PTS vp En 3861. There is convergence.
By means of what does he cause convergence?
He causes convergence by means of cognizance.
If he causes convergence by means of cognizance, then one without knowledge causes convergence?
One without knowledge does not cause convergence; he causes convergence by means of knowledge.
If he causes convergence by means of knowledge, then one without cognizance causes convergence?
One without cognizance does not cause convergence; he causes convergence by means of cognizance and by means of knowledge.
If he causes convergence by means of cognizance and by means of knowledge, then he causes convergence by means of sensual-desire-sphere cognizance and by means of knowledge?
He does not cause convergence by means of sensual-desire-sphere cognizance and by means of knowledge.
Then he causes convergence by means of material-sphere cognizance and by means of knowledge?
He does not cause convergence by means of material-sphere cognizance and by means of knowledge.
Then he causes convergence by means of immaterial-sphere cognizance and by means of knowledge?
He does not cause convergence by means of immaterial-sphere cognizance and by means of knowledge.
Then he causes convergence by means of cognizance that is the heir of action and by means of knowledge?
He does not cause convergence by means of cognizance that is the heir of action and by means of knowledge.
Then he causes convergence by means of cognizance that is the owner of action and by means of knowledge?
He does not cause convergence by means of cognizance that is the owner of action and by means of knowledge.
Then he causes convergence by means of cognizance in conformity with actuality and by means of knowledge?
He does not cause convergence by means of cognizance in conformity with actuality and by means of knowledge.
Then he causes convergence by means of past cognizance and by means of knowledge?
He PTS vp En 387 does not cause convergence by means of past cognizance and by means of knowledge.
Then he causes convergence by means of future cognizance and by means of knowledge?
He does not cause convergence by means of future cognizance and by means of knowledge.
Then he causes convergence by means of presently-arisen mundane cognizance and by means of knowledge?
He does not cause convergence by means of presently-arisen mundane cognizance and by means of knowledge; he causes convergence by means of presently-arisen cognizance at the moment of the supramundane path and by means of knowledge.
How does he cause convergence by means of presently-arisen cognizance at the moment of the supramundane path and by means of knowledge?
At the moment of the supramundane path cognizance whose predominant feature is [the nature of] its arising is the cause and condition for the knowledge, and also the cognizance associated with that [knowledge] has cessation as its domain; and knowledge, whose predominant feature is seeing, is the cause and condition for the cognizance, and also the knowledge associated with that cognizance has cessation as its domain. That is how he causes convergence by means of presently-arisen cognizance at the moment of the supramundane path and by means of knowledge.
2. How then, is convergence that much only?
No. At the moment of the supramundane path: there is convergence of seeing, which is right view; there is convergence of directing-onto, which is right thought; there is convergence of embracing, which is right speaking; there is convergence of originating, which is right acting; there is convergence of cleansing, which is right living; there is convergence of exertion, which is right effort; there is convergence of establishing (founding), which is right mindfulness; there is convergence of non-distraction, which is right concentration. There is convergence of establishing (founding), which is the mindfulness enlightenment factor; … [and so on with the rest of the seven enlightenment factors] … there is convergence of reflexion, which is the equanimity enlightenment factor. There is convergence of unshakability by non-faith, which is the faith power: … [and so on with the rest of the five powers] … there is convergence of unshakability by ignorance, which is the understanding power. There is convergence of resolution, which is the faith faculty; … [and so on with the rest of the five faculties] … there is convergence of seeing, which is the understanding faculty. There is convergence of the faculties in the PTS vp En 388 sense of dominance; there is convergence of the powers in the sense of unshakability; there is convergence of the enlightenment factors in the sense of outlet; there is convergence of the path in the sense of cause; there is convergence of the foundations of mindfulness in the sense of establishment (foundation); there is convergence of the right endeavours in the sense of endeavouring; there is convergence of the bases for success in the sense of succeeding; there is convergence of the actualities in the sense of suchness (reality). There is convergence of serenity in the sense of non-distraction; there is convergence of insight in the sense of contemplation; there is convergence of serenity and insight in the sense of single function (taste); there is convergence of coupling in the sense of non-excess. Purification of virtue in the sense of restraint is convergence; purification of cognizance in the sense of non-distraction is convergence; purification of view in the sense of seeing is convergence; liberation in the sense of freedom is convergence; recognition in the sense of penetration is convergence; deliverance in the sense of giving up is convergence; knowledge of exhaustion in the sense of cutting off is convergence. In the sense of root foundation, zeal is convergence; in the sense of origination, attention is convergence; in the sense of combining, contact is convergence; in the sense of being foremost, concentration is convergence; in the sense of dominance, mindfulness is convergence; in the sense of being the highest of all, understanding is convergence; in the sense of core, deliverance is convergence; in the sense of end, nibbana which merges in the deathless is convergence.
3. How then, is convergence that much only?
No. At the moment of the stream-entry path: there is convergence of seeing, which is right view; … [and so on as in § 2] … knowledge of destruction in the sense of cutting off is convergence. In the sense of root-foundation, zeal is convergence … [and so on as in § 2] … in the sense of end, nibbana which merges in the deathless is convergence.
4. How then, is convergence that much only?
No. At the moment of the fruition of stream entry: there is convergence of seeing, which is right view; … [and so on as in § 2] … knowledge of non-arising in the sense of tranquillization is convergence. In the sense of root-foundation, zeal is convergence … [and so on as in § 2] … in the sense of end, nibbana which merges in the deathless is convergence.
5. How then, is convergence that much only?
No. At the moment of the once-return path: there is convergence of seeing, which is right view; … [repeat § 3].
6. How then, is convergence that much only?
No. At the moment of the fruition of once-return: there is convergence of seeing, which is right view; … [repeat § 4].
PTS vp En 3897. How then, is convergence that much only?
No. At the moment of the non-return path: there is convergence of seeing, which is right view; … [repeat § 3].
8. How then, is convergence that much only?
No. At the moment of the fruition of non-return there is convergence of seeing, which is right view; … [repeat § 4].
9. How then, is convergence that much only?
No. At the moment of the arahant path: there is convergence of seeing, which is right view; … [repeat § 3].
10. How then, is convergence that much only?
No. At the moment of the fruition of arahantship: there is convergence of seeing, which is right view; … [repeat § 4].
11. [When] this [noble person] abandons defilements, [then] he abandons past defilements, abandons future defilements, abandons presently arisen defilements?
[Suppose that] he abandons past defilements.
If he abandons past defilements, he destroys what has already been destroyed, causes to cease what has already ceased, causes to vanish what has already vanished, causes to subside what has already subsided. What is past, which is non-existent, that he abandons?
He does not abandon past defilements. [Suppose that] he abandons future defilements.
If he abandons future defilements, he abandons what has not been born, he abandons what has not been generated, he abandons what has not arisen, he abandons what has not become manifest. What is future, which is non-existent, that he abandons?
He does not abandon future defilements. [Suppose that] he abandons presently-arisen defilements.
If he abandons presently-arisen defilements, then though inflamed with greed, he abandons greed, though corrupted by hate, he abandons hate, though deluded, he abandons delusion, though shackled, he abandons conceit (pride), though misapprehending, he abandons [wrong] view, though distracted, he abandons agitation, though undecided, he abandons uncertainty, though having inveterate habits, he abandons underlying-tendency, dark and bright ideas occur coupled together, and there is development of a path that has defilement. He does not abandon past defilements, he does not abandon future defilements, he does not abandon presently-arisen defilements.
If he does not abandon past defilements and he does not abandon future defilements, and he does not abandon presently-arisen defilements, then there is no development of the path, there is no realization of its fruition, there is no convergence of ideas?
That PTS vp En 390 is not so. There is development of the path, there is realization of its fruition, there is convergence of ideas.
In what way?
12. Suppose there were a young tree with unborn fruit, and a man cut its root, then the unborn fruit of the tree remain unborn and do not come to be born, they remain ungenerated and do not come to be generated, they remain unarisen and do not come to be arisen, they remain unmanifest and do not come to be manifested. So too, arising is a cause, arising is a condition, for the generation of defilements. Seeing danger in arising, cognizance enters into (launches out into) non-arising. With cognizance's entering into (launching out into) non-arising the defilements that would be generated with arising as their condition remain unborn and do not come to be born, … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is the cessation of suffering. Occurrence is a cause … the sign is a cause … Accumulation is a cause, accumulation is a condition, for the generation of defilements. Seeing danger in accumulation, cognizance enters into (launches out into) non-accumulation. With cognizance's entering into (launching out into) non-accumulation the defilements that would be generated with accumulation as their condition remain unborn and do not come to be born, … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is the cessation of suffering. Thus there is development of the path, there is realization of its fruition, there is convergence of ideas.
End of Treatise on Convergence.
3.3. Abhisamayakathā
3.3. Abhisamayakathā
<b>Abhisamayo</b>ti. Kena abhisameti? Cittena abhisameti.
<b>Abhisamayo</b>ti. Kena abhisameti? Cittena abhisameti.
Hañci cittena abhisameti, tena hi aññāṇī abhisameti? Na aññāṇī abhisameti. Ñāṇena abhisameti.
Hañci cittena abhisameti, tena hi aññāṇī abhisameti?
Hañci cittena abhisameti, tena hi aññāṇī abhisameti? Na aññāṇī abhisameti. Ñāṇena abhisameti.
Hañci ñāṇena abhisameti, tena hi acittena ca ñāṇena ca acittako abhisameti? *tena hi acittena ca ñāṇena ca acittako → tena hi acittako (si, sya-all, pts1ed)Na acittako abhisameti. Cittena ca ñāṇena ca abhisameti.
Hañci ñāṇena abhisameti, tena hi acittena ca ñāṇena ca acittako abhisameti? *tena hi acittena ca ñāṇena ca acittako → tena hi acittako (si, sya-all, pts1ed)
Cittena ca ñāṇena ca abhisameti.
Hañci ñāṇena abhisameti, tena hi acittena ca ñāṇena ca acittako abhisameti? *tena hi acittena ca ñāṇena ca acittako → tena hi acittako (si, sya-all, pts1ed)Na acittako abhisameti. Cittena ca ñāṇena ca abhisameti.
Hañci cittena ca ñāṇena ca abhisameti, tena hi kāmāvacaracittena ca ñāṇena ca abhisameti? Na kāmāvacaracittena ca ñāṇena ca abhisameti.
Hañci cittena ca ñāṇena ca abhisameti, tena hi kāmāvacaracittena ca ñāṇena ca abhisameti?
Na kāmāvacaracittena ca ñāṇena ca abhisameti.
Hañci cittena ca ñāṇena ca abhisameti, tena hi kāmāvacaracittena ca ñāṇena ca abhisameti? Na kāmāvacaracittena ca ñāṇena ca abhisameti.
Tena hi rūpāvacaracittena ca ñāṇena ca abhisameti? Na rūpāvacaracittena ca ñāṇena ca abhisameti.
Tena hi rūpāvacaracittena ca ñāṇena ca abhisameti?
Na rūpāvacaracittena ca ñāṇena ca abhisameti.
Tena hi rūpāvacaracittena ca ñāṇena ca abhisameti? Na rūpāvacaracittena ca ñāṇena ca abhisameti.
Tena hi arūpāvacaracittena ca ñāṇena ca abhisameti? Na arūpāvacaracittena ca ñāṇena ca abhisameti.
Tena hi arūpāvacaracittena ca ñāṇena ca abhisameti?
Na arūpāvacaracittena ca ñāṇena ca abhisameti.
Tena hi arūpāvacaracittena ca ñāṇena ca abhisameti? Na arūpāvacaracittena ca ñāṇena ca abhisameti.
Tena hi kammassakatacittena ca ñāṇena ca abhisameti? Na kammassakatacittena ca ñāṇena ca abhisameti.
Tena hi kammassakatacittena ca ñāṇena ca abhisameti?
Na kammassakatacittena ca ñāṇena ca abhisameti.
Tena hi kammassakatacittena ca ñāṇena ca abhisameti? Na kammassakatacittena ca ñāṇena ca abhisameti.
Tena hi saccānulomikacittena ca ñāṇena ca abhisameti? Na saccānulomikacittena ca ñāṇena ca abhisameti.
Tena hi saccānulomikacittena ca ñāṇena ca abhisameti?
Na saccānulomikacittena ca ñāṇena ca abhisameti.
Tena hi saccānulomikacittena ca ñāṇena ca abhisameti? Na saccānulomikacittena ca ñāṇena ca abhisameti.
Tena hi atītacittena ca ñāṇena ca abhisameti? Na atītacittena ca ñāṇena ca abhisameti.
Tena hi atītacittena ca ñāṇena ca abhisameti?
Na atītacittena ca ñāṇena ca abhisameti.
Tena hi atītacittena ca ñāṇena ca abhisameti? Na atītacittena ca ñāṇena ca abhisameti.
Tena hi anāgatacittena ca ñāṇena ca abhisameti? Na anāgatacittena ca ñāṇena ca abhisameti.
Tena hi anāgatacittena ca ñāṇena ca abhisameti?
Na anāgatacittena ca ñāṇena ca abhisameti.
Tena hi anāgatacittena ca ñāṇena ca abhisameti? Na anāgatacittena ca ñāṇena ca abhisameti.
Tena hi paccuppannalokiyacittena ca ñāṇena ca abhisameti? Na paccuppannalokiyacittena ca ñāṇena ca abhisameti. Lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
Tena hi paccuppannalokiyacittena ca ñāṇena ca abhisameti?
Na paccuppannalokiyacittena ca ñāṇena ca abhisameti.
Lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
Tena hi paccuppannalokiyacittena ca ñāṇena ca abhisameti? Na paccuppannalokiyacittena ca ñāṇena ca abhisameti. Lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
Kathaṁ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti? Lokuttaramaggakkhaṇe uppādādhipateyyaṁ cittaṁ ñāṇassa hetu paccayo ca taṁsampayuttaṁ nirodhagocaraṁ dassanādhipateyyaṁ ñāṇaṁ cittassa hetu paccayo ca taṁsampayuttaṁ ñāṇaṁ nirodhagocaraṁ. Evaṁ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
Kathaṁ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti?
Lokuttaramaggakkhaṇe uppādādhipateyyaṁ cittaṁ ñāṇassa hetu paccayo ca taṁsampayuttaṁ nirodhagocaraṁ dassanādhipateyyaṁ ñāṇaṁ cittassa hetu paccayo ca taṁsampayuttaṁ ñāṇaṁ nirodhagocaraṁ.
Evaṁ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
Kathaṁ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti? Lokuttaramaggakkhaṇe uppādādhipateyyaṁ cittaṁ ñāṇassa hetu paccayo ca taṁsampayuttaṁ nirodhagocaraṁ dassanādhipateyyaṁ ñāṇaṁ cittassa hetu paccayo ca taṁsampayuttaṁ ñāṇaṁ nirodhagocaraṁ. Evaṁ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Lokuttaramaggakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo, pariggahābhisamayo sammāvācā, samuṭṭhānābhisamayo sammākammanto, vodānābhisamayo sammāājīvo, paggahābhisamayo sammāvāyāmo, upaṭṭhānābhisamayo sammāsati, avikkhepābhisamayo sammāsamādhi; upaṭṭhānābhisamayo satisambojjhaṅgo, pavicayābhisamayo dhammavicayasambojjhaṅgo, paggahābhisamayo vīriyasambojjhaṅgo, pharaṇābhisamayo pītisambojjhaṅgo, upasamābhisamayo passaddhisambojjhaṅgo, avikkhepābhisamayo samādhisambojjhaṅgo, paṭisaṅkhānābhisamayo upekkhāsambojjhaṅgo; assaddhiye akampiyābhisamayo saddhābalaṁ, kosajje akampiyābhisamayo vīriyabalaṁ, pamāde akampiyābhisamayo satibalaṁ, uddhacce akampiyābhisamayo samādhibalaṁ, avijjāya akampiyābhisamayo paññābalaṁ; adhimokkhābhisamayo saddhindriyaṁ, paggahābhisamayo vīriyindriyaṁ, upaṭṭhānābhisamayo satindriyaṁ, avikkhepābhisamayo samādhindriyaṁ, dassanābhisamayo paññindriyaṁ. Ādhipateyyaṭṭhena indriyābhisamayo, akampiyaṭṭhena balābhisamayo, niyyānaṭṭhena bojjhaṅgābhisamayo, hetuṭṭhena maggābhisamayo, upaṭṭhānaṭṭhena satipaṭṭhānābhisamayo, padahaṭṭhena sammappadhānābhisamayo, ijjhanaṭṭhena iddhipādābhisamayo, tathaṭṭhena saccābhisamayo, avikkhepaṭṭhena samathābhisamayo, anupassanaṭṭhena vipassanābhisamayo, ekarasaṭṭhena samathavipassanābhisamayo, anativattanaṭṭhena yuganaddhābhisamayo, saṁvaraṭṭhena sīlavisuddhiabhisamayo, avikkhepaṭṭhena visuddhiabhisamayo, dassanaṭṭhena diṭṭhivisuddhiabhisamayo, muttaṭṭhena vimokkhābhisamayo, paṭivedhaṭṭhena vijjābhisamayo, pariccāgaṭṭhena vimuttiabhisamayo, samucchedaṭṭhena khaye ñāṇaṁ abhisamayo. Chando mūlaṭṭhena abhisamayo, manasikāro samuṭṭhānaṭṭhena abhisamayo, phasso samodhānaṭṭhena abhisamayo, vedanā samosaraṇaṭṭhena abhisamayo, samādhi pamukhaṭṭhena abhisamayo, sati ādhipateyyaṭṭhena abhisamayo, paññā taduttaraṭṭhena abhisamayo, vimutti sāraṭṭhena abhisamayo, amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti?
Lokuttaramaggakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo, pariggahābhisamayo sammāvācā, samuṭṭhānābhisamayo sammākammanto, vodānābhisamayo sammāājīvo, paggahābhisamayo sammāvāyāmo, upaṭṭhānābhisamayo sammāsati, avikkhepābhisamayo sammāsamādhi;
upaṭṭhānābhisamayo satisambojjhaṅgo, pavicayābhisamayo dhammavicayasambojjhaṅgo, paggahābhisamayo vīriyasambojjhaṅgo, pharaṇābhisamayo pītisambojjhaṅgo, upasamābhisamayo passaddhisambojjhaṅgo, avikkhepābhisamayo samādhisambojjhaṅgo, paṭisaṅkhānābhisamayo upekkhāsambojjhaṅgo;
assaddhiye akampiyābhisamayo saddhābalaṁ, kosajje akampiyābhisamayo vīriyabalaṁ, pamāde akampiyābhisamayo satibalaṁ, uddhacce akampiyābhisamayo samādhibalaṁ, avijjāya akampiyābhisamayo paññābalaṁ;
adhimokkhābhisamayo saddhindriyaṁ, paggahābhisamayo vīriyindriyaṁ, upaṭṭhānābhisamayo satindriyaṁ, avikkhepābhisamayo samādhindriyaṁ, dassanābhisamayo paññindriyaṁ.
Ādhipateyyaṭṭhena indriyābhisamayo, akampiyaṭṭhena balābhisamayo, niyyānaṭṭhena bojjhaṅgābhisamayo, hetuṭṭhena maggābhisamayo, upaṭṭhānaṭṭhena satipaṭṭhānābhisamayo, padahaṭṭhena sammappadhānābhisamayo, ijjhanaṭṭhena iddhipādābhisamayo, tathaṭṭhena saccābhisamayo, avikkhepaṭṭhena samathābhisamayo, anupassanaṭṭhena vipassanābhisamayo, ekarasaṭṭhena samathavipassanābhisamayo, anativattanaṭṭhena yuganaddhābhisamayo, saṁvaraṭṭhena sīlavisuddhiabhisamayo, avikkhepaṭṭhena visuddhiabhisamayo, dassanaṭṭhena diṭṭhivisuddhiabhisamayo, muttaṭṭhena vimokkhābhisamayo, paṭivedhaṭṭhena vijjābhisamayo, pariccāgaṭṭhena vimuttiabhisamayo, samucchedaṭṭhena khaye ñāṇaṁ abhisamayo.
Chando mūlaṭṭhena abhisamayo, manasikāro samuṭṭhānaṭṭhena abhisamayo, phasso samodhānaṭṭhena abhisamayo, vedanā samosaraṇaṭṭhena abhisamayo, samādhi pamukhaṭṭhena abhisamayo, sati ādhipateyyaṭṭhena abhisamayo, paññā taduttaraṭṭhena abhisamayo, vimutti sāraṭṭhena abhisamayo, amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Lokuttaramaggakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo, pariggahābhisamayo sammāvācā, samuṭṭhānābhisamayo sammākammanto, vodānābhisamayo sammāājīvo, paggahābhisamayo sammāvāyāmo, upaṭṭhānābhisamayo sammāsati, avikkhepābhisamayo sammāsamādhi; upaṭṭhānābhisamayo satisambojjhaṅgo, pavicayābhisamayo dhammavicayasambojjhaṅgo, paggahābhisamayo vīriyasambojjhaṅgo, pharaṇābhisamayo pītisambojjhaṅgo, upasamābhisamayo passaddhisambojjhaṅgo, avikkhepābhisamayo samādhisambojjhaṅgo, paṭisaṅkhānābhisamayo upekkhāsambojjhaṅgo; assaddhiye akampiyābhisamayo saddhābalaṁ, kosajje akampiyābhisamayo vīriyabalaṁ, pamāde akampiyābhisamayo satibalaṁ, uddhacce akampiyābhisamayo samādhibalaṁ, avijjāya akampiyābhisamayo paññābalaṁ; adhimokkhābhisamayo saddhindriyaṁ, paggahābhisamayo vīriyindriyaṁ, upaṭṭhānābhisamayo satindriyaṁ, avikkhepābhisamayo samādhindriyaṁ, dassanābhisamayo paññindriyaṁ. Ādhipateyyaṭṭhena indriyābhisamayo, akampiyaṭṭhena balābhisamayo, niyyānaṭṭhena bojjhaṅgābhisamayo, hetuṭṭhena maggābhisamayo, upaṭṭhānaṭṭhena satipaṭṭhānābhisamayo, padahaṭṭhena sammappadhānābhisamayo, ijjhanaṭṭhena iddhipādābhisamayo, tathaṭṭhena saccābhisamayo, avikkhepaṭṭhena samathābhisamayo, anupassanaṭṭhena vipassanābhisamayo, ekarasaṭṭhena samathavipassanābhisamayo, anativattanaṭṭhena yuganaddhābhisamayo, saṁvaraṭṭhena sīlavisuddhiabhisamayo, avikkhepaṭṭhena visuddhiabhisamayo, dassanaṭṭhena diṭṭhivisuddhiabhisamayo, muttaṭṭhena vimokkhābhisamayo, paṭivedhaṭṭhena vijjābhisamayo, pariccāgaṭṭhena vimuttiabhisamayo, samucchedaṭṭhena khaye ñāṇaṁ abhisamayo. Chando mūlaṭṭhena abhisamayo, manasikāro samuṭṭhānaṭṭhena abhisamayo, phasso samodhānaṭṭhena abhisamayo, vedanā samosaraṇaṭṭhena abhisamayo, samādhi pamukhaṭṭhena abhisamayo, sati ādhipateyyaṭṭhena abhisamayo, paññā taduttaraṭṭhena abhisamayo, vimutti sāraṭṭhena abhisamayo, amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Sotāpattimaggakkhaṇe dassanābhisamayo sammādiṭṭhi …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti?
Sotāpattimaggakkhaṇe dassanābhisamayo sammādiṭṭhi …pe…
amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Sotāpattimaggakkhaṇe dassanābhisamayo sammādiṭṭhi …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Sotāpattiphalakkhaṇe dassanābhisamayo sammādiṭṭhi …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṁ abhisamayo. Chando mūlaṭṭhena abhisamayo …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti?
Sotāpattiphalakkhaṇe dassanābhisamayo sammādiṭṭhi …pe…
paṭippassaddhaṭṭhena anuppāde ñāṇaṁ abhisamayo.
Chando mūlaṭṭhena abhisamayo …pe…
amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Sotāpattiphalakkhaṇe dassanābhisamayo sammādiṭṭhi …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṁ abhisamayo. Chando mūlaṭṭhena abhisamayo …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe … anāgāmimaggakkhaṇe … anāgāmiphalakkhaṇe … arahattamaggakkhaṇe …pe… arahattaphalakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṁ abhisamayo. Chando mūlaṭṭhena abhisamayo …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti?
Sakadāgāmimaggakkhaṇe …pe…
arahattaphalakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo …pe…
paṭippassaddhaṭṭhena anuppāde ñāṇaṁ abhisamayo.
Chando mūlaṭṭhena abhisamayo …pe…
amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Kiṁ nu ettakoyeva abhisamayoti? Na hi. Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe … anāgāmimaggakkhaṇe … anāgāmiphalakkhaṇe … arahattamaggakkhaṇe …pe… arahattaphalakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṁ abhisamayo. Chando mūlaṭṭhena abhisamayo …pe… amatogadhaṁ nibbānaṁ pariyosānaṭṭhena abhisamayo.
Yvāyaṁ kilese pajahati, atīte kilese pajahati …pe… *Yvāyaṁ → svāyaṁ (sya-all, pts-vp-pli1)anāgate kilese pajahati, paccuppanne kilese pajahati, atīte kilese pajahatīti. Hañci atīte kilese pajahati, tena hi khīṇaṁ khepeti, niruddhaṁ nirodheti, vigataṁ vigameti, atthaṅgataṁ atthaṅgameti, atītaṁ yaṁ na atthi taṁ pajahatīti? Na atīte kilese pajahatīti. Anāgate kilese pajahatīti. Hañci anāgate kilese pajahati, tena hi ajātaṁ pajahati, anibbattaṁ pajahati, anuppannaṁ pajahati, apātubhūtaṁ pajahati, anāgataṁ yaṁ na atthi taṁ pajahatīti? Na anāgate kilese pajahatīti. Paccuppanne kilese pajahatīti. Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṁ pajahati, duṭṭho dosaṁ pajahati, mūḷho mohaṁ pajahati, vinibaddho mānaṁ pajahati, parāmaṭṭho diṭṭhiṁ pajahati, vikkhepagato uddhaccaṁ pajahati, aniṭṭhaṅgato vicikicchaṁ pajahati, thāmagato anusayaṁ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṅkilesikā maggabhāvanā hoti? *saṅkilesikā → taṁsaṅkilesikā (sya-all, mr)
Yvāyaṁ kilese pajahati, atīte kilese pajahati …pe… *Yvāyaṁ → svāyaṁ (sya-all, pts-vp-pli1)
anāgate kilese pajahati, paccuppanne kilese pajahati, atīte kilese pajahatīti.
Hañci atīte kilese pajahati, tena hi khīṇaṁ khepeti, niruddhaṁ nirodheti, vigataṁ vigameti, atthaṅgataṁ atthaṅgameti, atītaṁ yaṁ na atthi taṁ pajahatīti?
Na atīte kilese pajahatīti.
Anāgate kilese pajahatīti.
Hañci anāgate kilese pajahati, tena hi ajātaṁ pajahati, anibbattaṁ pajahati, anuppannaṁ pajahati, apātubhūtaṁ pajahati, anāgataṁ yaṁ na atthi taṁ pajahatīti?
Na anāgate kilese pajahatīti.
Paccuppanne kilese pajahatīti.
Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṁ pajahati, duṭṭho dosaṁ pajahati, mūḷho mohaṁ pajahati, vinibaddho mānaṁ pajahati, parāmaṭṭho diṭṭhiṁ pajahati, vikkhepagato uddhaccaṁ pajahati, aniṭṭhaṅgato vicikicchaṁ pajahati, thāmagato anusayaṁ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṅkilesikā maggabhāvanā hoti? *saṅkilesikā → taṁsaṅkilesikā (sya-all, mr)
Yvāyaṁ kilese pajahati, atīte kilese pajahati …pe… *Yvāyaṁ → svāyaṁ (sya-all, pts-vp-pli1)anāgate kilese pajahati, paccuppanne kilese pajahati, atīte kilese pajahatīti. Hañci atīte kilese pajahati, tena hi khīṇaṁ khepeti, niruddhaṁ nirodheti, vigataṁ vigameti, atthaṅgataṁ atthaṅgameti, atītaṁ yaṁ na atthi taṁ pajahatīti? Na atīte kilese pajahatīti. Anāgate kilese pajahatīti. Hañci anāgate kilese pajahati, tena hi ajātaṁ pajahati, anibbattaṁ pajahati, anuppannaṁ pajahati, apātubhūtaṁ pajahati, anāgataṁ yaṁ na atthi taṁ pajahatīti? Na anāgate kilese pajahatīti. Paccuppanne kilese pajahatīti. Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṁ pajahati, duṭṭho dosaṁ pajahati, mūḷho mohaṁ pajahati, vinibaddho mānaṁ pajahati, parāmaṭṭho diṭṭhiṁ pajahati, vikkhepagato uddhaccaṁ pajahati, aniṭṭhaṅgato vicikicchaṁ pajahati, thāmagato anusayaṁ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṅkilesikā maggabhāvanā hoti? *saṅkilesikā → taṁsaṅkilesikā (sya-all, mr)
Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti. Hañci na atīte kilese pajahati, na anāgate …pe… na paccuppanne kilese pajahati, tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṁ, natthi dhammābhisamayoti? Atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṁ, atthi dhammābhisamayo. Yathā kathaṁ viya? Seyyathāpi taruṇo rukkho ajātaphalo. Tamenaṁ puriso mūlaṁ chindeyya. Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evamevaṁ uppādo hetu, uppādo paccayo kilesānaṁ nibbattiyāti. Uppāde ādīnavaṁ disvā anuppāde cittaṁ pakkhandati. Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṁ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṁ hetunirodhā dukkhanirodho. Pavattaṁ hetu, nimittaṁ hetu, āyūhanā hetu. Āyūhanā paccayo kilesānaṁ nibbattiyāti. Āyūhane ādīnavaṁ disvā anāyūhane cittaṁ pakkhandati. Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṁ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṁ hetunirodhā dukkhanirodho. Evaṁ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṁ, atthi dhammābhisamayoti.
Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti.
Hañci na atīte kilese pajahati, na anāgate …pe…
na paccuppanne kilese pajahati, tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṁ, natthi dhammābhisamayoti?
Atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṁ, atthi dhammābhisamayo.
Seyyathāpi taruṇo rukkho ajātaphalo.
Tamenaṁ puriso mūlaṁ chindeyya.
Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti.
Evamevaṁ uppādo hetu, uppādo paccayo kilesānaṁ nibbattiyāti.
Uppāde ādīnavaṁ disvā anuppāde cittaṁ pakkhandati.
Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṁ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti.
Evaṁ hetunirodhā dukkhanirodho.
Pavattaṁ hetu, nimittaṁ hetu, āyūhanā hetu.
Āyūhanā paccayo kilesānaṁ nibbattiyāti.
Āyūhane ādīnavaṁ disvā anāyūhane cittaṁ pakkhandati.
Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṁ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti.
Evaṁ hetunirodhā dukkhanirodho.
Evaṁ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṁ, atthi dhammābhisamayoti.
Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti. Hañci na atīte kilese pajahati, na anāgate …pe… na paccuppanne kilese pajahati, tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṁ, natthi dhammābhisamayoti? Atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṁ, atthi dhammābhisamayo. Yathā kathaṁ viya? Seyyathāpi taruṇo rukkho ajātaphalo. Tamenaṁ puriso mūlaṁ chindeyya. Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evamevaṁ uppādo hetu, uppādo paccayo kilesānaṁ nibbattiyāti. Uppāde ādīnavaṁ disvā anuppāde cittaṁ pakkhandati. Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṁ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṁ hetunirodhā dukkhanirodho. Pavattaṁ hetu, nimittaṁ hetu, āyūhanā hetu. Āyūhanā paccayo kilesānaṁ nibbattiyāti. Āyūhane ādīnavaṁ disvā anāyūhane cittaṁ pakkhandati. Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṁ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṁ hetunirodhā dukkhanirodho. Evaṁ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṁ, atthi dhammābhisamayoti.
Abhisamayakathā niṭṭhitā.
Abhisamayakathā niṭṭhitā.
Abhisamayakathā niṭṭhitā.