Minor Collection

2. Chapter Beginning With Coupling

Treatise on Discriminations

Khuddaka Nikāya

2. Yuganaddhavagga

Paṭisambhidākathā

Minor Collection

2. Chapter Beginning With Coupling

Treatise on Discriminations

Khuddaka Nikāya

2. Yuganaddhavagga

Paṭisambhidākathā

Treatise on Discriminations

Ruta suttaPs 2.6Sutta Piṭaka › Khuddaka Nikāya › Paṭisambhidāmagga › 2. Yuganaddhavagga › Paṭisambhidākathā

← Suttas

Vista:

PTS vp En 3291. “Thus I heard. At one time the Blessed One was living at Benares in the Deer Park at Isipatana. There he addressed the bhikkhus of the Group of Five thus:

‘Bhikkhus, there are these two extremes that ought not to be cultivated by one who has gone forth. What two? There is devotion to pursuit of sensual desires, which is low, coarse, vulgar, ignoble and harmful; and there is devotion to self-mortification, which is painful, ignoble and harmful. The middle way discovered by the Perfect One avoids both these extremes; it creates an eye, creates knowledge, and leads to peace, to direct knowledge, to full enlightenment, to nibbana. And what is that middle way? It is this noble Eightfold Path, that is to say: right view, right thought, right speaking, right acting, right living, right effort, right mindfulness, right concentration. That is the middle way discovered by the Perfect One, which creates an eye, creates knowledge, and leads to peace, to direct knowledge, to full enlightenment, to nibbana.

‘There is this noble actuality of suffering: birth is suffering, ageing is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, dissociation from what is liked is suffering, not to get what one wants is suffering—in short, the five aggregates [as objects] of clinging are suffering.

‘There is this noble actuality of the origin of suffering: it is craving, which produces renewed being, is accompanied by delight and greed, delighting in this and that; in other words, craving for sensual desires, craving for being, craving for non-being.

‘There is this noble actuality of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the denying, relinquishing, leaving, rejecting of it.

‘There is this noble actuality of the way leading to the cessation of suffering: it is this noble eightfold path, that is to say: right view, right thought, right speaking, right acting, right living, right effort, right mindfulness, right concentration.

‘There is this noble actuality of suffering: such was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard before. This noble actuality of suffering must be fully understood: such was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard PTS vp En 330 before. This noble actuality of suffering has been fully understood: such was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard before.

‘There is this noble actuality of the origin of suffering: such was the eye that arose, … the light that arose, in me about ideas not heard before. This noble actuality of the origin of suffering must be abandoned: such was the eye that arose, … the light that arose, in me about ideas not heard before. This noble actuality of the origin of suffering has been abandoned: such was the eye that arose, … the light that arose, in me about ideas not heard before.

‘There is this noble actuality of the cessation of suffering: such was the eye that arose, … the light that arose, in me about ideas not heard before. This noble actuality of the cessation of suffering must be realized: such was the eye that arose, … the light that arose, in me about ideas not heard before. This noble actuality of the cessation of suffering has been realized: such was the eye that arose, … the light that arose in me about ideas not heard before.

‘There is this noble actuality of the way leading to the cessation of suffering: such was the eye that arose, … the light that arose, in me about ideas not heard before. This noble actuality of the way leading to the cessation of suffering must be developed: such was the eye that arose, … the light that arose, in me about ideas not heard before. This noble actuality of the way leading to the cessation of suffering has been developed: such was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard before.

‘As long as my correct knowledge and seeing in these twelve aspects—in these three phases in regard to these four noble actualities—was not quite purified, so long did I not claim to have discovered the full enlightenment that is supreme in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, its princes and men. But as soon as my correct knowledge and seeing in these twelve aspects—in these three phases in regard to each of these four noble actualities—was quite purified, then I claimed to have discovered the full enlightenment that is supreme in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, its princes and men.

‘The knowledge and seeing arose in me: My will's deliverance is unassailable; this is the last birth; there is now no renewal of being’.

‘So the Blessed One said. The bhikkhus of the Group of Five were glad, and they rejoiced at the Blessed One's words.

‘NowPTS vp En 331 while this discourse was being delivered, the spotless, stainless Eye of the True Idea arose in the venerable Koṇḍañña thus: “All that is subject to arising is subject to cessation”.

‘And when the Wheel of the True Idea had been set rolling by the Blessed One, the earth deities cried out: “At Benares, in the Deer Park at Isipatana, a Perfect One, Accomplished and fully Enlightened, has set the matchless Wheel of the True Idea rolling, that cannot be stopped by ascetic or brahman or deity or Māra or Brahmā God or anyone in the world”. And hearing the earth deities' cry, the deities of the Cātumahārājika Heaven cried out: “At Benares, …” And hearing the Cātumahārājika deities' cry, the deities of Tāvatiṃsa … the deities of Tusita … the deities of Yāma … the deities of Nimmānarati … the deities of Paranimmitavasavatti … the deities of Brahmā's Retinue cried out: “At Benares, …” So the news went at that moment, at that minute, at that instant right up to the Brahmā World. And this ten-thousand-fold world principle shook and quaked and trembled while a great measureless light surpassing the splendour of the gods appeared in the world. Then the Blessed One exclaimed: “Koṇḍañña knows, Koṇḍañña knows”!, and so that venerable one acquired the name Aññatar Koṇḍañña—Koṇḍañña who knows’,”.

2. “There is this noble actuality of suffering: such was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard before”.

3. The eye that arose: in what sense? The knowledge that arose: in what sense? The understanding that arose: in what sense? The recognition that arose: in what sense? The light that arose: in what sense?

The eye that arose in the meaning of seeing. The knowledge that arose in the meaning of what-is-known. The understanding that arose in the meaning of act-of-understanding. The recognition that arose in the meaning of penetration. The light that arose in the meaning of illumination.

4. The eye is an idea, the knowledge is an idea, the understanding is an idea, the recognition is an idea, the light is an idea. These five ideas are the supporting object and the domain of the discrimination-of-ideas. Those that are its supporting object are its domain; those that are its domain are its supporting object. Hence it is said: Knowledge of ideas is the discrimination-of-ideas.

Meaning as seeing is a meaning, meaning as what-is-known is a meaning, meaning as act-of-understanding is a meaning, meaning as penetration is a meaning, meaning as illumination is a meaning. These five meanings are the supporting object and the domain of the discrimination-of-meaning. Those that are its supporting object are its domain; those that are its PTS vp En 332 domain are its supporting object. Hence it is said: Knowledge of meanings is the discrimination-of-meaning.

There are enunciation of word-language in order to indicate the five sorts of ideas and enunciation of word-language in order to indicate the five sorts of meanings. These ten sorts of language are the supporting object and the domain of the discrimination-of-language. Those that are its supporting object are its domain; those that are its domain are its supporting object. Hence it is said: Knowledge of kinds of language is discrimination-of-language.

There are [instances of] knowledge of the five sorts of ideas and [instances of] knowledge of the five sorts of meaning and [instances of] knowledge of the ten sorts of language. These twenty [instances of] knowledge are the supporting object and the domain of the discrimination-of-perspicuity. Those that are its supporting object are its domain; those that are its domain are its supporting object. Hence it is said: Knowledge of kinds of perspicuity is discrimination-of-perspicuity.

5. “This noble actuality of suffering is to be fully understood: such was the eye that arose, … about ideas not heard before”.

6.–7. The eye that arose: in what sense? … [repeat § 3]

8. “This noble actuality of suffering has been fully understood: such was the eye that arose, … about ideas not heard before”.

9.–10. The eye that arose: in what sense? … [repeat § 3]. … Hence it is said: Knowledge of kinds of perspicuity is discrimination-of-perspicuity.

11. In the case of the noble actuality of suffering there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

12. “There is this noble actuality of the origin of suffering: such was the eye that arose, … about ideas not heard before”.

13. The eye that arose: in what sense? …

14. The eye is an idea, …

15. “This noble actuality of the origin of suffering is to be abandoned: such was the eye that arose, … about ideas not heard before”.

16.–17. The eye that arose: in what sense? …

18. “This noble actuality of the origin of suffering has been abandoned: such was the eye that arose, … about ideas not heard before”.

19.–20. The eye that arose: in what sense? …

21. In the case of the noble actuality of the origin of suffering there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

PTS vp En 33322. “There is this noble actuality of the cessation of suffering: such was the eye that arose, … about ideas not heard before”.

23.–24. The eye that arose: in what sense? …

25. “This noble actuality of the cessation of suffering is to be realized: such was the eye that arose, … about ideas not heard before”.

26.–27. The eye that arose: in what sense? …

28. “This noble actuality of the cessation of suffering has been realized: such was the eye that arose, … about ideas not heard before”.

29.–30. The eye that arose: in what sense? …

31. In the case of the noble actuality of the cessation of suffering there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

32. “There is this noble actuality of the way leading to the cessation of suffering: such was the eye that arose, … about ideas not heard before”.

33.–34. The eye that arose: in what sense? …

35. “This noble actuality of the way leading to the cessation of suffering is to be developed: such was the eye that arose, … about ideas not heard before”.

36.–37. The eye that arose: in what sense? …

38. “This noble actuality of the way leading to the cessation of suffering has been developed: such was the eye that arose, … about ideas not heard before”.

39.–40. The eye that arose: in what sense? …

41. In the case of the noble actuality of the way leading to the cessation of suffering there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

42. In the case of the four actualities together there are 60 ideas, 60 meanings, 120 [instances of] language, and 240 [instances of] knowledge.

43. “There is this contemplation of the body: such, bhikkhus, was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard before. This contemplation of the body as a body is to be developed: such, bhikkhus, was the eye that arose, … the light that arose, in me about ideas not heard before. This contemplation of the body as a body has been developed: such was the eye that arose, … the light that arose, in me about ideas not heard before.

“There is this contemplation of feelings as feelings: such, …

“There is this contemplation of cognizance as cognizance: such, …

“There PTS vp En 334 is this contemplation of ideas as ideas: such, … not heard before”.

44. “There is this contemplation of the body as a body: such was the eye that arose, … about ideas not heard before”.

45. The eye arose: in what sense? … [as in § 3]

The eye that arose in the meaning of seeing … The light that arose in the meaning of illumination.

46. The eye is an idea, … [and so on as in § 4] … Hence it is said: Knowledge of kinds of perspicuity is discrimination-of-perspicuity.

47. “This contemplation of the body as a body is to be developed: such was the eye that arose, … about ideas not heard before”.

48.–49. The eye that arose: in what sense? …

50. “This contemplation of the body as a body has been developed: such was the eye that arose, … about ideas not heard before”.

51.–52. The eye that arose: in what sense? …

53. In the case of the contemplation of the body as a body there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

54. “There is this contemplation of feelings as feelings: such was the eye that arose, … about ideas not heard before”.

55.–56. The eye that arose: in what sense?

57. “This contemplation of feelings as feelings is to be developed: such was the eye that arose, … about ideas not heard before”.

58.–59. The eye that arose: in what sense? …

60. “This contemplation of feelings as feelings has been developed: such was the eye that arose, … about ideas not heard before”.

61.–62. The eye that arose: in what sense? …

63. In the case of contemplation of feelings as feelings there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

64. “There is this contemplation of cognizance as cognizance: such was the eye that arose, … about ideas not heard before”.

65.–66. The eye that arose: in what sense? …

67. “This contemplation of cognizance as cognizance is to be developed: such was the eye that arose, … about ideas not heard before”.

PTS vp En 33568.–69. The eye that arose: in what sense?

70. “This contemplation of cognizance as cognizance has been developed: such was the eye that arose, … about ideas not heard before”.

71.–72. The eye that arose: in what sense? …

73. In the case of contemplation of cognizance as cognizance there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

74. “There is this contemplation of ideas as ideas: such was the eye that arose, … about ideas not heard before”.

75.–76. The eye that arose: in what sense?

77. “This contemplation of ideas as ideas is to be developed: such was the eye that arose, … about ideas not heard before”.

78.–79. The eye that arose: in what sense? …

80. “This contemplation of ideas as ideas has been developed: such was the eye that arose, … about ideas not heard before”.

81.–82. The eye that arose: in what sense? …

83. In the case of contemplation of ideas as ideas there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

84. In the case of the four foundations of mindfulness together there are 60 ideas, 60 meanings, 120 [instances of] language, and 240 [instances of] knowledge.

85. “There is this basis for success (road to power) that possesses both concentration due to zeal and the volitional-formation to endeavour: such, bhikkhus, was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard before. This basis for success that possesses concentration due to zeal and the volitional-formation to endeavour is to be developed: such, bhikkhus, was the eye that arose, … the light that arose, in me about ideas not heard before. This basis for success that possesses concentration due to zeal and the volitional-formation to endeavour has been developed: such, bhikkhus, was the eye that arose, … the light that arose, in me about ideas not heard before.

“There is this basis for success that possesses both concentration due to energy and the volitional-formation to endeavour …

“There is this basis for success that possesses both concentration due to cognizance and the volitional-formation to endeavour: …

“There PTS vp En 336 is this basis for success that possesses both concentration due to inquiry and the volitional-formation to endeavour …”.

86. “There is this basis for success that possesses both concentration due to zeal and the volitional-formation to endeavour: such was the eye that arose, … about ideas not heard before”.

87.–88. The eye that arose: in what sense? …

89. “This basis for success that possesses both concentration due to zeal and the volitional-formation to endeavour is to be developed: such, bhikkhus, was the eye that arose, … about ideas not heard before”.

90.–91. The eye that arose: in what sense? …

92. “This basis for success that possesses both concentration due to zeal and the volitional-formation to endeavour has been developed: such was the eye that arose, … about ideas not heard before”.

93.–94. The eye that arose: in what sense? …

95. In the case of the basis for success that possesses both concentration due to zeal and the volitional-formation to endeavour there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

96.–104. “There is this basis for success that possesses both concentration due to energy and the volitional-formation to endeavour: such was the eye that arose, … about ideas not heard before”.

… [complete as above] …

105. In the case of the basis for success that possesses both concentration due to energy and the volitional-formation to endeavour there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

106.–114. “There is this basis for success that possesses both concentration due to cognizance and the volitional-formation to endeavour: such was the eye that arose, … about ideas not heard before”.

… [complete as above] …

115. In the case of the basis for success that possesses both concentration due to cognizance and the volitional-formation to endeavour there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

116.–124. “There is this basis for success that possesses both concentration due to inquiry and the volitional-formation to endeavour: such was the eye that arose, … about ideas not heard before”.

… PTS vp En 337 [complete as above] …

125. In the case of the basis for success that possesses both concentration due to inquiry and the volitional-formation to endeavour there are 15 ideas, 15 meanings, 30 [instances of] language, and 60 [instances of] knowledge.

126. In the case of the four bases for success together there are 60 ideas, 60 meanings, 120 [instances of] language, and 240 [instances of] knowledge.

127. “Arising, arising: such, bhikkhus, was the eye that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in the Bodhisatta Vipassin about ideas not heard before”.

“Cessation, cessation: such, bhikkhus, was the eye that arose, … the light that arose, in the Bodhisatta Vipassin about ideas not heard before”.

128. In the Bodhisatta Vipassin's declaration there are 10 ideas, 10 meanings, 20 [instances of] language, and 40 [instances of] knowledge.

129.–130. “Arising, arising: such, bhikkhus, was the eye that arose, … in the Bodhisatta Sikhin …”.

131.–132. “ … in the Bodhisatta Vessabhū …”.

133.–134. “ … in the Bodhisatta Kakusandha …”.

135.–136. “ … in the Bodhisatta Koṇāgamana …”.

137.–138. “ … in the Bodhisatta Kassapa …”.

139. “Arising, arising: such, bhikkhus, was the eye that arose, … the light that arose in the Bodhisatta Gotama about ideas not heard before”.

“Cessation, PTS vp En 338 cessation: such, bhikkhus, was the eye that arose, … the light that arose, in the Bodhisatta Gotama about ideas not heard before”.

140. In the Bodhisatta Gotama's declaration there are 10 ideas, 10 meanings, 20 [instances of] language, and 40 [instances of] knowledge.

141. In the seven Bodhisattas' declarations there are 70 ideas, seventy meanings, 140 [instances of] language, and 280 [instances of] knowledge.

142. It is in so far as direct knowledge's meaning of direct knowledge is known, seen, recognized, realized, and sounded by understanding, and in so far as there is no meaning of direct knowledge unsounded by understanding, that the eye arose, the knowledge arose, the understanding arose, the recognition arose, the light arose.

In the case of direct knowledge's meaning of direct knowledge there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

143. It is in so far as full understanding's meaning of full understanding is known, …

144. … abandoning's meaning of abandoning …

145. … development's meaning of development …

146. … realization's meaning of realization … the light arose.

In the case of realization's meaning of realization there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

147. In the case of direct knowledge's meaning of direct knowledge, full understanding's meaning of full understanding, abandoning's meaning of abandoning, development's meaning of development, and realization's meaning of realization, there are 125 ideas, 125 meanings, 250 [instances of] language, and 500 [instances of] knowledge.

148. It is in so far as the aggregates' meaning of aggregate is known, seen, recognized, … the light arose.

In the case of the aggregates' meaning of aggregate there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

149. It is in so far as the principles' meaning of principle is known, …

150. … the bases' meaning of base …

151. … instances of the formed's meaning of being formed …

152. … the unformed's meaning of being unformed … the light arose.

In PTS vp En 339 the case of the unformed's meaning of being unformed there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

153. In the case of the aggregates' meaning of aggregate, the principles' meaning of principle, the bases' meaning of base, the formed's meaning of being formed, the unformed's meaning of being unformed, there are 125 ideas, 125 meanings, 250 [instances of] language, and 500 [instances of] knowledge.

154. It is in so far as suffering's meaning of suffering is known, seen, recognized, … the light arose.

In the case of suffering's meaning of suffering there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

155. … origin's meaning of origin …

156. … cessation's meaning of cessation …

157. … the path's meaning of path … the light arose.

In the case of the path's meaning of path there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

158. In the case of the four noble actualities there are 100 ideas, 100 meanings, 200 [instances of] language, and 400 [instances of] knowledge.

159. It is in so far as the discrimination-of-meaning's meaning of discrimination-of-meaning is known, seen, recognized … the light arose.

In the case of the discrimination-of-meaning's meaning of discrimination-of-meaning there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

160. … the discrimination-of-ideas' meaning of discrimination-of-ideas …

161. … the discrimination-of-language's meaning of discrimination of language …

162. … the discrimination-of-perspicuity's meaning of discrimination-of-perspicuity … the light arose.

In the case of the discrimination-of-perspicuity's meaning of discrimination-of-perspicuity there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

163. In the case of the four discriminations there are 100 ideas, 100 meanings, 200 [instances of] language, and 400 [instances of] knowledge.

PTS vp En 340164. It is in so far as the knowledge of penetration of others' faculties is known, seen, recognized, … the light arose.

In the case of knowledge of penetration of others' faculties there are 25 ideas, 25 meanings, 50 [instances of] language and 100 [instances of] knowledge.

165. … knowledge of beings' biasses and underlying tendencies …

166. … knowledge of the Twin Metamorphosis …

167. … knowledge of the Great Compassion …

168. … Omniscient Knowledge …

169. It is in so far as Unobstructed Knowledge is known, seen, … the light arose.

In the case of Unobstructed Knowledge there are 25 ideas, 25 meanings, 50 [instances of] language, and 100 [instances of] knowledge.

170. In the case of the six Buddha Ideas there are 150 ideas, 150 meanings, 300 [instances of] language, and 600 [instances of] knowledge.

171. In the matter of the discriminations there are 850 ideas, 850 meanings, 1700 [instances of] language, and 3400 [instances of] knowledge.

End of Treatise on discriminations.

2.6. Paṭisambhidākathā

2.6.1. Dhammacakkapavattanavāra

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi—*kho → ete te (bj, sya-all, pts-vp-pli1)

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi—*

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi—*kho → ete te (bj, sya-all, pts-vp-pli1)

“Dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito; yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

“Dveme, bhikkhave, antā pabbajitena na sevitabbā.

Katame dve?

Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito;

yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.

Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā. Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ.

Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ;

saṅkhittena pañcupādānakkhandhā dukkhā.

Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—

yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—

kāmataṇhā, bhavataṇhā, vibhavataṇhā.

Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—

yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—

ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave …pe… pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave …pe…

pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave …pe… pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave …pe…

pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave …pe… sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave …pe…

sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave …pe… bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave …pe…

bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. Ñāṇañca pana me dassanaṁ udapādi—‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

Ñāṇañca pana me dassanaṁ udapādi—

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.

Idamavoca bhagavā.

Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—

“yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti.

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ—*bhummā → bhūmā (mr)“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ … *cātumahārājikā → cātummahārājikā (sya-all)cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṁ—“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ—*

“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ … *

cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe…

yāmā devā …pe…

tusitā devā …pe…

nimmānaratī devā …pe…

paranimmitavasavattī devā …pe…

brahmakāyikā devā saddamanussāvesuṁ—

Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti. *atikkamma → atikamma (bj); atikkammeva (sya-all, pts-vp-pli1, mr)

Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi.

Ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti. *

Atha kho bhagavā imaṁ udānaṁ udānesi—“aññāsi vata bho koṇḍañño; aññāsi vata bho koṇḍañño”ti. Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño”tveva nāmaṁ ahosi. *aññāsikoṇḍañño”tveva → aññākoṇḍaññotveva (bj, sya-all); aññāta-koṇḍañño\tveva

Atha kho bhagavā imaṁ udānaṁ udānesi—

“aññāsi vata bho koṇḍañño;

aññāsi vata bho koṇḍañño”ti.

Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño”tveva nāmaṁ ahosi. *

“‘Idaṁ dukkhaṁ ariyasaccan’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Cakkhuṁ udapādīti—kenaṭṭhena? Ñāṇaṁ udapādīti—kenaṭṭhena? Paññā udapādīti—kenaṭṭhena? Vijjā udapādīti—kenaṭṭhena? Āloko udapādīti—kenaṭṭhena? Cakkhuṁ udapādīti—dassanaṭṭhena. Ñāṇaṁ udapādīti—ñātaṭṭhena. Paññā udapādīti—pajānanaṭṭhena. Vijjā udapādīti—paṭivedhaṭṭhena. Āloko udapādīti—obhāsaṭṭhena.

Cakkhuṁ udapādīti—

kenaṭṭhena?

Ñāṇaṁ udapādīti—

kenaṭṭhena?

Paññā udapādīti—

kenaṭṭhena?

Vijjā udapādīti—

kenaṭṭhena?

Āloko udapādīti—

kenaṭṭhena?

Cakkhuṁ udapādīti—

dassanaṭṭhena.

Ñāṇaṁ udapādīti—

ñātaṭṭhena.

Paññā udapādīti—

pajānanaṭṭhena.

Vijjā udapādīti—

paṭivedhaṭṭhena.

Āloko udapādīti—

obhāsaṭṭhena.

Cakkhuṁ dhammo, ñāṇaṁ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati—“dhammesu ñāṇaṁ dhammapaṭisambhidā”.

Cakkhuṁ dhammo, ñāṇaṁ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo.

Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“dhammesu ñāṇaṁ dhammapaṭisambhidā”.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati—“atthesu ñāṇaṁ atthapaṭisambhidā”.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho.

Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“atthesu ñāṇaṁ atthapaṭisambhidā”.

Pañca dhamme sandassetuṁ byañjananiruttābhilāpā, pañca atthe sandassetuṁ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati—“niruttīsu ñāṇaṁ niruttipaṭisambhidā”.

Pañca dhamme sandassetuṁ byañjananiruttābhilāpā, pañca atthe sandassetuṁ byañjananiruttābhilāpā.

Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“niruttīsu ñāṇaṁ niruttipaṭisambhidā”.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati—“paṭibhānesu ñāṇaṁ paṭibhānapaṭisambhidā”.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni.

Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“paṭibhānesu ñāṇaṁ paṭibhānapaṭisambhidā”.

“‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti …pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

“‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti …pe…

pariññātanti pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Cakkhuṁ udapādīti—

kenaṭṭhena?

Ñāṇaṁ udapādīti—

kenaṭṭhena?

Paññā udapādīti—

kenaṭṭhena?

Vijjā udapādīti—

kenaṭṭhena?

Āloko udapādīti—

kenaṭṭhena?

Cakkhuṁ udapādīti—

dassanaṭṭhena.

Ñāṇaṁ udapādīti—

ñātaṭṭhena.

Paññā udapādīti—

pajānanaṭṭhena.

Vijjā udapādīti—

paṭivedhaṭṭhena.

Āloko udapādīti—

obhāsaṭṭhena.

Cakkhuṁ dhammo, ñāṇaṁ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo.

Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“dhammesu ñāṇaṁ dhammapaṭisambhidā”.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho.

Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“atthesu ñāṇaṁ atthapaṭisambhidā”.

Pañca dhamme sandassetuṁ byañjananiruttābhilāpā, pañca atthe sandassetuṁ byañjananiruttābhilāpā.

Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“niruttīsu ñāṇaṁ niruttipaṭisambhidā”.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni.

Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“paṭibhānesu ñāṇaṁ paṭibhānapaṭisambhidā”.

Dukkhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

“‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti …pe… pahīnanti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… ”.

“‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti …pe…

pahīnanti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe… ”.

Dukkhasamudaye ariyasacce pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

“‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti …pe… sacchikatanti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… ”.

“‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti …pe…

sacchikatanti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe… ”.

Dukkhanirodhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

“‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti …pe… bhāvitanti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… ”.

“‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti …pe…

bhāvitanti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe… ”.

Dukkhanirodhagāminiyā paṭipadāya ariyasacce pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu ariyasaccesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

2.6.2. Satipaṭṭhānavāra

“‘Ayaṁ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. Sā kho panāyaṁ kāye kāyānupassanā bhāvetabbāti me, bhikkhave …pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi”.

“‘Ayaṁ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

Sā kho panāyaṁ kāye kāyānupassanā bhāvetabbāti me, bhikkhave …pe…

bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi”.

“Ayaṁ vedanāsu …pe… ayaṁ citte …pe… ayaṁ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. Sā kho panāyaṁ dhammesu dhammānupassanā bhāvetabbāti …pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi”.

“Ayaṁ vedanāsu …pe…

ayaṁ citte …pe…

ayaṁ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

Sā kho panāyaṁ dhammesu dhammānupassanā bhāvetabbāti …pe…

bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi”.

“‘Ayaṁ kāye kāyānupassanā’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… sā kho panāyaṁ kāye kāyānupassanā bhāvetabbāti …pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

“‘Ayaṁ kāye kāyānupassanā’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe…

sā kho panāyaṁ kāye kāyānupassanā bhāvetabbāti …pe…

bhāvitāti pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Cakkhuṁ udapādīti—

kenaṭṭhena?

Ñāṇaṁ udapādīti—

kenaṭṭhena?

Paññā udapādīti—

kenaṭṭhena?

Vijjā udapādīti—

kenaṭṭhena?

Āloko udapādīti—

kenaṭṭhena?

Cakkhuṁ udapādīti—

dassanaṭṭhena.

Ñāṇaṁ udapādīti—

ñātaṭṭhena.

Paññā udapādīti—

pajānanaṭṭhena.

Vijjā udapādīti—

paṭivedhaṭṭhena.

Āloko udapādīti—

obhāsaṭṭhena.

Cakkhuṁ dhammo, ñāṇaṁ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo.

Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“dhammesu ñāṇaṁ dhammapaṭisambhidā”.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho.

Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“atthesu ñāṇaṁ atthapaṭisambhidā”.

Pañca dhamme sandassetuṁ byañjananiruttābhilāpā, pañca atthe sandassetuṁ byañjananiruttābhilāpā.

Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“niruttīsu ñāṇaṁ niruttipaṭisambhidā”.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni.

Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“paṭibhānesu ñāṇaṁ paṭibhānapaṭisambhidā”.

Kāye kāyānupassanāsatipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

“Ayaṁ vedanāsu …pe… ayaṁ citte …pe… ayaṁ dhammesu dhammānupassanāti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… sā kho panāyaṁ dhammesu dhammānupassanā bhāvetabbāti …pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… ”.

“Ayaṁ vedanāsu …pe…

ayaṁ citte …pe…

ayaṁ dhammesu dhammānupassanāti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe…

sā kho panāyaṁ dhammesu dhammānupassanā bhāvetabbāti …pe…

bhāvitāti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe… ”.

Dhammesu dhammānupassanā satipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu satipaṭṭhānesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

2.6.3. Iddhipādavāra

“Ayaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. So kho panāyaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave …pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi.

“Ayaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

So kho panāyaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave …pe…

bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

Ayaṁ vīriyasamādhi …pe… ayaṁ cittasamādhi …pe… ayaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. So kho panāyaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi”.

Ayaṁ vīriyasamādhi …pe…

ayaṁ cittasamādhi …pe…

ayaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

So kho panāyaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi”.

“‘Ayaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… so kho panāyaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti …pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

“‘Ayaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe…

so kho panāyaṁ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti …pe…

bhāvitoti pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Cakkhuṁ udapādīti—

kenaṭṭhena?

Ñāṇaṁ udapādīti—

kenaṭṭhena?

Paññā udapādīti—

kenaṭṭhena?

Vijjā udapādīti—

kenaṭṭhena?

Āloko udapādīti—

kenaṭṭhena?

Cakkhuṁ udapādīti—

dassanaṭṭhena.

Ñāṇaṁ udapādīti—

ñātaṭṭhena.

Paññā udapādīti—

pajānanaṭṭhena.

Vijjā udapādīti—

paṭivedhaṭṭhena.

Āloko udapādīti—

obhāsaṭṭhena.

Cakkhuṁ dhammo, ñāṇaṁ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo.

Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“dhammesu ñāṇaṁ dhammapaṭisambhidā”.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho.

Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“atthesu ñāṇaṁ atthapaṭisambhidā”.

Pañca dhamme sandassetuṁ byañjananiruttābhilāpā, pañca atthe sandassetuṁ byañjananiruttābhilāpā.

Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“niruttīsu ñāṇaṁ niruttipaṭisambhidā”.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni.

Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca.

Ye tassā ārammaṇā te tassā gocarā.

Ye tassā gocarā te tassā ārammaṇā.

Tena vuccati—

“paṭibhānesu ñāṇaṁ paṭibhānapaṭisambhidā”.

Chandasamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

“Ayaṁ vīriyasamādhi …pe… ayaṁ cittasamādhi …pe… ayaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… so kho panāyaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti …pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi …pe… ”.

“Ayaṁ vīriyasamādhi …pe…

ayaṁ cittasamādhi …pe…

ayaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe…

so kho panāyaṁ vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti …pe…

bhāvitoti pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi …pe… ”.

Vīmaṁsāsamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṁsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu iddhipādesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

2.6.4. Sattabodhisattavāra

“‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi”. Vipassissa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṁ ñāṇāni. *cattālīsaṁ → cattārīsaṁ (pts-vp-pli1); cattālīsa (csp1ed)

“‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi”.

Vipassissa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṁ ñāṇāni. *

“‘Samudayo samudayo’ti kho, bhikkhave, sikhissa bodhisattassa …pe… vessabhussa bodhisattassa …pe… kakusandhassa bodhisattassa …pe… koṇāgamanassa bodhisattassa …pe… kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi”. Kassapassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṁ ñāṇāni.

“‘Samudayo samudayo’ti kho, bhikkhave, sikhissa bodhisattassa …pe…

vessabhussa bodhisattassa …pe…

kakusandhassa bodhisattassa …pe…

koṇāgamanassa bodhisattassa …pe…

kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

‘Nirodho nirodho’ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi”.

Kassapassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṁ ñāṇāni.

“‘Samudayo samudayo’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi”. Gotamassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṁ ñāṇāni.

“‘Samudayo samudayo’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi.

‘Nirodho nirodho’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…

āloko udapādi”.

Gotamassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṁ ñāṇāni.

Sattannaṁ bodhisattānaṁ sattasu veyyākaraṇesu sattati dhammā, sattati atthā, cattālīsasataṁ niruttiyo, asīti ca dve ca ñāṇasatāni. *cattālīsasataṁ → cattarīsaṁsataṁ (bj); cattārīsasatā (sya-all, pts-vp-pli1)

Sattannaṁ bodhisattānaṁ sattasu veyyākaraṇesu sattati dhammā, sattati atthā, cattālīsasataṁ niruttiyo, asīti ca dve ca ñāṇasatāni. *

2.6.5. Abhiññādivāra

“‘Yāvatā abhiññāya abhiññaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya abhiññaṭṭho natthī’ti—cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Abhiññāya abhiññaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni. *paññāsaṁ → paññāsa (pts-vp-pli1, csp1ed)

“‘Yāvatā abhiññāya abhiññaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya abhiññaṭṭho natthī’ti—

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Abhiññāya abhiññaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni. *

“‘Yāvatā pariññāya pariññaṭṭho …pe… yāvatā pahānassa pahānaṭṭho …pe… yāvatā bhāvanāya bhāvanaṭṭho …pe… yāvatā sacchikiriyāya sacchikiriyaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya sacchikiriyaṭṭho natthī’ti—cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Sacchikiriyāya sacchikiriyaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā pariññāya pariññaṭṭho …pe…

yāvatā pahānassa pahānaṭṭho …pe…

yāvatā bhāvanāya bhāvanaṭṭho …pe…

yāvatā sacchikiriyāya sacchikiriyaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya sacchikiriyaṭṭho natthī’ti—

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Sacchikiriyāya sacchikiriyaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

Abhiññāya abhiññaṭṭhe, pariññāya pariññaṭṭhe, pahānāya pahānaṭṭhe, bhāvanāya bhāvanaṭṭhe, sacchikiriyāya sacchikiriyaṭṭhe pañcavīsasataṁ dhammā, pañcavīsasataṁ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

2.6.6. Khandhādivāra

“‘Yāvatā khandhānaṁ khandhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya khandhaṭṭho natthī’ti—cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Khandhānaṁ khandhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā khandhānaṁ khandhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya khandhaṭṭho natthī’ti—

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Khandhānaṁ khandhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā dhātūnaṁ dhātuṭṭho …pe… yāvatā āyatanānaṁ āyatanaṭṭho …pe… yāvatā saṅkhatānaṁ saṅkhataṭṭho …pe… yāvatā asaṅkhatassa asaṅkhataṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya asaṅkhataṭṭho natthī’ti—cakkhuṁ udapādi …pe… āloko udapādi”. Asaṅkhatassa asaṅkhataṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā dhātūnaṁ dhātuṭṭho …pe…

yāvatā āyatanānaṁ āyatanaṭṭho …pe…

yāvatā saṅkhatānaṁ saṅkhataṭṭho …pe…

yāvatā asaṅkhatassa asaṅkhataṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya asaṅkhataṭṭho natthī’ti—

cakkhuṁ udapādi …pe…

āloko udapādi”.

Asaṅkhatassa asaṅkhataṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

Khandhānaṁ khandhaṭṭhe, dhātūnaṁ dhātuṭṭhe, āyatanānaṁ āyatanaṭṭhe saṅkhatānaṁ saṅkhataṭṭhe, asaṅkhatassa asaṅkhataṭṭhe pañcavīsatisataṁ dhammā, pañcavīsatisataṁ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

2.6.7. Saccavāra

“‘Yāvatā dukkhassa dukkhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya dukkhaṭṭho natthī’ti—cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Dukkhassa dukkhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā dukkhassa dukkhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya dukkhaṭṭho natthī’ti—

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Dukkhassa dukkhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā samudayassa samudayaṭṭho …pe… yāvatā nirodhassa nirodhaṭṭho …pe… yāvatā maggassa maggaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya maggaṭṭho natthī’ti—cakkhuṁ udapādi …pe… āloko udapādi”. Maggassa maggaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā samudayassa samudayaṭṭho …pe…

yāvatā nirodhassa nirodhaṭṭho …pe…

yāvatā maggassa maggaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya maggaṭṭho natthī’ti—

cakkhuṁ udapādi …pe…

āloko udapādi”.

Maggassa maggaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

Catūsu ariyasaccesu sataṁ dhammā, sataṁ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

2.6.8. Paṭisambhidāvāra

“‘Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya atthapaṭisambhidaṭṭho natthī’ti—cakkhuṁ udapādi …pe… āloko udapādi”. Atthapaṭisambhidāya atthapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya atthapaṭisambhidaṭṭho natthī’ti—

cakkhuṁ udapādi …pe…

āloko udapādi”.

Atthapaṭisambhidāya atthapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho …pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho …pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthī’ti—cakkhuṁ udapādi …pe… āloko udapādi”. Paṭibhānapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho …pe…

yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho …pe…

yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya.

Aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthī’ti—

cakkhuṁ udapādi …pe…

āloko udapādi”.

Paṭibhānapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

Catūsu paṭisambhidāsu sataṁ dhammā, sataṁ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

2.6.9. Chabuddhadhammavāra

“‘Yāvatā indriyaparopariyattañāṇaṁ, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya. *indriyaparopariyattañāṇaṁ → indriyaparopariyatte ñāṇaṁ (bj, sya-all, csp1ed)Aphassitaṁ paññāya indriyaparopariyattañāṇaṁ natthī’ti—cakkhuṁ udapādi …pe… āloko udapādi”. Indriyaparopariyattañāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā indriyaparopariyattañāṇaṁ, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya. *

Aphassitaṁ paññāya indriyaparopariyattañāṇaṁ natthī’ti—

cakkhuṁ udapādi …pe…

āloko udapādi”.

Indriyaparopariyattañāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā sattānaṁ āsayānusaye ñāṇaṁ …pe… yāvatā yamakapāṭihīre ñāṇaṁ …pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṁ …pe… yāvatā sabbaññutaññāṇaṁ …pe… yāvatā anāvaraṇaṁ ñāṇaṁ, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya. Aphassitaṁ paññāya anāvaraṇaṁ ñāṇaṁ natthī’ti—cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Anāvaraṇe ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

“‘Yāvatā sattānaṁ āsayānusaye ñāṇaṁ …pe…

yāvatā yamakapāṭihīre ñāṇaṁ …pe…

yāvatā mahākaruṇāsamāpattiyā ñāṇaṁ …pe…

yāvatā sabbaññutaññāṇaṁ …pe…

yāvatā anāvaraṇaṁ ñāṇaṁ, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya.

Aphassitaṁ paññāya anāvaraṇaṁ ñāṇaṁ natthī’ti—

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

Anāvaraṇe ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsaṁ niruttiyo, sataṁ ñāṇāni.

Chasu buddhadhammesu diyaḍḍhasataṁ dhammā, diyaḍḍhasataṁ atthā, tīṇi niruttisatāni, cha ñāṇasatāni.

Paṭisambhidādhikaraṇe aḍḍhanavadhammasatāni, aḍḍhanavaatthasatāni, niruttisahassañca satta ca niruttisatāni, tīṇi ca ñāṇasahassāni, cattāri ca ñāṇasatānīti. *Paṭisambhidādhikaraṇe → paṭisambhidāpakaraṇe (sya-all) | aḍḍhanavadhammasatāni → aḍḍhanavamāni dhammasatāni (sya-all, pts-vp-pli1); aḍḍhanavamadhammasatāni (mr)

Paṭisambhidādhikaraṇe aḍḍhanavadhammasatāni, aḍḍhanavaatthasatāni, niruttisahassañca satta ca niruttisatāni, tīṇi ca ñāṇasahassāni, cattāri ca ñāṇasatānīti. *

Paṭisambhidākathā niṭṭhitā.