PTS cs 3 The king said: ‘He who has intelligence, Nāgasena, has he also wisdom ?’
‘Yes, great king.’ PTS vp Pali 42
‘What; are they both the same?’
‘Yes.’
‘Then would he, with his intelligence—which, you say, is the same as wisdom—be still in bewilderment or not?’
‘In regard to some things, yes; in regard to others, no.’
‘What would he be in bewilderment about?’
‘He would still be in bewilderment as to those parts of learning he had not learnt, as to those countries he had not seen, and as to those names or terms he had not heard.’
‘And wherein would he not be in bewilderment?’
‘As regards that which has been accomplished by insight—(the perception, that is,) of the impermanence PTS vp En 67 of all beings, of the suffering inherent in individuality, and of the non-existence of any soul.’
‘Then what would have become of his delusions on those points.’
‘When intelligence has once arisen, that moment delusion has died away.’
‘Give me an illustration.’
‘It is like the lamp, which when a man has brought into a darkened room, then the darkness would vanish away, and light would appear.’
‘And what, Nāgasena, on the other hand, has then become of his wisdom?’
‘When the reasoning wisdom has effected that which it has to do, then the reasoning ceases to go on. But that which has been acquired by means of it remains—the knowledge, to wit, of the impermanence of every being, of the suffering inherent in individuality, and of the absence of any soul.’
‘Give me an illustration, reverend Sir, of what you have last said.’
‘It is as when a man wants, during the night, to send a letter, and after having his clerk called, has a lamp lit, and gets the letter written. Then, when that has been done, he extinguishes the lamp. But though the lamp had been put out the writing would still be there. Thus does reasoning cease, and knowledge remain.’
‘Give me a further illustration.’
‘In Eastern districts PTS vp Pali 43 The peasants have a custom of arranging five pots full of water behind PTS vp En 68 each hut with the object of putting out at once any spark of fire that may be kindled. Suppose now the house had caught fire, and they had thrown those five potfulls of water over the hut, and the fire had gone out, would those peasants then think of still going on using the water-pots?’
‘No, Sir, the water-pots would be done with. What would be the use of them (on that occasion) any more?’
‘The five water-pots are the five organs of moral sense—faith, to wit, and perseverance in effort, and mindfulness, and meditation, and the reasoning wisdom. The peasantry are the recluse, who is devoted in effort ; the fire is sinfulness. As the fire is put out by the water in the five pots, so is sinfulness extinguished by the five organs of moral sense, and when once extinguished it does not again arise.’
‘Give me a further illustration.’
‘It is like a physician who goes to the sick man with the five kinds of drugs made from medicinal PTS vp En 69 roots, and grinding them up, gives him to drink, and thereby his sickness passes away. Would the physician in that case think of making any further use of the medicine?’
‘Certainly not, the medicine has done its work. What would be the use of any more?’
‘Just so, O king, when sinfulness is destroyed by the five moral powers, then reasoning ceases, but knowledge remains.’
PTS vp Pali 44 ‘Give me a further illustration.’
‘It is like a warrior, at home in war, who takes five javelins and goes down to ‘battle to conquer the foe. And when he has cast them the enemy is broken. There is no need for him to go on casting javelins any more.’
‘Well put, Nāgasena!’
3. Ñāṇapaññāpañha
3. Ñāṇapaññāpañha
Rājā āha—“bhante nāgasena, yassa ñāṇaṁ uppannaṁ, tassa paññā uppannā”ti? “Āma, mahārāja, yassa ñāṇaṁ uppannaṁ, tassa paññā uppannā”ti. “Kiṁ, bhante, yaññeva ñāṇaṁ sāyeva paññā”ti? “Āma, mahārāja, yaññeva ñāṇaṁ sāyeva paññā”ti. “Yassa pana, bhante, taññeva ñāṇaṁ sāyeva paññā uppannā, kiṁ sammuyheyya so, udāhu na sammuyheyyā”ti? “Katthaci, mahārāja, sammuyheyya, katthaci na sammuyheyyā”ti. “Kuhiṁ, bhante, sammuyheyyā”ti? “Aññātapubbesu vā, mahārāja, sippaṭṭhānesu, agatapubbāya vā disāya, assutapubbāya vā nāmapaññattiyā sammuyheyyā”ti. “Kuhiṁ na sammuyheyyā”ti? “Yaṁ kho pana, mahārāja, tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, tahiṁ na sammuyheyyā”ti. “Moho panassa, bhante, kuhiṁ gacchatī”ti? “Moho kho, mahārāja, ñāṇe uppannamatte tattheva nirujjhatī”ti.
“bhante nāgasena, yassa ñāṇaṁ uppannaṁ, tassa paññā uppannā”ti?
“Āma, mahārāja, yassa ñāṇaṁ uppannaṁ, tassa paññā uppannā”ti.
“Kiṁ, bhante, yaññeva ñāṇaṁ sāyeva paññā”ti?
“Āma, mahārāja, yaññeva ñāṇaṁ sāyeva paññā”ti.
“Yassa pana, bhante, taññeva ñāṇaṁ sāyeva paññā uppannā, kiṁ sammuyheyya so, udāhu na sammuyheyyā”ti?
“Katthaci, mahārāja, sammuyheyya, katthaci na sammuyheyyā”ti.
“Kuhiṁ, bhante, sammuyheyyā”ti?
“Aññātapubbesu vā, mahārāja, sippaṭṭhānesu, agatapubbāya vā disāya, assutapubbāya vā nāmapaññattiyā sammuyheyyā”ti.
“Kuhiṁ na sammuyheyyā”ti?
“Yaṁ kho pana, mahārāja, tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, tahiṁ na sammuyheyyā”ti.
“Moho panassa, bhante, kuhiṁ gacchatī”ti?
“Moho kho, mahārāja, ñāṇe uppannamatte tattheva nirujjhatī”ti.
Rājā āha—“bhante nāgasena, yassa ñāṇaṁ uppannaṁ, tassa paññā uppannā”ti? “Āma, mahārāja, yassa ñāṇaṁ uppannaṁ, tassa paññā uppannā”ti. “Kiṁ, bhante, yaññeva ñāṇaṁ sāyeva paññā”ti? “Āma, mahārāja, yaññeva ñāṇaṁ sāyeva paññā”ti. “Yassa pana, bhante, taññeva ñāṇaṁ sāyeva paññā uppannā, kiṁ sammuyheyya so, udāhu na sammuyheyyā”ti? “Katthaci, mahārāja, sammuyheyya, katthaci na sammuyheyyā”ti. “Kuhiṁ, bhante, sammuyheyyā”ti? “Aññātapubbesu vā, mahārāja, sippaṭṭhānesu, agatapubbāya vā disāya, assutapubbāya vā nāmapaññattiyā sammuyheyyā”ti. “Kuhiṁ na sammuyheyyā”ti? “Yaṁ kho pana, mahārāja, tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, tahiṁ na sammuyheyyā”ti. “Moho panassa, bhante, kuhiṁ gacchatī”ti? “Moho kho, mahārāja, ñāṇe uppannamatte tattheva nirujjhatī”ti.
“Opammaṁ karohī”ti. “Yathā, mahārāja, kocideva puriso andhakāragehe padīpaṁ āropeyya, tato andhakāro nirujjheyya, āloko pātubhaveyya; evameva kho, mahārāja, ñāṇe uppannamatte moho tattheva nirujjhatī”ti.
“Yathā, mahārāja, kocideva puriso andhakāragehe padīpaṁ āropeyya, tato andhakāro nirujjheyya, āloko pātubhaveyya;
evameva kho, mahārāja, ñāṇe uppannamatte moho tattheva nirujjhatī”ti.
“Opammaṁ karohī”ti. “Yathā, mahārāja, kocideva puriso andhakāragehe padīpaṁ āropeyya, tato andhakāro nirujjheyya, āloko pātubhaveyya; evameva kho, mahārāja, ñāṇe uppannamatte moho tattheva nirujjhatī”ti.
“Paññā pana, bhante, kuhiṁ gacchatī”ti? “Paññāpi kho, mahārāja, sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Paññā pana, bhante, kuhiṁ gacchatī”ti?
“Paññāpi kho, mahārāja, sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Paññā pana, bhante, kuhiṁ gacchatī”ti? “Paññāpi kho, mahārāja, sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhante nāgasena, yaṁ panetaṁ brūsi ‘paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ “aniccan”ti vā “dukkhan”ti vā “anattā”ti vā, taṁ na nirujjhatī’ti, tassa opammaṁ karohī”ti. “Yathā, mahārāja, yo koci puriso rattiṁ lekhaṁ pesetukāmo lekhakaṁ pakkosāpetvā padīpaṁ āropetvā lekhaṁ likhāpeyya, likhite pana lekhe padīpaṁ vijjhāpeyya, vijjhāpitepi padīpe lekhaṁ na vinasseyya. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhante nāgasena, yaṁ panetaṁ brūsi ‘paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ “aniccan”ti vā “dukkhan”ti vā “anattā”ti vā, taṁ na nirujjhatī’ti, tassa opammaṁ karohī”ti.
“Yathā, mahārāja, yo koci puriso rattiṁ lekhaṁ pesetukāmo lekhakaṁ pakkosāpetvā padīpaṁ āropetvā lekhaṁ likhāpeyya, likhite pana lekhe padīpaṁ vijjhāpeyya, vijjhāpitepi padīpe lekhaṁ na vinasseyya.
Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhante nāgasena, yaṁ panetaṁ brūsi ‘paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ “aniccan”ti vā “dukkhan”ti vā “anattā”ti vā, taṁ na nirujjhatī’ti, tassa opammaṁ karohī”ti. “Yathā, mahārāja, yo koci puriso rattiṁ lekhaṁ pesetukāmo lekhakaṁ pakkosāpetvā padīpaṁ āropetvā lekhaṁ likhāpeyya, likhite pana lekhe padīpaṁ vijjhāpeyya, vijjhāpitepi padīpe lekhaṁ na vinasseyya. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Yathā, mahārāja, puratthimesu janapadesu manussā anugharaṁ pañca pañca udakaghaṭakāni ṭhapenti ālimpanaṁ vijjhāpetuṁ, ghare paditte tāni pañca udakaghaṭakāni gharassūpari khipanti, tato aggi vijjhāyati, kiṁ nu kho, mahārāja, tesaṁ manussānaṁ evaṁ hoti ‘puna tehi ghaṭehi ghaṭakiccaṁ karissāmā’”ti? “Na hi, bhante, alaṁ tehi ghaṭehi, kiṁ tehi ghaṭehī”ti? “Yathā, mahārāja, pañca udakaghaṭakāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ. Yathā te manussā, evaṁ yogāvacaro daṭṭhabbo. Yathā aggi, evaṁ kilesā daṭṭhabbā. Yathā pañcahi udakaghaṭakehi aggi vijjhāpīyati, evaṁ pañcindriyehi kilesā vijjhāpiyanti, vijjhāpitāpi kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti.
“Yathā, mahārāja, puratthimesu janapadesu manussā anugharaṁ pañca pañca udakaghaṭakāni ṭhapenti ālimpanaṁ vijjhāpetuṁ, ghare paditte tāni pañca udakaghaṭakāni gharassūpari khipanti, tato aggi vijjhāyati, kiṁ nu kho, mahārāja, tesaṁ manussānaṁ evaṁ hoti ‘puna tehi ghaṭehi ghaṭakiccaṁ karissāmā’”ti?
“Na hi, bhante, alaṁ tehi ghaṭehi, kiṁ tehi ghaṭehī”ti?
“Yathā, mahārāja, pañca udakaghaṭakāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ.
Yathā te manussā, evaṁ yogāvacaro daṭṭhabbo.
Yathā aggi, evaṁ kilesā daṭṭhabbā.
Yathā pañcahi udakaghaṭakehi aggi vijjhāpīyati, evaṁ pañcindriyehi kilesā vijjhāpiyanti, vijjhāpitāpi kilesā na puna sambhavanti.
Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Yathā, mahārāja, puratthimesu janapadesu manussā anugharaṁ pañca pañca udakaghaṭakāni ṭhapenti ālimpanaṁ vijjhāpetuṁ, ghare paditte tāni pañca udakaghaṭakāni gharassūpari khipanti, tato aggi vijjhāyati, kiṁ nu kho, mahārāja, tesaṁ manussānaṁ evaṁ hoti ‘puna tehi ghaṭehi ghaṭakiccaṁ karissāmā’”ti? “Na hi, bhante, alaṁ tehi ghaṭehi, kiṁ tehi ghaṭehī”ti? “Yathā, mahārāja, pañca udakaghaṭakāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ. Yathā te manussā, evaṁ yogāvacaro daṭṭhabbo. Yathā aggi, evaṁ kilesā daṭṭhabbā. Yathā pañcahi udakaghaṭakehi aggi vijjhāpīyati, evaṁ pañcindriyehi kilesā vijjhāpiyanti, vijjhāpitāpi kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Yathā, mahārāja, vejjo pañcamūlabhesajjāni gahetvā gilānakaṁ upasaṅkamitvā tāni pañcamūlabhesajjāni pisitvā gilānakaṁ pāyeyya, tehi ca dosā niddhameyyuṁ, kiṁ nu kho, mahārāja, tassa vejjassa evaṁ hoti ‘puna tehi pañcamūlabhesajjehi bhesajjakiccaṁ karissāmī’”ti? *pisitvā → piṁsitvā (bj, maku, pts-vp-pli1)“Na hi, bhante, alaṁ tehi pañcamūlabhesajjehi, kiṁ tehi pañcamūlabhesajjehī”ti? “Yathā, mahārāja, pañcamūlabhesajjāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ, yathā vejjo, evaṁ yogāvacaro daṭṭhabbo. Yathā byādhi, evaṁ kilesā daṭṭhabbā. Yathā byādhito puriso, evaṁ puthujjano daṭṭhabbo. Yathā pañcamūlabhesajjehi gilānassa dosā niddhantā, dose niddhante gilāno arogo hoti, evaṁ pañcindriyehi kilesā niddhamīyanti, niddhamitā ca kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti.
“Yathā, mahārāja, vejjo pañcamūlabhesajjāni gahetvā gilānakaṁ upasaṅkamitvā tāni pañcamūlabhesajjāni pisitvā gilānakaṁ pāyeyya, tehi ca dosā niddhameyyuṁ, kiṁ nu kho, mahārāja, tassa vejjassa evaṁ hoti ‘puna tehi pañcamūlabhesajjehi bhesajjakiccaṁ karissāmī’”ti? *pisitvā → piṁsitvā (bj, maku, pts-vp-pli1)
“Na hi, bhante, alaṁ tehi pañcamūlabhesajjehi, kiṁ tehi pañcamūlabhesajjehī”ti?
“Yathā, mahārāja, pañcamūlabhesajjāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ, yathā vejjo, evaṁ yogāvacaro daṭṭhabbo.
Yathā byādhi, evaṁ kilesā daṭṭhabbā.
Yathā byādhito puriso, evaṁ puthujjano daṭṭhabbo.
Yathā pañcamūlabhesajjehi gilānassa dosā niddhantā, dose niddhante gilāno arogo hoti, evaṁ pañcindriyehi kilesā niddhamīyanti, niddhamitā ca kilesā na puna sambhavanti.
Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Yathā, mahārāja, vejjo pañcamūlabhesajjāni gahetvā gilānakaṁ upasaṅkamitvā tāni pañcamūlabhesajjāni pisitvā gilānakaṁ pāyeyya, tehi ca dosā niddhameyyuṁ, kiṁ nu kho, mahārāja, tassa vejjassa evaṁ hoti ‘puna tehi pañcamūlabhesajjehi bhesajjakiccaṁ karissāmī’”ti? *pisitvā → piṁsitvā (bj, maku, pts-vp-pli1)“Na hi, bhante, alaṁ tehi pañcamūlabhesajjehi, kiṁ tehi pañcamūlabhesajjehī”ti? “Yathā, mahārāja, pañcamūlabhesajjāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ, yathā vejjo, evaṁ yogāvacaro daṭṭhabbo. Yathā byādhi, evaṁ kilesā daṭṭhabbā. Yathā byādhito puriso, evaṁ puthujjano daṭṭhabbo. Yathā pañcamūlabhesajjehi gilānassa dosā niddhantā, dose niddhante gilāno arogo hoti, evaṁ pañcindriyehi kilesā niddhamīyanti, niddhamitā ca kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Yathā, mahārāja, saṅgāmāvacaro yodho pañca kaṇḍāni gahetvā saṅgāmaṁ otareyya parasenaṁ vijetuṁ, so saṅgāmagato tāni pañca kaṇḍāni khipeyya, tehi ca parasenā bhijjeyya, kiṁ nu kho, mahārāja, tassa saṅgāmāvacarassa yodhassa evaṁ hoti ‘puna tehi kaṇḍehi kaṇḍakiccaṁ karissāmī’”ti? “Na hi, bhante, alaṁ tehi kaṇḍehi, kiṁ tehi kaṇḍehī”ti? “Yathā, mahārāja, pañca kaṇḍāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ. Yathā, mahārāja, saṅgāmāvacaro yodho, evaṁ yogāvacaro daṭṭhabbo. Yathā parasenā, evaṁ kilesā daṭṭhabbā. Yathā pañcahi kaṇḍehi parasenā bhijjati, evaṁ pañcindriyehi kilesā bhijjanti, bhaggā ca kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti.
“Yathā, mahārāja, saṅgāmāvacaro yodho pañca kaṇḍāni gahetvā saṅgāmaṁ otareyya parasenaṁ vijetuṁ, so saṅgāmagato tāni pañca kaṇḍāni khipeyya, tehi ca parasenā bhijjeyya, kiṁ nu kho, mahārāja, tassa saṅgāmāvacarassa yodhassa evaṁ hoti ‘puna tehi kaṇḍehi kaṇḍakiccaṁ karissāmī’”ti?
“Na hi, bhante, alaṁ tehi kaṇḍehi, kiṁ tehi kaṇḍehī”ti?
“Yathā, mahārāja, pañca kaṇḍāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ.
Yathā, mahārāja, saṅgāmāvacaro yodho, evaṁ yogāvacaro daṭṭhabbo.
Yathā parasenā, evaṁ kilesā daṭṭhabbā.
Yathā pañcahi kaṇḍehi parasenā bhijjati, evaṁ pañcindriyehi kilesā bhijjanti, bhaggā ca kilesā na puna sambhavanti.
Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Yathā, mahārāja, saṅgāmāvacaro yodho pañca kaṇḍāni gahetvā saṅgāmaṁ otareyya parasenaṁ vijetuṁ, so saṅgāmagato tāni pañca kaṇḍāni khipeyya, tehi ca parasenā bhijjeyya, kiṁ nu kho, mahārāja, tassa saṅgāmāvacarassa yodhassa evaṁ hoti ‘puna tehi kaṇḍehi kaṇḍakiccaṁ karissāmī’”ti? “Na hi, bhante, alaṁ tehi kaṇḍehi, kiṁ tehi kaṇḍehī”ti? “Yathā, mahārāja, pañca kaṇḍāni, evaṁ pañcindriyāni daṭṭhabbāni saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ. Yathā, mahārāja, saṅgāmāvacaro yodho, evaṁ yogāvacaro daṭṭhabbo. Yathā parasenā, evaṁ kilesā daṭṭhabbā. Yathā pañcahi kaṇḍehi parasenā bhijjati, evaṁ pañcindriyehi kilesā bhijjanti, bhaggā ca kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṁ katvā tattheva nirujjhati, yaṁ pana tāya paññāya kataṁ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṁ na nirujjhatī”ti.
“Kallosi, bhante nāgasenā”ti.
“Kallosi, bhante nāgasenā”ti.
“Kallosi, bhante nāgasenā”ti.
Ñāṇapaññāpañho tatiyo. *Ñāṇapaññāpañho → paññānirujjhanapañho (maku)
Ñāṇapaññāpañho tatiyo. *Ñāṇapaññāpañho → paññānirujjhanapañho (maku)
Ñāṇapaññāpañho tatiyo. *Ñāṇapaññāpañho → paññānirujjhanapañho (maku)