KN.PS3.10 — Paṭisambhidāmagga
Mātikākathā: Fulfillment, liberation, freedom, knowing and release, higher virtue, higher mind, higher wisdom, tranquility, knowing, vision, purification, renunciation, release, solitude, letting go, conduct, meditative absorption and liberation, cultivation, determination, and life.
Nicchāto: Fulfilled through renunciation, free from sensual desire; fulfilled through goodwill, free from ill-will; … fulfilled through the first jhāna, free from the hindrances; … fulfilled through the path of arahantship, free from all defilements.
Mokkho vimokkho: Liberation through renunciation, free from sensual desire:
this is mokkho vimokkho; through goodwill, free from ill-will: this is mokkho vimokkho; … through the first jhāna, free from the hindrances: this is mokkho vimokkho; … through the path of arahantship, free from all defilements: this is mokkho vimokkho.
Vijjāvimutti: Knowledge is renunciation; freedom is release from sensual desire. Knowing, one is released; being released, one knows: this is vijjāvimutti. Loving-kindness is knowing; release from ill-will is freedom.
Knowing, one is released; being released, one knows: this is vijjāvimutti; … the path of arahantship is knowing; release from all defilements is freedom.
Knowing, one is released; being released, one knows: this is vijjāvimutti.
Adhisīlaṁ, adhicittaṁ, adhipaññā: Renunciation of sensual desire; through restraint, there is purification of virtue. Through concentration, there is purification of mind. Through seeing, there is purification of view. That which pertains to restraint is higher virtue (adhisīla). That which pertains to concentration is higher mind (adhicitta). That which pertains to seeing is higher wisdom (adhipaññā). Through goodwill, ill-will is restrained and virtue purified; … through the path of arahantship, all defilements are restrained,
virtue is purified, the mind is purified, and view is purified.
That which pertains to restraint is higher virtue. That which pertains to concentration is higher mind. That which pertains to seeing is higher wisdom.
Passaddhī: Renunciation calms sensual desire; goodwill calms ill-will; … the path of arahantship calms all defilements.
Ñāṇa: Knowledge of the abandonment of sensual desire through renunciation; knowing of the abandonment of ill-will through goodwill; … knowing of the abandonment of all defilements through the path of arahantship.
Dassana: Vision of the abandonment of sensual desire through renunciation; vision of the abandonment of ill-will; … vision of the abandonment of all defilements through the path of arahantship.
By overcoming ill will, one sees non-ill will. By overcoming desire for sensual pleasures, one sees the purity of mind. By overcoming ill will, one sees non-ill will. By overcoming all defilements, one sees the path to
arahantship.
Purity is the abandonment of desire for sensual pleasures, which is called non-attachment. It is the abandonment of form, which is called formlessness.
Whatever is conditioned, arising from dependent origination, its cessation is non-attachment. The non-ill will of ill will is non-attachment. The perception of light in sloth and torpor is non-attachment. The path to arahantship of all defilements is non-attachment.
Release is the abandonment of desire for sensual pleasures, which is called non-attachment. It is the abandonment of form, which is called formlessness.
Whatever is conditioned, arising from dependent origination, its cessation is release. The non-attachment of desire for sensual pleasures is release. The non-ill will of ill will is release. The path to arahantship of all defilements is release.
Seclusion is the non-attachment of desire for sensual pleasures, which is called seclusion. The path to arahantship of all defilements is seclusion.
The relinquishment is the abandonment of desire for sensual pleasures, which is called relinquishment. The abandonment of ill will by non-ill will is relinquishment. The path to arahantship of all defilements is relinquishment.
Conduct is the abandonment of desire for sensual pleasures, which is called conduct. By abandoning ill will, one conducts oneself with non-ill will. By abandoning all defilements, one conducts oneself on the path to arahantship.
The liberation of jhāna is the non-attachment of jhāna. The abandonment of desire for sensual pleasures is jhāna. By meditating, one is liberated. By entering into jhāna, one is liberated. The one who meditates knows the dhammas. The one who meditates knows the defilements. The one who knows and sees both is a jhāna meditator. The non-ill will meditates. The abandonment of ill will is jhāna. The perception of light is jhāna.
The path to arahantship is jhāna. The abandonment of all defilements is jhāna. By meditating, one is
liberated. By entering into jhāna, one is liberated. The one who meditates knows the dhammas. The one who meditates knows the defilements. The one who knows and sees both is a jhāna meditator.
The determination of development is the abandonment of desire for sensual pleasures, which is called development. By the non-attachment of non-attachment, the mind is determined. Thus, one who is endowed with developmentand determination lives equally, not unequally.
He lives rightly, not wrongly; he lives pure, not impure: endowed with livelihood.
He himself, thus endowed with development, endowed with determination, endowed with livelihood, approaches the assembly of offerings: whether it be the assembly of nobles, or the assembly of brahmins, or the assembly of
householders, or the assembly of ascetics: he approaches with wisdom, unshaken.
What is the reason for this? For he is thus endowed with development, endowed with determination, endowed with livelihood.
Abandoning ill will, he develops non-ill will: thus he is endowed with development... abandoning sloth and torpor, he develops the perception of light: thus he is endowed with development... abandoning restlessness, he
develops non-distraction: thus he is endowed with development... abandoning doubt, he develops the establishment of truth: thus he is endowed with development... abandoning ignorance, he develops knowing: thus he is endowed with development... abandoning discontent, he develops joy: thus he is endowed with development... abandoning the hindrances, he develops the first jhāna: thus he is endowed with development... abandoning all defilements, he develops the path to arahantship: thus he is endowed with development.
With respect to the path to arahantship, he establishes his mind: thus he is endowed with determination.
He himself, thus endowed with development, endowed with determination, lives equally, not unequally; he lives rightly, not wrongly; he lives pure, not impure: endowed with livelihood.
He himself, thus endowed with development, endowed with determination, endowed with livelihood, approaches the assembly of offerings: whether it be the assembly of nobles, or the assembly of brahmins, or the assembly of
householders, or the assembly of ascetics: he approaches with wisdom,
unshaken.
What is the reason for this? For he is thus endowed with development, endowed with determination, endowed with livelihood.
The discussion of the matrix is complete.
The third section is the section on wisdom.
Its summary is: Wisdom, mastery, realization, seclusion, the fifth practice; miraculous powers, equal vision, mindfulness, insight; in the third section on wisdom, and in the matrix, there are ten.
The great section is connected, and the section on wisdom is named; these three sections are in this, in the treatise on discernment.
In the endless paths, deep like the ocean; the sky is filled with stars, like the sound of a great bell; the vastness of the speakers, the light of the knowing of yogis.
The discourse on the paths of discernment is complete.