome, may be unwholesome, may be indeterminate. |
♦ tayo kusalahetū kusalā. |
The three wholesome roots are wholesome. |
tayo akusalahetū akusalā. |
The three unwholesome roots are unwholesome. |
tayo abyākatahetū abyākatā. |
The three indeterminate roots are indeterminate. |
kabaḷīkāro āhāro abyākato. |
Nutriment as edible food is indeterminate. |
tayo āhārā siyā kusalā, siyā akusalā, siyā abyākatā. |
The three nutriments may be wholesome, may be unwholesome, may be indeterminate. |
cha phassā abyākatā. |
The six contacts are indeterminate. |
manoviññāṇadhātusamphasso siyā kusalo, siyā akusalo, siyā abyākato. |
Contact of the mind-consciousness element may be wholesome, may be unwholesome, may be indeterminate. |
cha vedanā... cha saññā... cha cetanā... cha cittā abyākatā. |
The six feelings... the six perceptions... the six volitions... the six consciousnesses are indeterminate. |
manoviññāṇadhātu siyā kusalā, siyā akusalā, siyā abyākatā. |
The mind-consciousness element may be wholesome, may be unwholesome, may be indeterminate. |
♦ 2. vedanātikaṃ |
♦ 2. The Triad of Feeling |
♦ 1039. pañcannaṃ khandhānaṃ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā ... pe ... sattannaṃ cittānaṃ kati sukhāya vedanāya sampayuttā, kati dukkhāya vedanāya sampayuttā, kati adukkhamasukhāya vedanāya sampayuttā? |
♦ 1039. Of the five aggregates, how many are associated with pleasant feeling, how many are associated with painful feeling, how many are associated with neither-pleasant-nor-painful feeling? ... (similar questions for) ... Of the seven consciousnesses, how many are associated with pleasant feeling, how many are associated with painful feeling, how many are associated with neither-pleasant-nor-painful feeling? |
♦ dve khandhā na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, adukkhamasukhāya vedanāya sampayuttātipi. |
The two aggregates are not to be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The three aggregates may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
♦ dasāyatanā na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, adukkhamasukhāya vedanāya sampayuttātipi. |
The ten sense-bases are not to be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
manāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ. |
The mind-base may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
dhammāyatanaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ sukhāya vedanāya sampayuttantipi, dukkhāya vedanāya sampayuttantipi, adukkhamasukhāya vedanāya sampayuttantipi. |
The dhamma-base may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling, or it may not be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
♦ dasa dhātuyo na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, adukkhamasukhāya vedanāya sampayuttātipi. |
The ten elements are not to be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
pañca dhātuyo adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā. |
The five elements are associated with neither-pleasant-nor-painful feeling; the body-consciousness element may be associated with pleasant feeling, or may be associated with painful feeling. |
manoviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The mind-consciousness element may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
dhammadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā, siyā na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, adukkhamasukhāya vedanāya sampayuttātipi. |
The dhamma-element may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling, or it may not be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
♦ dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The two truths may be associated with pleasant feeling, may be associated with neither-pleasant-nor-painful feeling. |
nirodhasaccaṃ na vattabbaṃ sukhāya vedanāya sampayuttantipi, dukkhāya vedanāya sampayuttantipi, adukkhamasukhāya vedanāya sampayuttantipi. |
The truth of cessation is not to be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ sukhāya vedanāya sampayuttantipi, dukkhāya vedanāya sampayuttantipi, adukkhamasukhāya vedanāya sampayuttantipi. |
The truth of suffering may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling, or it may not be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
♦ dvādasindriyā na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, adukkhamasukhāya vedanāya sampayuttātipi. |
The twelve faculties are not to be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The six faculties may be associated with pleasant feeling, may be associated with neither-pleasant-nor-painful feeling. |
tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The three faculties may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
jīvitindriyaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ sukhāya vedanāya sampayuttantipi, dukkhāya vedanāya sampayuttantipi, adukkhamasukhāya vedanāya sampayuttantipi. |
The faculty of life may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling, or it may not be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
♦ doso akusalahetu dukkhāya vedanāya sampayutto. |
Aversion, the unwholesome root, is associated with painful feeling. |
satta hetū siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The seven roots may be associated with pleasant feeling, may be associated with neither-pleasant-nor-painful feeling. |
moho akusalahetu siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā dukkhamasukhāya vedanāya sampayutto. |
Delusion, the unwholesome root, may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
♦ kabaḷīkāro āhāro na vattabbo sukhāya vedanāya sampayuttoti pi, dukkhāya vedanāya sampayuttotipi, adukkhamasukhāya vedanāya sampayuttotipi. |
Nutriment as edible food is not to be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
tayo āhārā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The three nutriments may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
♦ pañca phassā adukkhamasukhāya vedanāya sampayuttā. |
The five contacts are associated with neither-pleasant-nor-painful feeling. |
kāyaviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto. |
Contact of the body-consciousness element may be associated with pleasant feeling, or may be associated with painful feeling. |
manoviññāṇadhātusamphasso siyā sukhāya vedanāya sampayutto, siyā dukkhāya vedanāya sampayutto, siyā adukkhamasukhāya vedanāya sampayutto. |
Contact of the mind-consciousness element may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
♦ satta vedanā na vattabbā sukhāya vedanāya sampayuttātipi, dukkhāya vedanāya sampayuttātipi, adukkhamasukhāya vedanāya sampayuttātipi. |
The seven feelings are not to be spoken of as associated with pleasant feeling, or associated with painful feeling, or associated with neither-pleasant-nor-painful feeling. |
pañca saññā... pañca cetanā... pañca cittā adukkhamasukhāya vedanāya sampayuttā, kāyaviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā. |
The five perceptions... the five volitions... the five consciousnesses are associated with neither-pleasant-nor-painful feeling; the body-consciousness element may be associated with pleasant feeling, or may be associated with painful feeling. |
manoviññāṇadhātu siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. |
The mind-consciousness element may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-pleasant-nor-painful feeling. |
♦ 3. vipākattikaṃ |
♦ 3. The Triad of Result |
♦ 1040. pañcannaṃ khandhānaṃ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā ... pe ... sattannaṃ cittānaṃ kati vipākā, kati vipākadhammadhammā, kati nevavipākanavipākadhammadhammā? |
♦ 1040. Of the five aggregates, how many are results, how many are result-conditionable phenomena, how many are neither-results-nor-result-conditionable phenomena? ... (similar questions for) ... Of the seven consciousnesses, how many are results, how many are result-conditionable phenomena, how many are neither-results-nor-result-conditionable phenomena? |
♦ rūpakkhandho nevavipākanavipākadhammadhammo. |
The aggregate of form is neither-results-nor-result-conditionable phenomena. |
cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
The four aggregates may be results, may be result-conditionable phenomena, may be neither-results-nor-result-conditionable phenomena. |
♦ dasāyatanā nevavipākanavipākadhammadhammā. |
The ten sense-bases are neither-results-nor-result-conditionable phenomena. |
dvāyatanā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
The two sense-bases may be results, may be result-conditionable phenomena, may be neither-results-nor-result-conditionable phenomena. |
♦ dasa dhātuyo nevavipākanavipākadhammadhammā. |
The ten elements are neither-results-nor-result-conditionable phenomena. |
pañca dhātuyo vipākā. |
The five elements are results. |
manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā. |
The mind-element may be results, or may be neither-results-nor-result-conditionable phenomena. |
dve dhātuyo siyā vipākā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
The two elements may be results, may be result-conditionable phenomena, may be neither-results-nor-result-conditionable phenomena. |
♦ dve saccā vipākadhammadhammā. |
The two truths are result-conditionable phenomena. |
nirodhasaccaṃ nevavipākanavipākadhammadhammaṃ. |
The truth of cessation is neither-results-nor-result-conditionable phenomena. |
dukkhasaccaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, siyā nevavipākanavipākadhammadhammaṃ. |
The truth of suffering may be a result, may be a result-conditionable phenomenon, may be a neither-result-nor-result-conditionable phenomenon. |
♦ sattindriyā nevavipākanavipākadhammadhammā. |
The seven faculties are neither-results-nor-result-conditionable phenomena. |
tīṇindriyā vipākā. |
The three faculties are results. |
dvindriyā vipākadhammadhammā. |
The two faculties are result-conditionable phenomena. |
aññindriyaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ. |
The faculty of final knowledge may be a result, may be a result-conditionable phenomenon. |
navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
The nine faculties may be results, may be result-conditionable phenomena, may be neither-results-nor-result-conditionable phenomena. |
♦ cha hetū vipākadhammadhammā. |
The six roots are result-conditionable phenomena. |
tayo abyākatahetū siyā vipākā, siyā nevavipākanavipākadhammadhammā. |
The three indeterminate roots may be results, or may be neither-results-nor-result-conditionable phenomena. |
♦ kabaḷīkāro āhāro nevavipākanavipākadhammadhammo. |
Nutriment as edible food is neither-results-nor-result-conditionable phenomena. |
tayo āhārā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
The three nutriments may be results, may be result-conditionable phenomena, may be neither-results-nor-result-conditionable phenomena. |
pañca phassā vipākā. |
The five contacts are results. |
manodhātusamphasso siyā vipāko, siyā nevavipākanavipākadhammadhammo. |
Contact of the mind-element may be a result, or may be a neither-result-nor-result-conditionable phenomenon. |
manoviññāṇadhātusamphasso siyā vipāko, siyā vipākadhammadhammo, siyā nevavipākanavipākadhammadhammo. |
Contact of the mind-consciousness element may be a result, may be a result-conditionable phenomenon, may be a neither-result-nor-result-conditionable phenomenon. |
pañca vedanā... pañca saññā... pañca cetanā... pañca cittā vipākā. |
The five feelings... the five perceptions... the five volitions... the five consciousnesses are results. |
manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā. |
The mind-element may be results, or may be neither-results-nor-result-conditionable phenomena. |
manoviññāṇadhātu siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. |
The mind-consciousness element may be results, may be result-conditionable phenomena, may be neither-results-nor-result-conditionable phenomena. |
♦ 4. upādinnattikaṃ |
♦ 4. The Triad of Clung-to |
♦ 1041. pañcannaṃ khandhānaṃ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnānupādāniyā ... pe ... sattannaṃ cittānaṃ kati upādinnupādāniyā, kati anupādinnupādāniyā, kati anupādinnānupādāniyā? |
♦ 1041. Of the five aggregates, how many are clung-to and clingable, how many are not clung-to but clingable, how many are not clung-to and not clingable? ... (similar questions for) ... Of the seven consciousnesses, how many are clung-to and clingable, how many are not clung-to but clingable, how many are not clung-to and not clingable? |
♦ rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo 4. cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The aggregate of form may be clung-to and clingable, or may be not clung-to but clingable (4). The four aggregates may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
♦ pañcāyatanā upādinnupādāniyā. |
The five sense-bases are clung-to and clingable. |
saddāyatanaṃ anupādinnupādāniyaṃ. |
The sound-base is not clung-to but clingable. |
cattāro āyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā. |
The four sense-bases may be clung-to and clingable, or may be not clung-to but clingable. |
dvāyatanā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The two sense-bases may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
♦ dasa dhātuyo upādinnupādāniyā. |
The ten elements are clung-to and clingable. |
saddadhātu anupādinnupādāniyā. |
The sound-element is not clung-to but clingable. |
pañca dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā. |
The five elements may be clung-to and clingable, or may be not clung-to but clingable. |
dve dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The two elements may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
♦ samudayasaccaṃ anupādinnupādāniyaṃ. |
The truth of origin is not clung-to but clingable. |
dve saccā anupādinnānupādāniyā. |
The two truths are not clung-to and not clingable. |
dukkhasaccaṃ siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ. |
The truth of suffering may be clung-to and clingable, or may be not clung-to but clingable. |
♦ navindriyā upādinnupādāniyā. |
The nine faculties are clung-to and clingable. |
domanassindriyaṃ anupādinnupādāniyaṃ. |
The faculty of mental pain is not clung-to but clingable. |
tīṇindriyā anupādinnānupādāniyā. |
The three faculties are not clung-to and not clingable. |
navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The nine faculties may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
tayo akusalahetū anupādinnupādāniyā. |
The three unwholesome roots are not clung-to but clingable. |
tayo kusalahetū siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The three wholesome roots may be not clung-to but clingable, or may be not clung-to and not clingable. |
tayo abyākatahetū siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The three indeterminate roots may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
♦ kabaḷīkāro āhāro siyā upādinnupādāniyo, siyā anupādinnupādāniyo. |
Nutriment as edible food may be clung-to and clingable, or may be not clung-to but clingable. |
tayo āhārā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā . |
The three nutriments may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
♦ pañca phassā upādinnupādāniyā. |
The five contacts are clung-to and clingable. |
manodhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo. |
Contact of the mind-element may be clung-to and clingable, or may be not clung-to but clingable. |
manoviññāṇadhātusamphasso siyā upādinnupādāniyo, siyā anupādinnupādāniyo, siyā anupādinnānupādāniyo. |
Contact of the mind-consciousness element may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
pañca vedanā... pañca saññā... pañca cetanā... pañca cittā upādinnupādāniyā. |
The five feelings... the five perceptions... the five volitions... the five consciousnesses are clung-to and clingable. |
manodhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā. |
The mind-element may be clung-to and clingable, or may be not clung-to but clingable. |
manoviññāṇadhātu siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnānupādāniyā. |
The mind-consciousness element may be clung-to and clingable, may be not clung-to but clingable, may be not clung-to and not clingable. |
♦ 5. vitakkattikaṃ |
♦ 5. The Triad of Initial Application |
♦ 1042. pañcannaṃ khandhānaṃ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkāvicārā ... pe ... sattannaṃ cittānaṃ kati savitakkasavicārā, kati avitakkavicāramattā, kati avitakkāvicārā? |
♦ 1042. Of the five aggregates, how many are with initial application and sustained application, how many are with sustained application only, how many are without initial application and without sustained application? ... (similar questions for) ... Of the seven consciousnesses, how many are with initial application and sustained application, how many are with sustained application only, how many are without initial application and without sustained application? |
♦ rūpakkhandho avitakkāvicāro. |
The aggregate of form is without initial application and without sustained application. |
tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The three aggregates may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkāvicāro siyā na vattabbo savitakkasavicārotipi, avitakkavicāramattotipi, avitakkāvicārotipi. |
The aggregate of mental formations may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application, or it may not be spoken of as with initial application and sustained application, or with sustained application only, or without initial application and without sustained application. |
♦ dasāyatanā avitakkāvicārā. |
The ten sense-bases are without initial application and without sustained application. |
manāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ. |
The mind-base may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
dhammāyatanaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ, siyā na vattabbaṃ savitakkasavicārantipi, avitakkavicāramattantipi, avitakkāvicārantipi. |
The dhamma-base may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application, or it may not be spoken of as with initial application and sustained application, or with sustained application only, or without initial application and without sustained application. |
♦ pannarasa dhātuyo avitakkāvicārā. |
The fifteen elements are without initial application and without sustained application. |
manodhātu savitakkasavicārā. |
The mind-element is with initial application and sustained application. |
manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The mind-consciousness element may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
dhammadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā, siyā na vattabbā savitakkasavicārātipi, avitakkavicāramattātipi, avitakkāvicārātipi. |
The dhamma-element may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application, or it may not be spoken of as with initial application and sustained application, or with sustained application only, or without initial application and without sustained application. |
♦ samudayasaccaṃ savitakkasavicāraṃ. |
The truth of origin is with initial application and sustained application. |
nirodhasaccaṃ avitakkāvicāraṃ. |
The truth of cessation is without initial application and without sustained application. |
maggasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ. |
The truth of the path may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
dukkhasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkāvicāraṃ, siyā na vattabbaṃ savitakkasavicārantipi, avitakkavicāramattantipi, avitakkāvicārantipi. |
The truth of suffering may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application, or it may not be spoken of as with initial application and sustained application, or with sustained application only, or without initial application and without sustained application. |
♦ navindriyā avitakkāvicārā. |
The nine faculties are without initial application and without sustained application. |
domanassindriyaṃ savitakkasavicāraṃ. |
The faculty of mental pain is with initial application and sustained application. |
upekkhindriyaṃ siyā savitakkasavicāraṃ, siyā avitakkāvicāraṃ. |
The faculty of equanimity may be with initial application and sustained application, or may be without initial application and without sustained application. |
ekādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The eleven faculties may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
♦ tayo akusalahetū savitakkasavicārā. |
The three unwholesome roots are with initial application and sustained application. |
cha hetū siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The six roots may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
kabaḷīkāro āhāro avitakkāvicāro. |
Nutriment as edible food is without initial application and without sustained application. |
tayo āhārā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The three nutriments may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
pañca phassā avitakkāvicārā. |
The five contacts are without initial application and without sustained application. |
manodhātusamphasso savitakkasavicāro. |
Contact of the mind-element is with initial application and sustained application. |
manoviññāṇadhātusamphasso siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkāvicāro. |
Contact of the mind-consciousness element may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
pañca vedanā... pañca saññā... pañca cetanā... pañca cittā avitakkāvicārā manodhātu savitakkasavicārā, manoviññāṇadhātu siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkāvicārā. |
The five feelings... the five perceptions... the five volitions... the five consciousnesses are without initial application and without sustained application. The mind-element is with initial application and sustained application. The mind-consciousness element may be with initial application and sustained application, may be with sustained application only, may be without initial application and without sustained application. |
♦ (1) rūpadukaṃ |
♦ (1) The Dyad of Form |
♦ 1043. pañcannaṃ khandhānaṃ kati rūpā, kati arūpā ... pe ... sattannaṃ cittānaṃ kati rūpā, kati arūpā? |
♦ 1043. Of the five aggregates, how many are form, how many are formless? ... (similar questions for) ... Of the seven consciousnesses, how many are form, how many are formless? |
♦ rūpakkhandho rūpaṃ. |
The aggregate of form is form. |
cattāro khandhā arūpā. |
The four aggregates are formless. |
dasāyatanā rūpā. |
The ten sense-bases are form. |
manāyatanaṃ arūpaṃ. |
The mind-base is formless. |
dhammāyatanaṃ siyā rūpaṃ, siyā arūpaṃ. |
The dhamma-base may be form, or may be formless. |
dasa dhātuyo rūpā. |
The ten elements are form. |
satta dhātuyo arūpā. |
The seven elements are formless. |
dhammadhātu siyā rūpā, siyā arūpā. |
The dhamma-element may be form, or may be formless. |
tīṇi saccāni arūpā. |
The three truths are formless. |
dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ. |
The truth of suffering may be form, or may be formless. |
sattindriyā rūpā. |
The seven faculties are form. |
cuddasindriyā arūpā. |
The fourteen faculties are formless. |
jīvitindriyaṃ siyā rūpaṃ, siyā arūpaṃ. |
The faculty of life may be form, or may be formless. |
nava hetū arūpā. |
The nine roots are formless. |
kabaḷīkāro āhāro rūpaṃ. |
Nutriment as edible food is form. |
tayo āhārā arūpā. |
The three nutriments are formless. |
satta phassā arūpā. |
The seven contacts are formless. |
satta vedanā... satta saññā... satta cetanā satta cittā arūpā. |
The seven feelings... the seven perceptions... the seven volitions... the seven consciousnesses are formless. |
♦ (2) lokiyadukaṃ |
♦ (2) The Dyad of Worldly |
♦ 1044. pañcannaṃ khandhānaṃ kati lokiyā, kati lokuttarā? |
♦ 1044. Of the five aggregates, how many are worldly, how many are supramundane? |
dvādasannaṃ āyatanānaṃ kati lokiyā, kati lokuttarā? |
Of the twelve sense-bases, how many are worldly, how many are supramundane? |
aṭṭhārasannaṃ dhātūnaṃ kati lokiyā, kati lokuttarā? |
Of the eighteen elements, how many are worldly, how many are supramundane? |
catunnaṃ saccānaṃ kati lokiyā, kati lokuttarā ... pe ... sattannaṃ cittānaṃ kati lokiyā, kati lokuttarā? |
Of the four truths, how many are worldly, how many are supramundane? ... (similar questions for) ... Of the seven consciousnesses, how many are worldly, how many are supramundane? |
♦ rūpakkhandho lokiyo. |
The aggregate of form is worldly. |
cattāro khandhā siyā lokiyā, siyā lokuttarā. |
The four aggregates may be worldly, or may be supramundane. |
dasāyatanā lokiyā . |
The ten sense-bases are worldly. |
dve āyatanā siyā lokiyā, siyā lokuttarā. |
The two sense-bases may be worldly, or may be supramundane. |
soḷasa dhātuyo lokiyā. |
The sixteen elements are worldly. |
dve dhātuyo siyā lokiyā, siyā lokuttarā. |
The two elements may be worldly, or may be supramundane. |
dve saccā lokiyā. |
The two truths are worldly. |
dve saccā lokuttarā. |
The two truths are supramundane. |
♦ dasindriyā lokiyā. |
The ten faculties are worldly. |
tīṇindriyā lokuttarā. |
The three faculties are supramundane. |
navindriyā siyā lokiyā, siyā lokuttarā. |
The nine faculties may be worldly, or may be supramundane. |
tayo akusalahetū lokiyā. |
The three unwholesome roots are worldly. |
cha hetū siyā lokiyā, siyā lokuttarā. |
The six roots may be worldly, or may be supramundane. |
kabaḷīkāro āhāro lokiyo. |
Nutriment as edible food is worldly. |
tayo āhārā siyā lokiyā, siyā lokuttarā . |
The three nutriments may be worldly, or may be supramundane. |
cha phassā lokiyā. |
The six contacts are worldly. |
manoviññāṇadhātusamphasso siyā lokiyo, siyā lokuttaro. |
Contact of the mind-consciousness element may be worldly, or may be supramundane. |
cha vedanā lokiyā. |
The six feelings are worldly. |
manoviññāṇadhātusamphassajā vedanā siyā lokiyā, siyā lokuttarā. |
Feeling born of mind-consciousness contact may be worldly, or may be supramundane. |
cha saññā lokiyā. |
The six perceptions are worldly. |
manoviññāṇadhātusamphassajā saññā siyā lokiyā, siyā lokuttarā. |
Perception born of mind-consciousness contact may be worldly, or may be supramundane. |
cha cetanā lokiyā. |
The six volitions are worldly. |
manoviññāṇadhātusamphassajā cetanā siyā lokiyā, siyā lokuttarā. |
Volition born of mind-consciousness contact may be worldly, or may be supramundane. |
cha cittā lokiyā. |
The six consciousnesses are worldly. |
manoviññāṇadhātu siyā lokiyā, siyā lokuttarāti. |
The mind-consciousness element may be worldly, or may be supramundane. |
♦ abhiññā dve sārammaṇā, diṭṭhā kusalavedanā. |
The two direct knowledges have an object, they are seen, wholesome feeling. |
♦ vipākā ca upādinnā, vitakkaṃ rūpalokiyāti. |
Results and clingable, initial application and form, worldly. |
♦ dhammahadayavibhaṅgo niṭṭhito. |
The analysis of the Heart of Dhamma is finished. |
♦ vibhaṅgapakaraṇaṃ niṭṭhitaṃ. |
The Vibhanga (Book of Analysis) is finished. |
Vb-q 1 - vibhaṅga 1 khandha: The Analysis of the Aggregates