PE 2 — Lãnh Vực Thứ Nhì: Sự Hình Thành Giáo Lý

13. Herein, what is the foundation of the teaching? A discourse partaking of defilement, a discourse partaking of the accumulation of merit, a discourse partaking of penetration, a discourse partaking of the adept; a discourse partaking of defilement and the accumulation of merit; a discourse partaking of defilement and penetration; a discourse partaking of defilement, penetration, and the adept; a discourse partaking of the accumulation of merit and penetration. Instruction, fruit, means; instruction and fruit; fruit and means; instruction, fruit, and means. Gratification, danger, escape; gratification and danger; gratification and escape; danger and escape; gratification, danger, and escape. Mundane, supramundane; mundane and supramundane. Kamma, result; kamma and result. Specified, unspecified; specified and unspecified. Knowledge, the knowable; knowledge and the knowable. Seeing, development; seeing and development. Action that is a result, action that is not a result, action that is neither a result nor not a result. One's own utterance, another's utterance; one's own and another's utterance. A being as foundation, the Dhamma as foundation; a being and the Dhamma as foundation. Praise, one's own utterance as foundation, another's utterance as foundation; one's own and another's utterance as foundation. Functional action, fruit; functional action and fruit. Permitted, forbidden; permitted and forbidden. These six are forbidden.

14. Herein, what is a discourse that partakes of defilement?

Blinded by sensual desire, covered by the net of craving, shrouded by the veil of craving, bound by the Kinsman of the Heedless, Māra, they are like fish at the mouth of a fish-trap; they follow aging and death, just as a suckling calf follows its mother.

Bhikkhus, there are these five hindrances.

Herein, which is the discourse that partakes of latent dispositions?

Mind precedes all mental states, mind is their chief, they are mind-made. If with a pure mind one speaks or acts, happiness follows one like a shadow that never departs.

A discourse in the Saṃyutta.

The Blessed One taught this discourse, which develops faith and virtue, in detail to Mahānāma the Sakyan in Kapilavatthu, the city of the Sakyans. It was developed by marking its portions. That development, it is said, is for a future time.

Herein, which is the discourse that partakes of penetration?

Freed above, below, and in every way, not viewing anything as ‘this I am’; thus liberated, for the sake of no renewed existence, he has crossed over the flood not crossed before.

Ānanda asks the Teacher: 'For what purpose, indeed, are virtues?'

Herein, which is the discourse that partakes of the adept’s state?

Whose mind is like a rock, firm and unshaken, dispassionate toward the alluring, unprovoked by the provoking—for one whose mind is thus developed, from where can suffering come?

The Blessed One said: 'There is a certain elder named Sāriputta. Having approached me and not relinquishing the matter, that elder sets out on his wandering. An explanation concerning Sāriputta should be given. Indeed, for anyone by whom mindfulness directed to the body has not been developed and made much of, it should be set forth in detail.'

15. Herein, which is the discourse that partakes of both defilement and latent dispositions?

It rains on what is covered; it does not rain on what is open. Therefore, one should uncover what is covered; thus, it will not rain on it.

‘It rains on what is covered’ refers to the partaking of defilement. ‘It does not rain on what is open’ refers to the partaking of latent dispositions. The passage beginning ‘Darkness, bound for darkness,’ should be understood in detail. Herein, both ‘one who is darkness’ and ‘one who is bound for darkness’ refer to defilement. Both ‘one who is light’ and ‘one who is bound for light’ refer to latent dispositions.

Herein, which is the discourse that partakes of both defilement and penetration?

The wise do not call that a strong bond which is made of iron, wood, or babbaja grass; but that passionate attachment to jeweled earrings, and that yearning for sons and wives—

The yearning for sons and wives refers to defilement. The passage, ‘Having severed this too, the wise wander forth, without longing, having abandoned all sensual pleasures,’ refers to penetration. Also: whatever is intended and conceived, and the descent of name-and-form that occurs—by these four terms, defilement is shown. By the latter four terms, penetration is shown.

Herein, which is the discourse that partakes of defilement, penetration, and the adept’s state?

This world is born of torment, oppressed by contact; it speaks of affliction as its own. For in whatever way they conceive things, it becomes otherwise than that.

This world, subject to change and attached to existence, overcome by existence, delights only in existence. What it delights in, that is fear; what it fears, that is suffering. Indeed, this holy life is lived for the sake of abandoning existence.

Whatever ascetics or brahmins have proclaimed release from existence by means of existence, all of them, I say, are not released from existence. And whatever ascetics or brahmins have proclaimed an escape from existence by means of non-existence, all of them, I say, have not escaped from existence. For this suffering arises in dependence on a substrate; with the utter destruction of all clinging, there is no arising of suffering. Behold this world: a populace overcome by ignorance, beings delighting in beings, are not freed from existence. Whatever kinds of existence there are, in all places and in every way, all those states of existence are impermanent, suffering, and subject to change.

For one who sees this thus as it really is with right wisdom, craving for existence is abandoned, and one does not delight in non-existence. Through the utter destruction of all cravings, the remainderless fading away and cessation is Nibbāna.

For that bhikkhu who is extinguished, without clinging there is no renewed existence. Māra is conquered, the battle is won; that Such-a-One has passed beyond all states of existence.

The passage from ‘This world is born of torment’ up to ‘that is suffering’ refers to craving, which is defilement.

Again, the passage: ‘Whatever ascetics or brahmins have proclaimed liberation from existence by means of existence… I say, have not escaped from existence’—this is the defilement of views. That defilement of views and the defilement of craving are, both of them, defilement. Again, the passage from ‘the holy life is lived for the sake of abandoning existence’ up to ‘with the utter destruction of all clinging, there is no arising’: this partakes of penetration. The passage from ‘For that bhikkhu who is extinguished’ up to ‘that Such-a-One has passed beyond all states of existence’: this partakes of the adept’s state. Regarding the four persons: the one who goes downstream refers to defilement. The one who stands firm and the one who goes upstream refer to penetration. ‘He stands on high ground’ refers to the adept’s stage.

16. Herein, which is the discourse that partakes of both latent dispositions and penetration?

For one who gives, merit increases; through restraint, enmity is not amassed. The skillful one abandons evil; and through the destruction of lust, hatred, and delusion, one is extinguished.

The passage, ‘For one who gives, merit increases; through restraint, enmity is not amassed,’ partakes of latent dispositions. The passage, ‘The skillful one abandons evil; through the destruction of lust, hatred, and delusion, one is extinguished,’ partakes of penetration.

In teachings heard and followed, familiarized by speech, repeatedly contemplated by mind, and well-penetrated by view, five benefits are to be expected. Here, for a certain person, the well-learned teachings are retained, not forgotten, familiarized by speech, repeatedly contemplated by mind, and well-penetrated by view. Striving, making effort, and endeavoring, one attains distinction in this very life. If one does not attain distinction in this very life, one attains it when sick. If not when sick, then at the time of death. If not at the time of death, then having become a deva, one attains it. If, having become a deva, one does not attain it, then through that passion for the Dhamma, through that delight in the Dhamma, one attains individual enlightenment.

Therein, that which states, 'one attains in this very life,' is the sutta pertaining to penetration. That which states, 'one attains individual enlightenment in a future life,' is the sutta pertaining to latent tendencies. These sixteen suttas stand, encompassing the entire teaching. By these sixteen suttas, the ninefold discourse is analyzed. And this is for one with wisdom, not for one without wisdom; for one who is engaged, not for one who is not engaged. For one who dwells without practice, defilement naturally arises in the world and proceeds. That defilement is threefold: the defilement of craving, the defilement of wrong view, and the defilement of misconduct. Arising from that defilement, defilement is established in unwholesome states; it is established in worldly things. Therein, if an unskillful one wrongly grasps that virtue and that view, for him there is the defilement of craving. But if it occurs to him thus: 'By this virtue, or this observance, or this holy life, I will become a deva or another kind of divine being,' for one who has such wrong view, for him there is the defilement of wrong view. But if, being established in virtue, one does not wrongly grasp it, for such a virtuous person, that virtue, being rightly undertaken, generates freedom from remorse up to the knowledge and vision of liberation. And for him, this occurs either in this very life, or for one who has died, in that very existence, or through a subsequent karma, in other aggregates. Thus it is said: 'Good conduct comes to fruition through latent tendencies.' This is called the sutta pertaining to latent tendencies. Therein, for one established in virtues, the mind is free from hindrances. Therefore, the Blessed One teaches the Dhamma for the abandoning of identity view. He attains the final state of Nibbāna. But if within the Dispensation he does not attain the final Nibbāna, or if in one sitting he does not attain the six direct knowledges, then two kinds of persons attain the noble Dhamma: the faith-follower and the Dhamma-follower. Therein, the Dhamma-follower is one of quick understanding; the faith-follower is one who is to be led. Therein, the one of quick understanding is of two kinds: one with sharp faculties and one with dull faculties. Therein, the one who is to be led is also of two kinds: one with sharp faculties and one with dull faculties. Therein, the one of quick understanding with dull faculties and the one who is to be led with sharp faculties—these persons are inferior to the one of quick understanding. The one of developed understanding is inferior to the one who is to be led. These, having reached a middle ground, become the one of developed understanding. These are the three persons.

17. Therein, the fourth and fifth persons are the one of quick understanding, the one of developed understanding, and the one who is to be led. Therein, the person of quick understanding, having obtained the faculties and being established on the plane of vision, attains the fruit of stream-entry; this first stream-enterer is a 'one-seeder'. Therein, the person of developed understanding, having obtained the faculties and being established on the plane of vision, attains the fruit of stream-entry; this second stream-enterer is a 'family-to-family' one. Therein, the person who is to be led, having obtained the faculties and being established on the plane of vision, attains the fruit of stream-entry; this third stream-enterer is one with 'seven times at most'. These three persons are established in the fruit of stream-entry due to the diversity of their faculties.

The one of quick understanding is a one-seeder; the one of developed understanding is a 'family-to-family' one; the one who is to be led is a 'seven-times-at-most' one. This is the discourse pertaining to penetration. But if one strives further than that, one attains the final Nibbāna. Therein, by difference in faculties: the person of quick understanding with sharp faculties becomes one who attains Parinibbāna in the interval; the person of quick understanding with dull faculties becomes one who attains Parinibbāna upon landing. The person of developed understanding with sharp faculties becomes one who attains Parinibbāna without exertion; the person of developed understanding with dull faculties becomes one who attains Parinibbāna with exertion. The person who is to be led becomes one who goes upstream to the Akaniṭṭha realm. Thus, there are five non-returners, a sixth who is the once-returner, and three who are stream-enterers; these are the nine trainees.

Among them, the person of quick understanding with sharp faculties, upon attaining Arahantship, becomes two types of individuals: one liberated in both ways and one liberated by wisdom. Among them, the person of quick understanding with dull faculties, upon attaining Arahantship, becomes two types of individuals: one who is established for an aeon and one who is capable of penetration. The person of developed understanding with sharp faculties, upon attaining Arahantship, becomes two types of individuals: one who is capable through resolution and one who is capable through guarding. Among them, the person of developed understanding with dull faculties, upon attaining Arahantship, becomes two pairs of individuals: one who does not attain Parinibbāna if one resolves, but does if one does not; and one who does not attain Parinibbāna if one guards, but does if one does not. Among them, the person who is to be led, devoted to the practice of development, is of a nature to decline, or is determined by kamma, or is one of equal heading. These are the nine Arahants. This fourfold discourse pertains to defilement and pertains to the adept. Among these individuals, the Tathāgata's tenfold power operates.

18. What is the tenfold? Here, when the wheel of Dhamma has not been set in motion by the Buddhas, the Blessed Ones, mighty devaputtas approach to request, saying, 'May the Sugata teach the Dhamma.' Surveying with the unsurpassed Buddha-eye, he saw three groups of beings: those with a fixed destiny for rightness, those with a fixed destiny for wrongness, and those with an unfixed destiny. Among them, for the group with a fixed destiny for rightness, it is impossible that they would fall into wrong mindfulness; it is impossible that they would attain final Nibbāna without being honored; it is possible that they would attain a meditative absorption. Among those with a fixed destiny for wrongness, it is impossible that they would enter upon a noble attainment; it is possible that they would follow an ignoble wrong practice. Among those with an unfixed destiny, it is possible that one practicing rightly would reach the group with a fixed destiny for rightness; it is impossible that one practicing wrongly would reach the group with a fixed destiny for rightness. It is possible that one practicing rightly would reach the group with a fixed destiny for rightness; it is possible that one practicing wrongly would reach the group with a fixed destiny for wrongness. For me, the Perfectly Enlightened One surveying with the unsurpassed Buddha-eye, it is impossible that anyone could rightfully reproach me on the grounds that 'These phenomena were not fully understood by me.' It is impossible that anyone could rightfully reproach you, who declare yourself to be free from passion, on the grounds that your taints are not destroyed. Furthermore, for this group with an unfixed destiny, it is impossible that the teaching of the Dhamma, for one who acts accordingly, should not be seen as for the complete destruction of suffering. And it is impossible that a disciple of mine from the group with an unfixed destiny, having been instructed thus, should fail to realize a further, special attainment beyond a previous one.

19. Because the sage, having taught to devas, nāgas, and yakkhas the various phenomena with their various expressions by way of defining them, it is impossible that he would not, for that reason, go to the other shore. This is the analytical knowledge of Dhamma. Furthermore, it is impossible that these seven times seven expressions should not be mastered from the language. This is the analytical knowledge of language. It is impossible that the language should fail to make the meaning known to disciples who delight in complete harmony. This is the analytical knowledge of meaning. Mighty devaputtas approached and asked questions. It is impossible that for one afflicted physically or mentally—whether with a crooked hand or a lame foot, or being of dull wisdom—that meaning should not be analyzed. This is the analytical knowledge of ready wit. It is impossible that for one in whom that wisdom exists, it should be non-existent. It is impossible that for those who are not subject to destruction, destruction will occur. Thus, for the cessation of arising, there are the ten unwholesome courses of action. It is impossible that Māra, or Indra, or Brahmā, or a Tathāgata, or a wheel-turning monarch should be a woman; it is possible that a man should be a wheel-turning king or Sakka, lord of the devas. Such is his power, such is his knowledge. This is called the knowledge of possible and impossible causes, the first power of the Tathāgata. It should be pointed out in dependence on the three classes, the four grounds of self-confidence, the four analytical knowledges, the arising of dependent origination, its cessation, and the path. And it concerns wholesome actions and their results, and that which arises for men and women. This first power the Tathāgata knows thus.

For those of the class with a fixed destiny for rightness, this is not a practice that goes to all destinations; this practice goes only to Nibbāna. Here, there may be the class with a fixed destiny for wrongness; this practice also does not go to all destinations. Let this practice be one that goes only to the origin of personal identity. One who is established in this or that practice goes to Nibbāna, goes to the plane of misery, or goes to the realm of devas and humans. Whatever practice one might undertake whereby one would go to any destination, this is the practice that goes to all destinations. The knowledge herein of things as they really are—this is called the knowledge of the practice that goes to all destinations, the second power of the Tathāgata.

This path leading everywhere has diverse inclinations: some are devoted to sensual pleasures, some to performing difficult deeds, some to the practice of self-mortification, some attain purification through saṃsāra, and some attain the meditation of non-possession. He knows as it actually is the knowledge of beings bound by their various tendencies, the diverse knowledge, and the knowledge of the world's various inclinations as they actually are. This is the third power of the Tathāgata.

Among them, beings are inclined; they resort to, develop, and repeatedly practice certain things. For those with karmic accumulations and such inclinations, that element prevails. And which element is that? It is the element of renunciation, the element of strength, some element of attainment, or some element of wrongness, to which they are inclined. They do not perceive anything further. Clinging to that very state, being intent upon aging and death, they declare, “This alone is true, other things are empty.” As the Blessed One spoke to Sakka, lord of the devas. The knowledge of things as they actually are in that regard—this is called the fourth power of the Tathāgata.

Here, whatever element they consider supreme, they initiate it with body and speech, and it is mental. The initiation is volition, kamma; the initiation is bodily and verbal. Because of its mental nature, the Tathāgata, who knows the distinctions of kamma, understands thus: 'By this being with such an element, such a kamma was done in the past. For this reason, for that person, such a result is ripening now or will ripen in the future.' Thus he knows the present: 'This person with such a disposition is doing this kamma. Because of this reason, which is craving and view, the result for that person will not arise in this very life, nor upon rebirth, nor on a subsequent occasion.' Thus he knows: 'This person will do such a kamma in the future. For this reason, for that person, such a result will arise. For this reason, of the four meditation subjects, this meditation subject has present happiness and a happy result in the future.' …pe… Thus he knows the diversity of results of kamma undertakings in the past, future, and present, by way of cause and condition, their high and low, inferior and superior nature. This is called the knowledge of the results of kamma, the fifth power of the Tathāgata.

Thus, when beings undertake any undertaking of kamma, he understands thus: 'For this individual, inclined to kamma and of a lustful nature, the elements of renunciation reach fulfillment.' For one who follows after lust and is devoid of a meditation subject, the first jhāna becomes defiled. But if, through further effort, the path pertaining to distinction is undertaken with a mind purified by jhāna, then for one established in the first jhāna, which has the portion of jhāna, the second jhāna becomes purified. And for one desiring to attain the third jhāna, the faculty of mental gladness pervades the mind and remains; for him, that rapture, being of a non-distinctive portion, remains directed toward the third jhāna. If he understands the escape from it as it really is, for one who has gone thus, the fourth jhāna indeed becomes purified. There are phenomena pertaining to the decline of the fourth jhāna, and those phenomena arise where the purification of the fourth jhāna is seen. Thus, by the attainment of noble intention, there are the four attainments, the three gateways to liberation, and the eight liberating jhānas; thus the four jhānas are liberations. And there are the eight liberations and the three gateways to liberation. The concentrations are four: desire-concentration, energy-concentration, mind-concentration, and investigation-concentration. The attainments are the four attainments of noble intention. Thus, for these jhānas, there is the attainment of liberation. Such is the defilement for a person of lustful nature. So too for one of hateful nature, and for one of deluded nature. For a person of lustful nature, such is the purification. The knowledge herein, as it actually is, not shared with all beings—this is called the sixth power of the Tathāgata.

Therein, the Tathāgata understands thus: Worldly and supramundane phenomena, in the portion of development, acquire the name 'faculty'. Based on the ground of sovereignty, they acquire the name 'power'. The mind that has attained strength is the faculty of mind; based on that, they acquire the name 'power'. Based on the element of initiating, they acquire the name 'energy'. Thus, he has such knowledge and also taught the Dhamma that 'these individuals are endowed with these qualities'—in manner and variety, for those endowed with inclination, disposition, and resolution. This is called the knowledge of the diversity in the faculties, powers, and energies of other beings and other individuals—the seventh power of the Tathāgata.

Therein, the Tathāgata, in the worlds and other such planes, knows the destination of the fetters and of the trainees by means of two powers: through the recollection of past lives in the past saṃsāra, and in the present, he knows the passing away and rebirth with the divine eye. Thus, these two powers are brought forth from the divine eye. That past period is the domain of the divine eye; the present is the domain of mindfulness. Thus, the knowledge of the past lives of oneself and others is of many kinds and various sorts; he knows the present period with the divine eye. These are two powers of the Tathāgata: the eighth is the recollection of past lives, and the ninth is the divine eye.

Furthermore, the Tathāgata understands the jhāna of noble individuals, its purification, and that which pertains to penetration. He knows thus: 'This individual, by this path, by this practice, through the destruction of the taints, having realized for himself the taintless liberation of mind and liberation by wisdom in this very life, dwells having attained it.' Thus he knows the knowledge of the destruction of his own taints. Based on the four planes, up to the nine types of Arahants, the destruction of taints for trainees is limited, whereas for Arahants it is unlimited. Herein, liberation of mind is taintless with regard to two taints: the taint of sensual desire and the taint of existence. Liberation by wisdom is taintless with regard to two taints: the taint of views and the taint of ignorance. The knowledge of these two liberations as they actually are is called the knowledge of the destruction of the taints. This is the tenth power of the Tathāgata.

20. Established in these ten powers, the Tathāgata teaches a fivefold dispensation: that pertaining to defilement, that pertaining to latent tendencies, that pertaining to vision, that pertaining to development, and that pertaining to the one beyond training. Herein, for the defilement of craving, the escape is non-greed. For the defilement of wrong view, the escape is non-delusion. For the defilement of misconduct, the escape is the three wholesome actions. What is the cause? There are these three kinds of mental misconduct: covetousness, ill will, and wrong view. Herein, covetousness as mental misconduct gives rise to bodily action—taking what is not given—and it gives rise to all verbal action connected with it, such as false speech, all that is untrue, all that is not true speech, all denigration, and hypocrisy; covetousness is an unwholesome root. In good conduct, good conduct is the volition of abstaining from false speech, from taking what is not given, and from covetousness. Therein, ill will as mental misconduct gives rise to bodily action—the taking of life and all such pulling, dragging, binding, and approving—and it gives rise to verbal action: divisive speech and harsh speech. Wrong view as mental misconduct employs covetousness, ill will, and wrong view. For one with wrong view, any wrong giving born of wrong view may be motivated by lust or by hatred. For this reason, wrong view gives rise to sexual misconduct and to verbal action, namely idle chatter. These three kinds of misconduct have unwholesome roots.

What is covetousness, that is greed. What is ill will, that is hatred. What is wrong view, that is delusion. These give rise to the eight wrongnesses. When these three unwholesome roots are grasped, the tenfold unwholesome course of action reaches completion. For that threefold defilement of misconduct, the discourse pertaining to latent tendencies is the escape. Herein, the much-relied-upon explanation is that just as there are greed, hatred, and delusion, so too here, with regard to clinging, greed is abundant; for that reason, greed is designated in those states. Herein, this delusion is unwholesome delusion; this is ignorance. It is fourfold, being fixated on form: one regards form as self; being overcome by ignorance, one regards self as possessing form, or form as in the self, or the self as in form. Herein, which statement of personality view speaks of annihilation? It is the view ‘that which is the life-principle, that is the body,’ as well as the nihilistic view, the view of accidental origination, and that one person acts while another experiences. For the last sixty eons, three statements of personality view adhere to eternalism: ‘The life-principle is one thing, the body another,’ as well as inactionism; and for one who desires suffering, the view of causelessness arises, as does the non-existence of kamma, and all this is conceived. Herein, holding ‘This alone is true, anything else is worthless,’ eighty-six Ājīvakas proclaim purification through saṃsāra. Just as personality view has four grounds in regard to form, so in regard to the five aggregates it has twenty grounds. Personality view adheres to eternalism. Other Ājīvakas and eternalists adhere to and grasp at rites and vows, thinking, ‘By this I will become a god or one of the gods.’ This is the grasping at rites and vows. Herein, with personality view, one regards form as self. Holding ‘That which is the life-principle, that is the body,’ one is doubtful and perplexed, one is not resolved and has no confidence concerning the past, the future, and the past and future… Thus, for one established in what pertains to latent tendencies, this is the defilement.

21. Herein, with the faculty of faith one abandons all doubt; with the faculty of wisdom one sees arising and passing away; with the faculty of concentration one makes the mind one-pointed; with the faculty of energy one makes an effort. That person, with these five faculties, being a faith-follower, delighting in unwavering confidence, generates immediate concentration. With purified faculties, the Dhamma-follower, due to the absence of a condition, generates immediate concentration. That noble person knows as it really is: 'This is suffering.' The Truths. This is the discourse pertaining to the portion on vision. For that person, of the five lower fetters, three fetters are to be abandoned by vision; they are completely abandoned. Two are dealt with by the two individuals. Herein, the three unwholesome roots are to be abandoned by development; being cast up, they produce six kinds of existence. Herein, among those, when covetousness and ill will are attenuated, the six kinds of existence are exhausted and reach their limit; two kinds of existence remain. For that person, covetousness and ill will are completely exhausted; one existence remains. And that is produced by way of conceit. Although here the other four defilements—lust for form, lust for existence, ignorance, and restlessness—being like banners of conceit, are not able to turn back the conceit 'I am,' all of them undertake the abandoning of the conceit 'I am.' When those defilements are exhausted, this does not arise further. In the plane of vision, among the five trainees—the three who are practitioners and the two established in the fruit—is the discourse pertaining to the portion on development. Beyond that is the discourse pertaining to the portion on the adept; in some places, the plane is suppressed. And this is the fifth discourse. Taught for three individuals—the worldling, the trainee, and the adept—are the portion on defilement and the portion on latent tendencies. For the worldling, there is the portion on vision. The portion on development is for the five trainees. What was first pointed out, the portion on the adept, is for all arahants. That fivefold discourse should be sought in twenty-seven modes. Among these, the courses of that discourse are beyond that. And that, in brief, amounts to fifty modes. Those fifty modes pointed out in the Dispensation, when condensed, fall into ten modes. Those, when established by the deposition of the Noble Truths, being condensed, fall into eight modes. And in the four common suttas, which are the plane for the conveyance of the method, when they are condensed, they fall into five suttas: the portion on defilement, the portion on latent tendencies, the portion on development, the portion on penetration, and the portion on the adept. When they are condensed, they fall into four suttas: the portion on defilement, the portion on latent tendencies, the portion on penetration, and the portion on the adept. Being condensed, they fall into three suttas: the portion on the worldling, the portion on the trainee, and the portion on the adept. When they are condensed, they fall into two suttas: the portion on penetration and the portion on previous practice. As was said by the Blessed One: 'Seeing two benefits, Tathāgatas, Arahants, Perfectly Self-Enlightened Ones teach the Dhamma—suttas, mixed prose and verse…' The Teacher, considering those endowed with previous practice, abides with little difficulty, thinking: 'There will be those with previous practice, for the sake of bearing the thought that the disciples are ready.' Herein, one who sees for oneself the diversity of wisdom should apply it in the eightfold summary of the suttas, wherever one is able. Having applied it here and there, the meaning of the sutta should be pointed out. For when there is feeling, it is not possible for anyone whose mind is carried away to point out the meaning of the sutta as it really is.

Herein, these are the summary verses for the preceding discourses:

Blinded by sensual desire, covered by a net, and the five hindrances; mind precedes mental states, and Mahānāma the Sakyan.

Freed above and below, and for what purpose is virtue; whose mind is like a rock, the questions of Upatissa, and so on.

One who has mindfulness directed to the body; for Channa, delusion is the destination; that fetter is not strong; the mental; 'this is the world,' and so on.

The four individuals, merit increases for the giver; in the teachings followed by the ear, these are their summary verses.

22. Herein, what is the injunction?

If you fear suffering, if suffering is displeasing to you, do no evil deed, whether openly or in secret.

'Rādha, be unconcerned about past form,' should be elaborated. 'A virtuous person, Ānanda, should always act, considering: "How might I have non-remorse?"' This is called the injunction.

Herein, what is the fruit?

The Dhamma truly protects the one who practices the Dhamma, as a great umbrella in the rainy season. This is the benefit in the Dhamma well-practiced: the one who practices the Dhamma does not go to a bad destination.

This is the fruit.

Herein, what is the means?

When one sees with wisdom that 'all phenomena are non-self,' then one becomes disenchanted with suffering; this is the path to purity.

'A bhikkhu endowed with seven factors, indeed, could even shake Himavant, the king of mountains; what then is to be said of destroying vile ignorance with the seven factors?' An exposition should be made. This is the means.

Herein, what are the injunction and the fruit?

If you fear suffering, if suffering is displeasing to you, do no evil deed, whether openly or in secret.

For if you do an evil deed, or if you will do one, there is no escape from suffering for you, even if you flee by flying away.

In the former verse is the injunction; in the latter, the fruit. Established in virtue, two things are to be developed: the development of mind and the development of wisdom. This is the injunction; dispassion for lust is the fruit.

Herein, what are the fruit and the means?

A wise person established in virtue, Developing the mind and wisdom, An ardent and prudent bhikkhu, Can disentangle this tangle.

In the first half-verse is the means; in the second half-verse, the fruit. Regarding the discourse on Nandiya, Sakka, Isivutta, Pūraṇa, Kāma, and Ekārakkha: from the root up to the six things, application is to be made. Further, in the five things, application is to be made—this is the means. 'The mind of one unassociated is freed even from the canker of sensual desire.' Thus it should be understood in all, in the six, and in the three. This is the means and the fruit.

Herein, what are the injunction, the fruit, and the means?

Look upon the world as empty, Mogharāja, ever mindful. Having uprooted the view of self, in this way one may cross beyond death.

‘Look upon the world as empty, Mogharāja,’ is the injunction. ‘Ever mindful,’ is the means. ‘Having uprooted the view of self, in this way one may cross beyond death,’ is the fruit. ‘Bhikkhus, develop concentration. A bhikkhu who is concentrated knows form as impermanent. Seeing thus, a noble disciple is freed from birth… from despair.’ Herein are all three.

23. Herein, what is the gratification?

For one desiring sensual pleasures, should that be fulfilled for him: this is the gratification.

‘Brahmin, it is for the reason of righteous conduct, harmonious conduct, and skillful conduct that some beings here, with the breakup of the body, are reborn in a good destination, a heavenly world.’ This is the gratification.

Herein, what is the danger?

‘By sensual pleasures, indeed, one is afflicted…’ This is the danger. In a sutta in the Saṃyutta connected with Pasenadi, there is the simile of the mountain. This is the danger.

Herein, what is the escape?

One who avoids sensual pleasures as one would the head of a snake with one's foot—that person, mindful, transcends this attachment in the world.

In the Saṃyutta Nikāya there is a sutta about the Pāricchattaka tree with its yellowing leaves and fallen leaves. This is the escape.

Herein, what are the gratification and the danger?

Whatever a person does, that he sees in himself; the doer of good sees good, and the doer of evil, evil.

Herein, what the evildoer experiences is the gratification. In the explanation of the eight worldly conditions concerning gain and loss, there loss, disgrace, blame, and pain are the danger; gain, fame, pleasure, and praise are the gratification.

Herein, what are the gratification and the escape?

‘Happy is the result of meritorious deeds, and one's intention succeeds; one quickly attains the supreme peace, Nibbāna.’

The result of meritorious deeds and the fulfillment of one's intention, this is the gratification. That one swiftly attains the supreme peace, Nibbāna, this is the escape.

For a Great Man endowed with the thirty-two marks of a Great Man, there are only two possible destinies. If he lives the household life, he becomes a wheel-turning monarch; having conquered, he dwells—this is the gratification. If he goes forth from the household life into homelessness, there is escape from the entire flood—this is both the gratification and the escape.

Herein, what are the danger and the escape?

Having known the fear in grasping, the source of birth and death, one is not reborn so as not to grasp, for the destruction of birth and death.

By the first half-verse, ‘the source of birth and death’ is the danger. ‘Is not reborn so as not to grasp, for the destruction of birth and death’ is the escape.

‘Indeed, this world has fallen into difficulty, in that it is born and dies.’ The investigation into ‘When indeed will there be an end to this suffering hereafter?’—this is the danger. Whoever, having understood greed, goes forth as far as the ancient royal city of the body—this is the escape. This is the danger and the escape.

Herein, what are the gratification, the danger, and the escape?

Sensual pleasures are indeed colorful, varied, and delightful; in diverse forms they churn the mind. Therefore, O king, I have gone forth; the ascetic life is surely the safer, better way.

The words, ‘Sensual pleasures are indeed colorful, varied, and delightful,’ are the gratification. The words, ‘in diverse forms they churn the mind,’ are the danger. The words, ‘I have gone forth from the household life, O king; the ascetic life is surely the safer, better way,’ are the escape.

In the powerful Simile of the Fool sutta, one who, out of hope, undertakes a kamma to be experienced, and so experiences whatever evil kamma, thereby, with a kamma to be experienced as painful, with an undeveloped body and a limited mind, shows the danger. With a kamma to be experienced as pleasant, he savors the gratification. He is like the man before. One with a developed mind, developed wisdom, of great name, with an unlimited mind—this is the escape.

24. Herein, what is a worldly discourse?

An evil deed that has been done does not curdle at once like freshly drawn milk; burning, it follows the fool like a fire covered by ashes.

The four wrong courses of action—this is a worldly discourse.

Herein, what is a supramundane discourse?

‘One whose faculties have gone to tranquility, like horses well-tamed by a charioteer; who has abandoned conceit and is without taints—even the devas yearn for one so steadfast.’

‘Bhikkhus, I will teach you noble right concentration.’ This is a supramundane discourse.

Herein, what is a discourse that is both worldly and supramundane?

As though pierced by a spear, or with his head on fire, a mindful bhikkhu should strive for the abandoning of sensual lust.

‘As though pierced by a spear, or with his head on fire,’ is worldly; ‘A mindful bhikkhu should strive for the abandoning of sensual lust,’ is supramundane.

‘In physical food, there is desire,’ is worldly. ‘There is no desire,’ is a supramundane discourse.

Herein, what is kamma?

One who destroys life, and speaks false speech; who takes what is not given in the world, and goes to another’s wife;

And whatever person engages in the drinking of fermented and distilled intoxicants, not having abandoned the five enmities, is called immoral.

Bhikkhus, there are these three kinds of misconduct. This is kamma.

Herein, what is the result?

For sixty thousand years, one experiences the result accordingly.

‘Bhikkhus, I have seen hells named ‘Pertaining to the Six Sense Bases.’ Bhikkhus, I have seen heavens named ‘Pertaining to the Six Sense Bases.’’ This is the result.

Herein, what is kamma and result?

Just as rust arisen from iron itself eats that very iron from which it arose, so their own deeds lead those of excessive conduct to a bad destination.

The passage from ‘Just as rust arisen from iron’ up to ‘their own deeds’ is kamma. The passage ‘lead to a bad destination’ is the result.

Whatever right practice there is for one who practices rightly towards four—mother, father, the Tathāgata, and a disciple of the Tathāgata—this is kamma. That one is reborn among the devas—this is the result. This is kamma and result.

Herein, what is a discourse with an indicated meaning?

With faultless limbs and a white awning, the one-axled chariot proceeds. See, O householder Citta, him coming, untroubled, with the stream cut off, unbound. Whatever mind is among ascetics, that is seen.

25. Thus the meaning is indicated by this verse.

In the simile of the cowherd, there are eleven points. Thus, bhikkhus, a bhikkhu is a knower of form. And there is honoring with surpassing honor. The meaning of these eleven points is indicated as they were spoken.

Herein, what is the unindicated meaning?

Seclusion is happiness for the contented, for one who has heard the Dhamma and sees. Harmlessness is happiness in the world, and restraint towards living beings.

Dispassion in the world is happiness; the overcoming of sensual pleasures is happiness. The subduing of the conceit ‘I am’—this is indeed the supreme happiness.

This is unindicated. The eight thoughts of a great person. This is unindicated.

Herein, what is the indicated and the unindicated?

With clear eyes, a fair face, majestic, upright, and glorious; amidst the assembly of ascetics, you shine like the sun.

The passage from 'With clear eyes' up to 'you shine like the sun' is the indicated. But how is the Blessed One 'clear-eyed'? How is he 'fair-faced'? How is he 'great-bodied'? How is he 'upright'? How is he 'glorious'? How does he 'shine'? This is the unindicated. The exposition of the simile of the lump of foam: just as a lump of foam, so is form; just as a water bubble, so is feeling; like an illusion, so is consciousness—the five aggregates are indicated with five similes. For what reason is form like a lump of foam, and all that is cognizable by the eye, or by the four sense bases? How is feeling like a water bubble? And which feeling is it—pleasant, painful, or neither-painful-nor-pleasant? Thus this is unindicated. Thus, there is the indicated and the unindicated.

Herein, what is knowledge?

Wisdom is indeed the best in the world, that which leads to penetration; by which one rightly understands the exhaustion of birth and death.

26. These three are the faculties: the faculty of 'I shall know the unknown,' the faculty of final knowledge, and the faculty of one who has final knowledge. This is knowledge.

Herein, what is the inferable?

Attached to sensual pleasures, clinging to the attachment of passion, not seeing the fault in the fetter; indeed, beings clinging to the attachment of the fetter will never cross the vast and great flood.

Those endowed with four factors, upon the breakup of the body, are reborn among the devas. The Kāpiya Sutta in the Udāna, which inspires confidence in the incontrovertible—this is the inferable.

Herein, what is both knowledge and the inferable?

When one sees with wisdom, 'All phenomena are not-self,' then one becomes weary of suffering—this is the path to purity.

‘When one sees with wisdom’ is knowledge. That one establishes all phenomena in the aspect of not-self—this is the inferable.

There are four Noble Truths. Among them, three are inferable. The Truth of the Path, which is the aggregate of virtue and the aggregate of wisdom, is both knowledge and inferable.

Herein, what is vision?

This is the very path, there is no other for the purification of vision. You should undertake this path, for this is the bewilderment of Māra.

27. A noble disciple endowed with four factors may declare of himself: 'I am one for whom hell is destroyed... I am a stream-enterer, not subject to states of woe, assured, with enlightenment as my destination.' This is vision.

Herein, what is development?

One whose faculties are well-developed, internally and externally and in the whole world; that person, wise and perceiving form, being utterly deluded, does not know.

These four portions of the Dhamma are: non-covetousness, non-ill will, right mindfulness, and right concentration. This is the Sutta on Development.

Among these, which is the Sutta on Vision and the Sutta on Development?

Unconflicting in speech, mind, and action, having rightly known the Dhamma, aspiring for the state of Nibbāna, such a one should fare rightly in the world.

By one who desires to realize the fruit of stream-entry, what dhammas should be attended to? The Blessed One said: The five aggregates subject to clinging. This is both the Sutta on Vision and the Sutta on Development.

28. Among these, which are the dhammas that are resultant states?

The detailed explanation of 'Whatever a person does' should be understood. Monks, these are the three kinds of good conduct. These are the dhammas that are resultant states.

Among these, which are the dhammas that are not results but are conditions for results?

Form, feeling, perception, consciousness, and whatever volition there is: ‘This I am not, this is not my self.’ One who has seen thus becomes dispassionate.

Monks, these five are the aggregates. These are the dhammas that are not results but are conditions for results.

Among these, which is the dhamma that is neither a result nor a condition for a result?

‘Those who practice thus according to the method taught by the Buddha, they, followers of the Teacher’s instruction, will make an end of suffering.’

Thus, both right practice and cessation—these two are neither a result nor a condition for a result. Monks, I will teach you the holy life and the fruits of the holy life. The holy life is the Noble Eightfold Path, and the fruits of the holy life are the fruit of stream-entry up to Arahantship.

29. Among these, which is the Sutta on the Buddha's Own Words?

The non-doing of all evil, the undertaking of the wholesome, the purification of one’s own mind—this is the teaching of the Buddhas.

Monks, these are the three gateways to liberation. This is the Sutta on the Buddha's Own Words.

Among these, which is the Sutta on the Words of Others?

There is no love like that for a son; there is no wealth like cattle; there is no radiance like the sun; among lakes, the ocean is supreme.

Sirs of the Kosiya clan, by reason of well-spoken words, there was victory in battle. Monks, Sakka, king of the devas, enjoys the fruit of his own deeds. Thus it should be elaborated. This is the Sutta on the Words of Others.

Among these, which is the sutta that contains both the Buddha's Own Words and the Words of Others?

‘That which is attained and that which is to be attained, both are strewn with defilement. Those who say thus do not exist; for them, there is aversion towards sensual pleasures.’ This is the Words of Others.

This is the Words of Others. But for those who do not approach either of those two extremes, there is no designation of the round of existence. This is the Buddha's Own Words.

‘One with sons delights in sons; likewise, one with cattle delights in cattle. For attachments are a person’s delight; one who is without attachments does not delight.’ This is the Words of Others.

‘One with sons grieves on account of sons; likewise, one with cattle grieves on account of cattle. For attachments are a person’s grief; one who is without attachments does not grieve.’ This is the Buddha's Own Words.

This contains both the Buddha's Own Words and the Words of Others.

30. Among these, which is the Sutta Established on Beings?

Whatever beings exist or will come to be, all will depart, having abandoned the body. The skillful one, knowing this complete loss, established in the Dhamma, should lead the holy life.

Monks, there are these three teachers: the Tathāgata, the Arahant, and the trainee on the path. This is the Sutta Established on Beings.

Among these, which is the Sutta Established on the Dhamma?

Whatever sensual pleasure there is in the world, and whatever divine pleasure, these are not worth a sixteenth part of the happiness of the destruction of craving.

Monks, there are these seven factors of enlightenment. This is the Sutta Established on the Dhamma.

Among these, which is the sutta that is both Established on Beings and Established on the Dhamma? ‘For the foolish, the ultimate truth is hard to see, its penetration is hard to see. For one who knows and sees, there is no delight,’ thus I say. The part, ‘For the foolish, the ultimate truth is hard to see, its penetration is hard to see,’ is Established on the Dhamma. The part, ‘For one who knows and sees, there is no delight,’ is Established on Beings. The simile of the log floating down the river Ganges: it does not get cast up on the near shore or the far shore, nor does it run aground on high ground, nor does it sink in the middle, nor is it seized by humans or non-humans, nor does it become rotten within—this is Established on the Dhamma. The part, ‘In this way, a monk will be inclined towards Nibbāna, with Nibbāna as his destination,’ is Established on Beings. This is both Established on Beings and Established on the Dhamma.

Among these, which is the Sutta on Praise?

Among paths, the Eightfold is best; among truths, the four statements; among states, dispassion is best; and among bipeds, the One with Vision.

Monks, there are these three foremost things: among beings, the Buddha is foremost; among states, dispassion is foremost; among assemblies, the Saṅgha is foremost. This is the Sutta on Praise.

31. Among these, which is the Sutta on What is Permitted?

Restraint by the body is good; good is restraint by speech. Restraint by the mind is good; good is restraint in every way. A bhikkhu restrained in every way is freed from all suffering.

This has been permitted by the Blessed One.

Monks, there are these three things to be done: good bodily conduct, good verbal conduct, and good mental conduct. This is the Sutta on What is Permitted.

Among these, which is the Sutta on What is Rejected?

‘There is no love like that for a son.’ The detailed explanation should be understood. This is the Sutta on What is Rejected.

Monks, these are three things not to be done, taught by myself after having directly known them through supreme knowledge. What three? Bodily misconduct, verbal misconduct, and mental misconduct. This is called the Paṭikkhitta Sutta.

Therein, what is the sutta that is both permitted and forbidden?

One should do what is wholesome with the body; one should be restrained with the body. Having abandoned bodily misconduct, one should practice good bodily conduct.

He permits with the first two phrases and with the fourth phrase. By the third phrase, 'Having abandoned bodily misconduct,' it is rejected. The Mahāvibhaṅga; the Aciratapānāda.

Therein, these are the summary verses:

If one fears suffering; do not delight in the future; the sutta with the simile of an umbrella in the rainy season; wholesome deeds; the teaching that is just in sequence.

The sutta teaching 'All phenomena are not-self'; one should investigate the coming together; the sutta teaching 'There is no release from suffering for you,' etc.; tranquility and insight.

Clinging to sensual desire; whoever is consumed by thoughts; with the enlightenment factors well-developed; that being should clear away this tangle which is craving.

Look upon the world as empty; one should manifestly develop concentration; the sutta teaching on desiring sensual pleasures; the sutta on attaining a good destination by practicing the Dhamma.

Afflicted by dangers crushing from the four directions; one should overcome them all; whoever avoids sensual pleasures; and the sutta with the simile of the Pārichatta tree.

Whatever deeds a man does; the worldly conditions are shown; the result of meritorious deeds is happiness; other than the third, none is found.

Knowing the danger for one who does not give; one is born and also grows old; for wondrous sensual pleasures are of many different kinds; furthermore, the sutta taught with the simile of salt.

An evil deed that is done is not good; one also goes by the wrong paths; the one whose faculties have reached tranquility; likewise, the five of the Ñāṇika Sutta.

The sutta taught as 'like being pierced by a spear'; and consciousness is established; whoever destroys the life of beings; and the three kinds of misconduct.

For sixty thousand years; having obtained the rare moment; rust arisen from iron; in the four practices.

Having good features, with a white covering; furthermore, the simile of the cowherd; for the contented person, happiness is seclusion; and thoughts are well-expounded.

The sutta teaching that form is like a lump of foam; great, upright, and majestic; in the world, wisdom indeed is supreme; the three faculties beginning with 'I shall come to know the unknown'.

The sutta on beings attached to sensual pleasures, stuck by the attachment of passion; furthermore, that which is worthy of praise; the sutta teaching that all phenomena are not-self; and the Noble Truth is taught.

The sutta teaching 'This is the path, there is no other'; one should declare as 'a stream-enterer'; the one for whom the faculties are well-developed; furthermore, by the collections of Dhamma.

By speech and by mind; the five aggregates as impermanent; whatever deeds a man does; and the three kinds of good conduct.

Form, feeling, perception; the five aggregates are shown; whoever practices thus is both the noble practice and its fruits.

The non-doing of all evil; that liberation indeed is taught; there is no love equal to the love for a son; of devas and asuras as well.

The sutta teaching 'what has been attained and what is to be attained'; one constantly rejoices and sorrows; whatever beings will be; and the teachers are shown.

The sutta on whatever sensual pleasure there is in the world; and the enlightenment factors are well taught; among paths, the Eightfold is supreme; and the attainments of the highest are three.

Restraint by way of the body is good; and what should be done is taught; there is no love equal to the love for oneself; and the three Noble Ones are taught.

Delighting in the wholesome by way of the body; and the removal of sensual pleasure in the world; and the enlightenment factors are well taught; the unconditioned, which is greatly longed for, is difficult to see.

In the Peṭakopadesa, the second ground, named 'The Establishment of the Teaching', is completed.

3. The Third Ground: The Establishment of a Being

32. Herein, what is the establishment of a being?

The establishment of greed, the establishment of hatred, the establishment of delusion, the establishment of non-greed, the establishment of non-hatred, the establishment of non-delusion, the establishment of bodily action, the establishment of verbal action, the establishment of mental action, the establishment of the faculty of faith, the establishment of the faculty of energy, the establishment of the faculty of mindfulness, the establishment of the faculty of concentration, the establishment of the faculty of wisdom.