1. The First Path (paṭhamo maggo)2.1.5.1. Suddhikapaṭipadā

The Twenty Great Methods (vīsati mahānayā)Katame dhammā kusalā? 1. Rapt Meditation (jhānaṃ)Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti, saddhindriyaṁ hoti, vīriyindriyaṁ hoti, satindriyaṁ hoti, samādhindriyaṁ hoti, paññindriyaṁ hoti, manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti, anaññātaññassāmītindriyaṁ hoti, sammādiṭṭhi hoti, sammāsaṅkappo hoti, sammāvācā hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṁ hoti, vīriyabalaṁ hoti, satibalaṁ hoti, samādhibalaṁ hoti, paññābalaṁ hoti, hiribalaṁ hoti, ottappabalaṁ hoti, alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti, sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti, kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti, paggāho hoti, avikkhepo hoti; (i)The Four Modes of Progress in Schemata (suddhika-paṭipadā)ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—Which are the states that are good?ime dhammā kusalā.

When he cultivates the Jhāna of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth—and when, that hemay attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna, wherein is thinking applied and sustained, which is born of solitude, is full of zest and ease, progress thereto being difficult and intuition sluggish—then there is contact, feeling, perception, volition, thought, application of mind, sustained application, zest, ease, self-collectedness, the faculties of faith, energy, mindfulness, concentration, insight, mind, happiness, life, andthe faculty of believing “I shall come to know the unknown”, right views, right intention,right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration; the powers of faith, energy, mindfulness, concentration, insight, conscientiousness, the fear of blame; disinterestedness, absence of hate, dullness, covetousness and malice, right views, conscientiousness, fear of blame, serenity, lightness, plasticity, facility, fitness and directness in both sense and thought, mindfulness, self-awareness, quiet, intuition, grasp and balance.Katamo tasmiṁ samaye phasso hoti? Now these—or whatever other incorporeal, causally inducedstates there are on that occasion—these are states that are good.Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—“Contact”, “feeling”, “perception”, “volition”, and “thought” are described as in§§ 2–6.ayaṁ tasmiṁ samaye phasso hoti.

What on that occasion is application of mind?Katamā tasmiṁ samaye vedanā hoti? The discrimination, the application, which on that occasion is the disposing, the fixing, the focussing, the superposing of the mind, the best intention, “Path-component”, “contained in the Path”—this is the application that there then is.Yaṁ tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—“Sustained thought” is described as in§ 8.ayaṁ tasmiṁ samaye vedanā hoti.

What on that occasion is zest?Katamā tasmiṁ samaye saññā hoti? The zest which on that occasion is joy, rejoicing at, rejoicing over, mirth, merriment, felicity, exultation, elation of mind, the zest which is a factor of enlightenment—this is the zest that there then is.Yā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā saññā sañjānanā sañjānitattaṁ—“Ease” is described as in§ 10.ayaṁ tasmiṁ samaye saññā hoti.

What on that occasion is self-collectedness?Katamā tasmiṁ samaye cetanā hoti? The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, unperturbed mental procedure, quiet, the faculty and the power of concentration, the best concentration, the concentration which is a factor of enlightenment, a “Path-component”, “contained in the Path”—this is the application that there then is.Yā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā cetanā sañcetanā cetayitattaṁ—“Faith” is described as in§ 12.ayaṁ tasmiṁ samaye cetanā hoti.

What on that occasion is the faculty of energy?Katamaṁ tasmiṁ samaye cittaṁ hoti? The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance, the solid grip of the burden, energy, energy as faculty and as power, the best energy, the energy which is a factor of enlightenment, a Path-component, contained in the Path—this is the energy that there then is.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—What on that occasion is the faculty of mindfulness?idaṁ tasmiṁ samaye cittaṁ hoti.

The mindfulness which on that occasion is recollecting, calling back to mind, the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness, mindfulness as faculty and as power, the best mindfulness, the mindfulness which is a factor of enlightenment, a Path-component, contained in the Path—this is the mindfulness that there then is.Katamo tasmiṁ samaye vitakko hoti? “Concentration” is described in the same terms as “self-collectedness”,§ 287.Yo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo maggaṅgaṁ maggapariyāpannaṁ—What on that occasion is the faculty of insight?ayaṁ tasmiṁ samaye vitakko hoti.

The insight which there is on that occasion is understanding, search, research, searching the Truth, discernment, discrimination, differentiation, erudition, proficiency, subtlety, criticism, reflection, analysis, breadth, sagacity, leading, insight, intelligence, incitement, insight as faculty and as power, as a sword, as a height, as light, as glory, as splendour, as a precious stone; the absence of dullness, searching the Truth, the best views, that searching the Truth which is afactor in the Great Awakening, a Path-component, contained in the Path—this is the insight that there then is.Katamo tasmiṁ samaye vicāro hoti? The faculties of “mind”, “gladness”, and “life” are described as in§§ 17–19.Yo tasmiṁ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhānatā anupekkhanatā—What on that occasion is the faculty of believing, “I shall come to know the unknown” (anaññātaññassāmītindriyaṃ)?ayaṁ tasmiṁ samaye vicāro hoti.

The insight that makes for the realization of those Truths that are unrealized, uncomprehended, unattained to, undiscerned, unknown—the insight that is understanding, search, research, searching the Truth, etc.Katamā tasmiṁ samaye pīti hoti? [Continue as in§ 292.]Yā tasmiṁ samaye pīti pāmojjaṁ āmodanā pamodanā hāso pahāso vitti odagyaṁ attamanatā cittassa pītisambojjhaṅgo—What on that occasion are best views?ayaṁ tasmiṁ samaye pīti hoti.

Answer as for “insight”,§ 292.Katamaṁ tasmiṁ samaye sukhaṁ hoti? Best “intention” is described in the same terms as “conception”,§ 283.Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—What on that occasion is best speech (sammā-vācā)?idaṁ tasmiṁ samaye sukhaṁ hoti.

To renounce on that occasion, abstain, refrain, and feelaverse to the four errors of speech, to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them—the best speech, a Path-component, contained in the Path—this is the best speech that there then is.Katamā tasmiṁ samaye cittassekaggatā hoti? What on that occasion is best action (sammā-kammanto)?Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—To renounce on that occasion, abstain, refrain, and feel averse to the three errors of conduct, to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them—best conduct, a Path-component, contained in the Path—this is the best conduct that there then is.ayaṁ tasmiṁ samaye cittassekaggatā hoti.

What on that occasion is best livelihood (sammā-ājīvo)?Katamaṁ tasmiṁ samaye saddhindriyaṁ hoti? To renounce on that occasion, abstain, refrain, and feel averse to the wrong modes of livelihood, to leave them unpractised and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them—best livelihood, a Path-component, contained in the Path—this is the best livelihood that there then is.Yā tasmiṁ samaye saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ—“Best endeavour”, “best mindfulness”, “best concentration”, are described as in§§ 289–291.idaṁ tasmiṁ samaye saddhindriyaṁ hoti.

The “powers” of “faith”, “energy”, “mindfulness”, “concentration”, and “insight” are described as in§§ 288–292;those of “conscientiousness” and “the fear of blame” as in§§ 30,31.Katamaṁ tasmiṁ samaye vīriyindriyaṁ hoti? “Disinterestedness” and “the absence of hate” are described as in§§ 32,33“the absence of dullness” as in§ 309(“insight”); “the absence of covetousness” and “the absence of malice” are described as in§§ 35,36; “conscientiousness” and “the fear of blame” as in§§ 38,39; “best views” as in§ 292or§ 309(“insight”).Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—What on that occasion is serenity of mental factors?idaṁ tasmiṁ samaye vīriyindriyaṁ hoti.

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception, and synergies, the serenity which is a factor of enlightenment—this is the serenity of mental factors that there then is.Katamaṁ tasmiṁ samaye satindriyaṁ hoti? What on that occasion is serenity of consciousness?Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of consciousness, the serenity which is a factor of enlightenment—this is the serenity of consciousness that there then is.idaṁ tasmiṁ samaye satindriyaṁ hoti.

The remaining five attributes characterizing both mental factors and consciousness “on that occasion”: “buoyancy”, “plasticity”, etc.—are described as in§§ 42–51.Katamaṁ tasmiṁ samaye samādhindriyaṁ hoti? “Mindfulness”, “self-awareness”, “quiet”, “insight”, “grasp”, and “balance” are described as in§§ 290,292(“wisdom”),291,292,289(“energy”) and291respectively.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.idaṁ tasmiṁ samaye samādhindriyaṁ hoti.

SummaryKatamaṁ tasmiṁ samaye paññindriyaṁ hoti? Now at that timeYā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—the skandhas are four,the spheres are two,the elements are two,the nutriments are three,thefaculties are nine,the Jhāna is fivefold,the Path is eightfold,the powers are seven,the moral roots are three;idaṁ tasmiṁ samaye paññindriyaṁ hoti.

the skandhas are four,Katamaṁ tasmiṁ samaye manindriyaṁ hoti? the spheres are two,Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—the elements are two,idaṁ tasmiṁ samaye manindriyaṁ hoti.

the nutriments are three,Katamaṁ tasmiṁ samaye somanassindriyaṁ hoti? thefaculties are nine,Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—the Jhāna is fivefold,idaṁ tasmiṁ samaye somanassindriyaṁ hoti.

the Path is eightfold,Katamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? the powers are seven,Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—the moral roots are three;idaṁ tasmiṁ samaye jīvitindriyaṁ hoti.

contact,feeling,perception,volition,thought,Katamaṁ tasmiṁ samaye anaññātaññassāmītindriyaṁ hoti? contact,Yā tesaṁ dhammānaṁ anaññātānaṁ adiṭṭhānaṁ appattānaṁ aviditānaṁ asacchikatānaṁ sacchikiriyāya paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—feeling,idaṁ tasmiṁ samaye anaññātaññassāmītindriyaṁ hoti.

perception,Katamā tasmiṁ samaye sammādiṭṭhi hoti? volition,Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—thought,ayaṁ tasmiṁ samaye sammādiṭṭhi hoti.

are each single [factors];Katamo tasmiṁ samaye sammāsaṅkappo hoti? the skandhas ofYo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo maggaṅgaṁ maggapariyāpannaṁ—feeling,perception,synergies,consciousness,ayaṁ tasmiṁ samaye sammāsaṅkappo hoti.

feeling,Katamā tasmiṁ samaye sammāvācā hoti? perception,Yā tasmiṁ samaye catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṁ maggapariyāpannaṁ—synergies,ayaṁ tasmiṁ samaye sammāvācā hoti.

consciousness,Katamo tasmiṁ samaye sammākammanto hoti? are each single [factors];Yā tasmiṁ samaye tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṁ maggapariyāpannaṁ—the sphere of mind,the faculty of mind,the element of intellection,the sphere of a [purely] mental state,the element of a [purely] mental state,ayaṁ tasmiṁ samaye sammākammanto hoti.

the sphere of mind,Katamo tasmiṁ samaye sammāājīvo hoti? the faculty of mind,Yā tasmiṁ samaye micchāājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṁ maggapariyāpannaṁ—the element of intellection,ayaṁ tasmiṁ samaye sammāājīvo hoti.

the sphere of a [purely] mental state,Katamo tasmiṁ samaye sammāvāyāmo hoti? the element of a [purely] mental state,Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—are each single [factors].ayaṁ tasmiṁ samaye sammāvāyāmo hoti.

These, or whatever incorporeal, causally induced states there are on that occasion—these are states that are good.Katamā tasmiṁ samaye sammāsati hoti? [Here the questions and answers concerning the first two of the four skandhas enumerated are to be understood to follow as in§§ 59–61.]Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—What on that occasion is the skandha of synergies?ayaṁ tasmiṁ samaye sammāsati hoti.

Contact,volition,applied thinking,sustainedthinking,zest,self-collectedness,Katamo tasmiṁ samaye sammāsamādhi hoti? Contact,Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—volition,ayaṁ tasmiṁ samaye sammāsamādhi hoti.

applied thinking,Katamaṁ tasmiṁ samaye saddhābalaṁ hoti? sustainedthinking,Yā tasmiṁ samaye saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ—zest,idaṁ tasmiṁ samaye saddhābalaṁ hoti.

self-collectedness,Katamaṁ tasmiṁ samaye vīriyabalaṁ hoti? the faculties ofYo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—faith,energy,mindfulness,concentration,insight,life,believing “I shall come to know the unknown”;idaṁ tasmiṁ samaye vīriyabalaṁ hoti.

faith,Katamaṁ tasmiṁ samaye satibalaṁ hoti? energy,Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—mindfulness,idaṁ tasmiṁ samaye satibalaṁ hoti.

concentration,Katamaṁ tasmiṁ samaye samādhibalaṁ hoti? insight,Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—life,idaṁ tasmiṁ samaye samādhibalaṁ hoti.

believing “I shall come to know the unknown”;Katamaṁ tasmiṁ samaye paññābalaṁ hoti? the best views,the best intention,the best speech,the best action,the best livelihood,the best endeavour,the best mindfulness,the best concentration;Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—the best views,idaṁ tasmiṁ samaye paññābalaṁ hoti.

the best intention,Katamaṁ tasmiṁ samaye hiribalaṁ hoti? the best speech,Yaṁ tasmiṁ samaye hirīyati hiriyitabbena hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—the best action,idaṁ tasmiṁ samaye hiribalaṁ hoti.

the best livelihood,Katamaṁ tasmiṁ samaye ottappabalaṁ hoti? the best endeavour,Yaṁ tasmiṁ samaye ottappati ottappitabbena ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—the best mindfulness,idaṁ tasmiṁ samaye ottappabalaṁ hoti.

the best concentration;Katamo tasmiṁ samaye alobho hoti? the seven powers;Yo tasmiṁ samaye alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—the seven powers;ayaṁ tasmiṁ samaye alobho hoti.

disinterestedness,the absence of hate and dullness;the absence of covetousness and malice,the best views;Katamo tasmiṁ samaye adoso hoti? disinterestedness,Yo tasmiṁ samaye adoso adussanā adussitattaṁ abyāpādo abyāpajjo adoso kusalamūlaṁ—the absence of hate and dullness;ayaṁ tasmiṁ samaye adoso hoti.

the absence of covetousness and malice,Katamo tasmiṁ samaye amoho hoti? the best views;Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—conscientiousness,the fear of blame;ayaṁ tasmiṁ samaye amoho hoti.

conscientiousness,Katamā tasmiṁ samaye anabhijjhā hoti? the fear of blame;Yo tasmiṁ samaye alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—serenity,buoyancy,plasticity,wieldiness,fitness,directnessayaṁ tasmiṁ samaye anabhijjhā hoti.

serenity,Katamo tasmiṁ samaye abyāpādo hoti? buoyancy,Yo tasmiṁ samaye adoso adussanā adussitattaṁ abyāpādo abyāpajjo adoso kusalamūlaṁ—plasticity,ayaṁ tasmiṁ samaye abyāpādo hoti.

wieldiness,Katamā tasmiṁ samaye sammādiṭṭhi hoti? fitness,Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—directnessayaṁ tasmiṁ samaye sammādiṭṭhi hoti.

of mental factors and consciousness;Katamā tasmiṁ samaye hirī hoti? mindfulness and awareness;quiet and insight;grasp and balance.Yaṁ tasmiṁ samaye hirīyati hiriyitabbena hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—mindfulness and awareness;ayaṁ tasmiṁ samaye hirī hoti.

quiet and insight;Katamaṁ tasmiṁ samaye ottappaṁ hoti? grasp and balance.Yaṁ tasmiṁ samaye ottappati ottappitabbena ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and consciousness—these are the skandha of synergies.idaṁ tasmiṁ samaye ottappaṁ hoti.

[Questions on the remaining items in the “Summary” are understood to follow.]Katamā tasmiṁ samaye kāyapassaddhi hoti? Which are the states that are good?Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa passaddhi paṭipassaddhi passambhanā paṭipassambhanā paṭipassambhitattaṁ passaddhisambojjhaṅgo—When he cultivates the Jhāna of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress thereto being difficult, but intuition quick …ayaṁ tasmiṁ samaye kāyapassaddhi hoti.

[or]… progress thereto being easy, but intuition sluggish …Katamā tasmiṁ samaye cittapassaddhi hoti? [or]… progress thereto being easy and intuition quick—then the contact … the balance that arises—these … are states that are good.Yā tasmiṁ samaye viññāṇakkhandhassa passaddhi paṭipassaddhi passambhanā paṭipassambhanā paṭipassambhitattaṁ passaddhisambojjhaṅgo—Repeat the Four Modes in the case of the 2nd to the 4th Jhāna on the Fourfold System, and of the 1st to the 5th Jhāna on the Fivefold System.ayaṁ tasmiṁ samaye cittapassaddhi hoti.

[Here end] the Modes of Progress in Schemata.Katamā tasmiṁ samaye kāyalahutā hoti? (ii) The Section on Emptiness (suññataṃ)Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa lahutā lahupariṇāmatā adandhanatā avitthanatā—(a and b)ayaṁ tasmiṁ samaye kāyalahutā hoti.

Which are the states that are good?Katamā tasmiṁ samaye cittalahutā hoti? When he cultivates the Jhāna of the Higher Ideal (therapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna, wherein is application and sustaining of thought, which is born of solitude, is full of joy and ease, and which is Empty—then the contact … the balance that arises—these … are states that are good.Yā tasmiṁ samaye viññāṇakkhandhassa lahutā lahupariṇāmatā adandhanatā avitthanatā—Repeat the 2nd to the 4th Jhānas on the Fourfold System, and the 1st to the 5th on the Fivefold System, with the addition in each case of the phrase “and which is Empty”.ayaṁ tasmiṁ samaye cittalahutā hoti.

[Here ends] the “Emptiness” Section.Katamā tasmiṁ samaye kāyamudutā hoti? (c) The Modes of Progress, with “Emptiness” as the Basis (suññata-mūlaka-paṭipadā)Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa mudutā maddavatā akakkhaḷatā akathinatā—Which are the states that are good?ayaṁ tasmiṁ samaye kāyamudutā hoti.

When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage, he … enters into and abides in the First Jhāna … progress thereto being difficult and intuition sluggish, the method being the conceptof Emptiness—then the contact … the balance that arises—these … are states that are good.Katamā tasmiṁ samaye cittamudutā hoti? Repeat the same formula, substituting in succession the three remaining Modes of Progress (§§ 176–179), with the addition in each case of the phrase “the method being the concept of Emptiness”.Yā tasmiṁ samaye viññāṇakkhandhassa mudutā maddavatā akakkhaḷatā akathinatā—Repeat the same formula, substituting in succession the remaining Jhānas on the Fourfold System and those on the Fivefold System, and applying in each case the Four Modes of Progress, with the additional phrase on “Emptiness”.ayaṁ tasmiṁ samaye cittamudutā hoti.

(iii) The Unaimed-at (appaṇihitaṃ)Katamā tasmiṁ samaye kāyakammaññatā hoti? (a and b)Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa kammaññatā kammaññattaṁ kammaññabhāvo—Which are the states that are good?ayaṁ tasmiṁ samaye kāyakammaññatā hoti.

When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage, he … enters into and abides in the First Jhāna … which is born of solitude, is full of zest and ease, which is Aimless—then the contact … the balance that arises—these … are states that are good.Katamā tasmiṁ samaye cittakammaññatā hoti? Repeat the same formula, substituting the remaining three, and the five Jhānas in succession, with the addition in each case of the phrase “and which is Unaimed-at”.Yā tasmiṁ samaye viññāṇakkhandhassa kammaññatā kammaññattaṁ kammaññabhāvo—(c) The Modes of Progress, with the Unaimed-at as the Basis (appaṇihita-mūlaka-paṭipadā)ayaṁ tasmiṁ samaye cittakammaññatā hoti.

When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage of it, he … enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, the method being the concept of the Unaimed-at—then the contact … the balance that arises—these … are states that are good.Katamā tasmiṁ samaye kāyapāguññatā hoti? Repeat the same formula, substituting in successionthe three remaining Modes of Progress, with the addition in each case of the phrase “the method being the concept of the Unaimed-at”.Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa paguṇatā paguṇattaṁ paguṇabhāvo—Repeat the same formula, substituting in succession the remaining three, and the five Jhānas, and applying in each case the Four Modes of Progress, with the additional phrase on the “Unaimed-at”.ayaṁ tasmiṁ samaye kāyapāguññatā hoti.

2–20. The Remaining Nineteen Great MethodsKatamā tasmiṁ samaye cittapāguññatā hoti? Which are the states that are good?Yā tasmiṁ samaye viññāṇakkhandhassa paguṇatā paguṇattaṁ paguṇabhāvo—Here follow nineteen concepts, each of which can be substituted for “the Jhāna of the Higher Ideal” in the preceding 81 answers [§§ 277–357], as a vehicle in training the mind for Arahantship. They are as follows:ayaṁ tasmiṁ samaye cittapāguññatā hoti.

The Path of the Higher Ideal.The Advance in Mindfulness toward the Higher Ideal.The System of Best Efforts toward the Higher Ideal.The Series of Mystic Potencies applied to the Higher Ideal.The Faculty relating to the Higher Ideal.The Power relating to the Higher Ideal.The Awakening to the Higher Ideal.The Truth of the Higher Ideal.The Peace of the Higher Ideal.The Doctrine of the Higher Ideal.The Skandha related to the Higher Ideal.The Sphere of the Higher Ideal.The Element of the Higher Ideal.The Nutriment of the Higher Ideal.Contact with the Higher Ideal.Feeling relating to the Higher Ideal.Perception relating to the Higher Ideal.Volition relating to the Higher Ideal.Thought relating to the Higher Ideal.Katamā tasmiṁ samaye kāyujukatā hoti? The Path of the Higher Ideal.Yā tasmiṁ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa ujutā ujukatā ajimhatā avaṅkatā akuṭilatā—The Advance in Mindfulness toward the Higher Ideal.ayaṁ tasmiṁ samaye kāyujukatā hoti.

The System of Best Efforts toward the Higher Ideal.Katamā tasmiṁ samaye cittujukatā hoti? The Series of Mystic Potencies applied to the Higher Ideal.Yā tasmiṁ samaye viññāṇakkhandhassa ujutā ujukatā ajimhatā avaṅkatā akuṭilatā—The Faculty relating to the Higher Ideal.ayaṁ tasmiṁ samaye cittujukatā hoti.

The Power relating to the Higher Ideal.Katamā tasmiṁ samaye sati hoti? The Awakening to the Higher Ideal.Yā tasmiṁ samaye sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The Truth of the Higher Ideal.ayaṁ tasmiṁ samaye sati hoti.

The Peace of the Higher Ideal.Katamaṁ tasmiṁ samaye sampajaññaṁ hoti? The Doctrine of the Higher Ideal.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The Skandha related to the Higher Ideal.idaṁ tasmiṁ samaye sampajaññaṁ hoti.

The Sphere of the Higher Ideal.Katamo tasmiṁ samaye samatho hoti? The Element of the Higher Ideal.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The Nutriment of the Higher Ideal.ayaṁ tasmiṁ samaye samatho hoti.

Contact with the Higher Ideal.Katamā tasmiṁ samaye vipassanā hoti? Feeling relating to the Higher Ideal.Yā tasmiṁ samaye paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Perception relating to the Higher Ideal.ayaṁ tasmiṁ samaye vipassanā hoti.

Volition relating to the Higher Ideal.Katamo tasmiṁ samaye paggāho hoti? Thought relating to the Higher Ideal.Yo tasmiṁ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The Dominant Influences in the Modes of Progress (adhipaṭi)ayaṁ tasmiṁ samaye paggāho hoti.

Which are the states that are good?Katamo tasmiṁ samaye avikkhepo hoti? When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage, he … enters into and abides in the First Jhāna … progress whereto is painful and intuition sluggish, and the dominant influence in which is desire, energy, thought, or investigation, then the contact … the balance that arises—these are states that are good.Yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Repeat this formula in the case of the remaining three and five Jhānas.ayaṁ tasmiṁ samaye avikkhepo hoti; Repeat the foregoing [§§ 359,360] in the case of each of the nineteen remaining “Great Methods”.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—[Here ends] the First Path.ime dhammā kusalā.

2. The Second PathTasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, navindriyāni honti, pañcaṅgikaṁ jhānaṁ hoti, aṭṭhaṅgiko maggo hoti, satta balāni honti, tayo hetū honti, eko phasso hoti, ekā vedanā hoti, ekā saññā hoti, ekā cetanā hoti, ekaṁ cittaṁ hoti, eko vedanākkhandho hoti, eko saññākkhandho hoti, eko saṅkhārakkhandho hoti, eko viññāṇakkhandho hoti, ekaṁ manāyatanaṁ hoti, ekaṁ manindriyaṁ hoti, ekā manoviññāṇadhātu hoti, ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; Which are the states that are good?ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—When he cultivates the Jhāna of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the Second Stage, he has diminished the strength of sensual passions and of malice, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuitionsluggish—then the contact … the faculty of knowledge made perfect … the balance that arises—these … are states that are good.ime dhammā kusalā …pe….

[Here ends] the Second Path.Katamo tasmiṁ samaye saṅkhārakkhandho hoti? 3. The Third PathPhasso cetanā vitakko vicāro pīti cittassekaggatā saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ jīvitindriyaṁ anaññātaññassāmītindriyaṁ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi saddhābalaṁ vīriyabalaṁ satibalaṁ samādhibalaṁ paññābalaṁ hiribalaṁ ottappabalaṁ alobho adoso amoho anabhijjhā abyāpādo sammādiṭṭhi hirī ottappaṁ kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā sati sampajaññaṁ samatho vipassanā paggāho avikkhepo; Which are the states that are good?ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—When he cultivates the Jhāna of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the Third Stage he has put away the entire residuum of sensual passions and of malice, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish—then the contact … the faculty of knowledge made perfect … the balance that arises—these … are states that are good.ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… [Here ends] the Third Path.ime dhammā kusalā.

4. The Fourth PathKatame dhammā kusalā? Which are the states that are good?Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… When he cultivates the Jhāna of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain the Fourth Stage, he has put away absolutely and entirely all passion for Form, all passion for the Formless,all conceit, distraction, and ignorance, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish—then the contact … the faculty of knowledge made perfect … the balance that arises—these … are states that are good.ime dhammā kusalā.

What on that occasion is the faculty of knowledge made perfect (aññindriyaṃ)?Katame dhammā kusalā? The insight that makes for the realization of those truths that have been realized, comprehended, attained to, discerned, and known—the insight that is understanding, search, research, searching the Truth, etc.Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ khippābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… [Continue as in§ 292.]ime dhammā kusalā.

These, or whatever other incorporeal, causally induced states there are on that occasion, these are states that are good.Katame dhammā kusalā? [Here ends] the Fourth Path.Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati sukhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… [Here ends] Thought engaged upon the Higher Ideal.ime dhammā kusalā.

D. Litt., M.A.Katame dhammā kusalā? Published by the Pali Text Society in1900. Reprinted 1923, 1974, 1993, 2004.Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati sukhapaṭipadaṁ khippābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… Released by the Pali Text Society underCreative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0).ime dhammā kusalā.

See also the statement underhttp://www.palitext.com/→ Publications → Copyright Announcement.Katame dhammā kusalā? For non-commercial use only.Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… Scanned bywww.abhidhamma.ru.tatiyaṁ jhānaṁ …pe… Typeset bywww.abhidhamma.de.catutthaṁ jhānaṁ …pe… This SuttaCentral edition is based on the LaTeX edition prepared byManfred Wierichand proofread byAriya Baumann, converted to HTML byVen. Vimala.paṭhamaṁ jhānaṁ …pe… Manfred Wierichpañcamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ …pe… Ariya Baumanndukkhapaṭipadaṁ khippābhiññaṁ …pe… Ven. Vimalasukhapaṭipadaṁ dandhābhiññaṁ …pe… sukhapaṭipadaṁ khippābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Suddhikapaṭipadā.

2.1.5.2. Suññata

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Suññataṁ.

2.1.5.3. Suññatamūlakapaṭipadā

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ khippābhiññaṁ suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati sukhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati sukhapaṭipadaṁ khippābhiññaṁ suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ …pe… dukkhapaṭipadaṁ khippābhiññaṁ suññataṁ …pe… sukhapaṭipadaṁ dandhābhiññaṁ suññataṁ …pe… sukhapaṭipadaṁ khippābhiññaṁ suññataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Suññatamūlakapaṭipadā.

2.1.5.4. Appaṇihita

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati appaṇihitaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati appaṇihitaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Appaṇihitaṁ.

2.1.5.5. Appaṇihitamūlakapaṭipadā

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ appaṇihitaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ khippābhiññaṁ appaṇihitaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati sukhapaṭipadaṁ dandhābhiññaṁ appaṇihitaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati sukhapaṭipadaṁ khippābhiññaṁ appaṇihitaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ appaṇihitaṁ …pe… dukkhapaṭipadaṁ khippābhiññaṁ appaṇihitaṁ …pe… sukhapaṭipadaṁ dandhābhiññaṁ appaṇihitaṁ …pe… sukhapaṭipadaṁ khippābhiññaṁ appaṇihitaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Appaṇihitamūlakapaṭipadā.

2.1.5.6. Vīsati mahānaya

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ maggaṁ bhāveti …pe… lokuttaraṁ satipaṭṭhānaṁ bhāveti …pe… lokuttaraṁ sammappadhānaṁ bhāveti …pe… lokuttaraṁ iddhipādaṁ bhāveti …pe… lokuttaraṁ indriyaṁ bhāveti …pe… lokuttaraṁ balaṁ bhāveti …pe… lokuttaraṁ bojjhaṅgaṁ bhāveti …pe… lokuttaraṁ saccaṁ bhāveti …pe… lokuttaraṁ samathaṁ bhāveti …pe… lokuttaraṁ dhammaṁ bhāveti …pe… lokuttaraṁ khandhaṁ bhāveti …pe… lokuttaraṁ āyatanaṁ bhāveti …pe… lokuttaraṁ dhātuṁ bhāveti …pe… lokuttaraṁ āhāraṁ bhāveti …pe… lokuttaraṁ phassaṁ bhāveti …pe… lokuttaraṁ vedanaṁ bhāveti …pe… lokuttaraṁ saññaṁ bhāveti …pe… lokuttaraṁ cetanaṁ bhāveti …pe… lokuttaraṁ cittaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Vīsati mahānayā.

2.1.5.7. Adhipati

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ chandādhipateyyaṁ …pe… vīriyādhipateyyaṁ …pe… cittādhipateyyaṁ …pe… vīmaṁsādhipateyyaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ chandādhipateyyaṁ …pe… vīriyādhipateyyaṁ …pe… cittādhipateyyaṁ …pe… vīmaṁsādhipateyyaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ maggaṁ bhāveti …pe… lokuttaraṁ satipaṭṭhānaṁ bhāveti …pe… lokuttaraṁ sammappadhānaṁ bhāveti …pe… lokuttaraṁ iddhipādaṁ bhāveti …pe… lokuttaraṁ indriyaṁ bhāveti …pe… lokuttaraṁ balaṁ bhāveti …pe… lokuttaraṁ bojjhaṅgaṁ bhāveti …pe… lokuttaraṁ saccaṁ bhāveti …pe… lokuttaraṁ samathaṁ bhāveti …pe… lokuttaraṁ dhammaṁ bhāveti …pe… lokuttaraṁ khandhaṁ bhāveti …pe… lokuttaraṁ āyatanaṁ bhāveti …pe… lokuttaraṁ dhātuṁ bhāveti …pe… lokuttaraṁ āhāraṁ bhāveti …pe… lokuttaraṁ phassaṁ bhāveti …pe… lokuttaraṁ vedanaṁ bhāveti …pe… lokuttaraṁ saññaṁ bhāveti …pe… lokuttaraṁ cetanaṁ bhāveti …pe… lokuttaraṁ cittaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ chandādhipateyyaṁ …pe… vīriyādhipateyyaṁ …pe… cittādhipateyyaṁ …pe… vīmaṁsādhipateyyaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Adhipati.
Paṭhamo maggo.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ kāmarāgabyāpādānaṁ tanubhāvāya dutiyāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… aññindriyaṁ hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Dutiyo maggo.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ kāmarāgabyāpādānaṁ anavasesappahānāya tatiyāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… aññindriyaṁ hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā.

Tatiyo maggo.

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāya catutthāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… aññindriyaṁ hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā …pe….

Katamaṁ tasmiṁ samaye aññindriyaṁ hoti? Yā tesaṁ dhammānaṁ ñātānaṁ diṭṭhānaṁ pattānaṁ viditānaṁ sacchikatānaṁ sacchikiriyāya paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ, idaṁ tasmiṁ samaye aññindriyaṁ hoti …pe… avikkhepo hoti …pe… ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—ime dhammā kusalā.

Catuttho maggo.
Lokuttaraṁ cittaṁ.