Sutta-patisambhidamagga

Textual analysis and comparative discussion on early Buddhist sects and scriptures.
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Ratnakar
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Sutta-patisambhidamagga

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All suttas that are quoted in patisambhidamagga

source : https://www.scribd.com/doc/157 ... moli-2009

Patisambhidamagga -> treatise on knowledge

(4.) 'Bhikkhus, all is to be directly known. And what is all that is to be
directly known? Eye is to be directly known, visible objects are to be
directly known, eye consciousness is to be directly known, eye contact is
to be directly known, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also
to be directly known. Ear is to be directly known, sounds... Nose is to be
directly known, odours ... Tongue is to be directly known, flavours ...
Body is to be directly known, tangible objects ... Mind is to be directly
known, ideas are to be directly known, mind consciousness is to be directly
known, mind contact is to be directly known, any feeling that arises with
mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be directly known'

(47.) 'Bhikkhus, all is to be fully understood. And what is all that is to be
fully understood? Eye is to be fully understood, visible objects are to be
fully understood, eye consciousness is to be fully understood, eye contact
is to be fully understood, any feeling that arises with eye contact as its
condition whether pleasant or painful or neither-painful-nor-pleasant
is also to be fully understood. Ear is to be fully understood, sounds ...
Nose is to be fully understood, odours ... Tongue is to be fully understood, flavours ... Body is to be fully understood, tangible objects ...
Mind is to be fully understood, ideas are to be fully understood, mind
consciousness is to be fully understood, mind contact is to be fully understood, any feeling that arises with mind contact as its condition whether
pleasant or painful or neither-painful-nor-pleasant is also to be fully understood'

(91.)'Bhikkhus, all is to be abandoned. And what is all that is to be
abandoned? Eye is to be abandoned, visible objects are to be abandoned,
eye consciousness is to be abandoned, eye contact is to be abandoned, any
feeling that arises with eye contact as its condition whether pleasant or
painful or neither-painful-nor-pleasant is also to be abandoned. Ear is to
be abandoned, sounds... Nose is to be abandoned, odours... Tongue is to
be abandoned, flavours ... Body is to be abandoned, tangible objects ...
Mind is to be abandoned, ideas are to be abandoned, mind consciousness is to be abandoned, mind contact is to be abandoned, any feeling that
arises with mind contact as its condition whether pleasant or painful or
neither-painful-nor-pleasant is to be abandoned'


(177.) 'Bhikkhus, all is to be realized. And what is all that is to be realized?
Eye is to be realized, visible objects are to be realized, eye consciousness
is to be realized, eye contact is to be realized, any feeling that arises with
eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be realized. Ear is to be realized, sounds are to be
realized,... Nose is to be realized, odours are to be realized,... Tongue is
to be realized,... flavours are to be realized, ... Body is to be realized,
tangible objects are to be realized,... Mind is to be realized, ideas are to
be realized, mind consciousness is to be realized, mind contact is to be realized, any feeling that arises with mind contact as its condition whether
pleasant or painful or neither-painful-nor-pleasant is also to be realized'

Patisambhidamagga -> treatise on views

(701.)'Bhikkhus, there are two kinds of views, and when deities and
human beings are obsessed by them, some hold back and some overreach:
only those with eyes see.
'And how do some hold back? Deities and human beings love being,
delight in being, rejoice in being. When the True Idea is taught to them for
the ceasing of being, their minds do not enter into it, become settled,
steady and resolute. That is how some hold back.
'And how do some overreach? Some are ashamed, humiliated and
disgusted by that same being, they delight in non-being thus 'Sirs, when
with the breakup of the body this self is cut off, annihilated, is not any
more after death, that is peaceful, that is sublime, that is true'. That is
how some overreach.
'And how do those with eyes see? Here a bhikkhu sees what is as what
is. Having seen what is as what is, he has entered upon the way to dispassion
for it, to the fading away of greed for it, to its cessation. That is how one
with eyes sees.'

'Who sees what is just as what is
And also can transcend what is
Resolves according as it is,
With craving for being now exhausted.
He fully knows what is, so craves
No more for being and non-being,
Then with the non-being of what is
That bhikkhu has no further being'

(706.)'Bhikkhus, those who have found their goal in me are all possessed
of [right] view. Of these who are possessed of [right] view, five find their
goal here [in this kind of life], and five find their goal [in the Pure Abodes]
after leaving this kind of life.'
'What are the five who find their goal here? They are: One who will
be reborn seven times at most (sattakkhattuparama), One who goes from
noble family to noble family (kolankola), One who germinates only once
(<ekabījin), the Once-returner (sakadāgāmin), and the Arahant in this life
here and now. These five find their goal here [in this kind of life].
'What are the five who find their goal after leaving this kind of life?
They are: One who attains nibbana early in his next existence (<antarāparinibbāyin), One who attains nibbana more than half way through his next
existence (iupahaccaparinibbāyin), One who attains nibbana without prompting (asankhāraparinibbāyin), One who attains nibbana with prompting
(sasankhāraparinibbāyin), One who is going upstream bound for the
Highest Gods (iuddhamsota-akanitthagāmin). These five find their goal
after leaving this kind of life'
'Bhikkhus, those who have perfect confidence in me have all entered
the stream. Of those who have entered the stream, five find their goal here
[in this kind of life], and five find their goal after leaving this kind of life.
What are the five who find their goal here? They are: One who will be
reborn seven times at most, One who goes from noble family to noble
family, One who germinates only once, the Once-returner, and the Arahant
in this life here and now. These five find their goal here [in this kind of
life].
'What are the five who find their goal after leaving this kind of life?
They are: One who attains nibbana early in his next existence, One who
attains nibbana more than half way through his next existence, One who
attains nibbana without prompting, One who attains nibbana with prompting, One who is going upstream bound for the Highest Gods. These five
find their goal after leaving this kind of life.
'Bhikkhus, those who have perfect confidence in me have all entered
the stream. Of those who have entered the stream, these five find their
goal here, and these five find their goal after leaving this kind of life'

Patisambhidamagga -> treatise on faculties

(1.) Thus I heard. At one time the Blessed One was living at
Sāvatthi in Jeta's Grove, Anāthapindika's Park. There he addressed the
bhikkhus thus: 'Bhikkhus'.
Venerable sir' they replied. The Blessed One
said this:
'Bhikkhus, there are these five faculties. What five? The faith faculty,
the energy faculty, the mindfulness faculty, the concentration faculty, the
understanding faculty. These are the five faculties, bhikkhu

(8.) 'Bhikkhus, there are these five faculties. What five? The faith faculty,
the energy faculty, the mindfulness faculty, the concentration faculty,
the understanding faculty.
'Bhikkhus, if any ascetics or brahmins do not understand the origin,
the subsidence, the attraction, the danger, and the escape, in the case of
these five faculties, those ascetics or brahmins cannot be reckoned among
the ascetics and cannot be reckoned among the brahmins, and those good
people do not, by realization themselves by direct knowledge here and
now enter upon and dwell in asceticship and brahminship. But if any
ascetics or brahmins understand the origin, the subsidence, the attraction,
the danger, and the escape, in the case of these five faculties, those ascetics and brahmins can be reckoned among the ascetics and can be reckoned
among the brahmins, and those good people, by realization themselves
by direct knowledge, here and now enter upon and dwell in asceticship
and brahminship'

(17.) 'Bhikkhus, there are these five faculties. What five? The faith faculty,
the energy faculty, the mindfulness faculty, the concentration faculty, the
understanding faculty.
And how, bhikkhus, is the faith faculty to be found? Among the four
factors of stream entry. The faith faculty is to be found here. And where
is the energy faculty to be found? Among the four right endeavours.
The energy faculty is to be found here. And where is the mindfulness
faculty to be found? Among the four foundations of mindfulness. The
mindfulness faculty is to be found here. And where is the concentration
faculty to be found? Among the four jhanas. The concentration faculty is
to be found here. And where is the understanding faculty to be found?
Among the four noble actualities. The understanding faculty is to be found
here'


Patisambhidamagga -> Treatise on liberation

(1.) 'Bhikkhus, there are these three liberations. What three? Liberation by voidness, liberation by signlessness, liberation by desirelessness.
These, bhikkhus, are three liberations'

Patisambhidamagga -> treatise on perversions

(1.) 'Bhikkhus, there are these four perversions of perception,
perversions of cognizance, perversions of view. What four? Bhikkhus,
[seeing] what is impermanent as permanent is a perversion of perception,
a perversion of cognizance, a perversion of view. [Seeing] the painful
as pleasant is a perversion of perception, a perversion of cognizance, a
perversion of view. [Seeing] what is not self as self is a perversion of
perception, a perversion of cognizance, a perversion of view. [Seeing]
the foul as beautiful is a perversion of perception, a perversion of cognizance, a perversion of view. These, bhikkhus, are the four perversions of
perception, perversions of cognizance, perversions of view.
'Bhikkhus, there are these four non-perversions of perception, non-
perversions of cognizance, non-perversions of view. What four? Bhikkhus,
[seeing] what is impermanent as impermanent is a non-perversion of
perception, a non-perversion of cognizance, a non-perversion of view.
[Seeing] what is painful as painful is a non-perversion of perception, a
non-perversion of cognizance, a non-perversion of view. [Seeing] what is
not self as not self is a non-perversion of perception, a non-perversion of
cognizance, a non-perversion of view. [Seeing] what is foul as foul is a
non-perversion of perception, a non-perversion of cognizance, a non-
perversion of view. These, bhikkhus, are the four non-perversions of
perception, non-perversions of cognizance, non-perversions of view.'

'Beings that can but misperceive
With cognizance misled and views awry
Perceive what is impermanent
As permanent, and what is pain as pleasure*
As well as the not self as self,
And beauty too in what is foul;
Such beings, bound to Māra's yoke,
Go where is no surcease of bonds;
They travel round the roundabout
Where birth and death each hunt the other down.
Now when Enlightened Ones appear
And bring the light into the world,
They promulgate the True Idea,
Which leads on to release from suffering.
The wise, on hearing what they tell,
Apply their minds to seek the truth:
They see the impermanent as it is,
And pain they see as only pain,
They see what is not self as such,
And likewise too they see the foul;
Such views as they adopt are right,
And they it is escape from suffering'

Patisambhidamagga -> treatise on a fine extract to be drunk

(1.)'Bhikkhus, this Good Life is a fine extract to be drunk when the
master is present'

Patisambhidamagga -> treatise on coupling
(1.) 'Thus I heard. At one time the venerable Ananda was living at
Kosambi in Ghosita's Park. There he addressed the bhikkhus thus: 'Friends,
Bhikkhus'. — 'Friend' they replied. The venerable Ananda said this:
'Friends, bhikkhus, when any bhikkhu or bhikkhuni declares in my
presence to have reached arahantship, it is always by four paths or by one
or other of them. What four?
'Here a bhikkhu develops insight preceded by serenity. As he does so,
the path is produced in him. He repeats, develops and makes much of that
path. As he does so, his fetters are abandoned, and his underlying tendencies
are exterminated.
'Again a bhikkhu develops serenity preceded by insight. As he does so,
the path is produced in him. He repeats, develops and makes much of that
path. As he does so, his fetters are abandoned, and his underlying tendencies
are exterminated.
'Again a bhikkhu develops serenity and insight coupled together. As he
does so, the path is produced in him. He repeats, develops and makes
much of that path. As he does so, his fetters are abandoned, and his
underlying tendencies are exterminated.
'Again a bhikkhu's mind is agitated by overestimation of ideas [manifested in contemplation]. There is [later] an occasion when
his cognizance is internally recomposed, resettled, restored to singleness, and
reconcentrated.
Then the path is produced in him. He repeats, develops
and makes much of that path. As he does so, his fetters are abandoned,
and his underlying tendencies are exterminated.
'When any bhikkhu or bhikkhuni declares in my presence to have
reached arahantship, it is always by four paths or by one or other of them''

Patisambhidamagga -> treatise on actualities

(1.) 'Bhikkhus, these four things are such (real), not unsuch (unreal),
not otherwise. What four? Bhikkhus, 'This is suffering' is a thing that is
such, not unsuch, not otherwise. 'This is the origin of suffering' is a thing
that is such, not unsuch, not otherwise. 'This is the cessation of suffering'
is a thing that is such, not unsuch, not otherwise. 'This is the way leading
to the cessation of suffering' is a thing that is such, not unsuch, not otherwise. These four things are such, not unsuch, not otherwise'.

(35.) 'Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I thought 'In the case of materiality what is the
attraction, what is the danger, what is the escape? In the case of feeling
what is the attraction, what is the danger, what is the escape? In the case
of perception, what is the attraction, what is the danger, what is the
escape? In the case of formations what is the attraction, what is the
danger, what is the escape? In the case of consciousness what is the attraction, what is the danger, what is the escape?'
'I thought 'In the case of materiality it is the pleasure and joy that
arise dependent on materiality that are the attraction; that materiality is
impermanent, painful and subject to change is the danger; the removal of
zeal and greed, the abandoning of zeal and greed, for materiality is the
escape. In the case of feeling... In the case of perception... In the case of
formations ... In the case of consciousness it is the pleasure and joy that
arise... the abandoning of zeal and greed, for consciousness is the escape.
'So long as in the case of these five aggregates [as objects] of clinging
I did not directly know the attraction as attraction and the danger as
danger and the escape as escape correctly, so long did I not declare
to have discovered the supreme full-enlightenment in the world with its
deities, its Māras and its Brahma Gods, in this generation with its ascetics
and brahmins, its princes and men. But as soon as in the case of these five
aggregates [as objects] of clinging I did directly know the attraction as
attraction and the danger as danger and the escape as escape correctly,
then I declared to have discovered the supreme full-enlightenment in the
world with its deities, its Māras and its Brahma Gods, in this generation
with its ascetics and brahmins, its princes and men. And the knowledge
and the seeing was in me: 'My will's deliverance is unassailable, this is the
last birth, there is no renewal of being now'

Patisambhidamagga -> treatise on enlightenment factors

(1.) 'Bhikkhus, there are these seven enlightenment factors. What
seven? They are the mindfulness enlightenment factor, the investigation-
of-ideas enlightenment factor, the energy enlightenment factor, the
happiness enlightenment factor, the tranquillity enlightenment factor, the
concentration enlightenment factor, and the equanimity enlightenment
factor. These are the seven enlightenment factors'

(44.) 'There the venerable Sāriputta addressed the bhikkhus thus:
'Friends'. 'Friend' the bhikkhus replied. The venerable Sāriputta said
this:
'Friends, there are these seven enlightenment factors. What seven?
They are the mindfulness enlightenment factor, ... the equanimity enlightenment factor. These are the seven enlightenment factors.
'Of these seven enlightenment factors, in whichever I wish to abide
in the morning, in that I abide in the morning; in whichever I wish to
abide at noon, in that I abide at noon; in whichever I wish to abide in
the evening, in that I abide in the evening.
'If it occurs to me that there is the mindfulness enlightenment factor,
it occurs to me that it is measureless, and it occurs to me that is well
undertaken; and while it is remaining know that it remains; and if it
falls away in me, I know that it falls away in me owing to specific conditionality. If it occurs to me that there is the investigation-of-ideas
enlightenment factor ... the equanimity enlightenment factor, it occurs
to me that it is measureless, and it occurs to me that it is well undertaken;
and while it is remaining I know that it remains; and if it falls away in me,
I know that it falls away in me owing to specific conditionality.
'Suppose a king or a king's minister had a chest full of cloths of many
colours, then whichever pair of clothes he wished to put on in the morning,
that he would put on in the morning; whichever pair of clothes he wished
to put on at noon, that he would put on at noon; whichever pair of clothes
he wished to put on in the evening, that he would put on in the evening:
so too, of these seven enlightenment factors, in whichever I wish to abide
in the morning, in that I abide in the morning; ... I know that it falls
away in me owing to specific conditionality"

Patisambhidamagga -> treatise on lovingkindness
(1.) 'Bhikkhus, when the deliverance of will by lovingkindness is
cultivated, developed and made much of, made the vehicle, made the
foundation, established, consolidated, and properly undertaken, then
eleven blessings can be expected. What eleven? A man sleeps in comfort,
wakes in comfort, and dreams no evil dreams; he is dear to human beings,
he is dear to non-human beings, deities guard him, fire and poison do not
harm him; his mind is easily concentrated, the expression on his face is
serene; he dies undeluded, and if he does not penetrate the supreme state
he will be reborn in the Brahm world. When the deliverance of will by
lovingkindness is cultivated, developed and made much of, made the
vehicle, made the foundation, established, consolidated and properly
undertaken, then these eleven blessings can be expected'

Patisambhidamagga -> treatise on discrimination

(1.) 'Thus I heard. At one time the Blessed One was living at Benares
in the Deer Park at Isipatana. There he addressed the bhikkhus of the Group
of Five thus:
"Bhikkhus, there are these two extremes that ought not to be cultivated
by one who has gone forth. What two? There is devotion to pursuit of
sensual desires, which is low, coarse, vulgar, ignoble and harmful; and
there is devotion to self-mortification, which is painful, ignoble and
harmful. The middle way discovered by the Perfect One avoids both these
extremes; it creates an eye, creates knowledge, and leads to peace, to
direct knowledge, to full enlightenment, to nibbana. And what is that
middle way? It is this noble Eightfold Path, that is to say: right view, right
thought, right speaking, right acting, right living, right effort, right mindfulness, right concentration. That is the middle way discovered by the
Perfect One, which creates an eye, creates knowledge, and leads to peace,
to direct knowledge, to full enlightenment, to nibbana.
"There is this noble actuality of suffering: birth is suffering, ageing is
suffering, sickness is suffering, death is suffering, association with what is
disliked is suffering, dissociation from what is liked is suffering, not to get
what one wants is suffering — in short, the five aggregates [as objects] of
clinging are suffering.
"There is this noble actuality of the origin of suffering: it is craving,
which produces renewed being, is accompanied by delight and greed,
delighting in this and that; in other words, craving for sensual desires,
craving for being, craving for non-being.
"There is this noble actuality of the cessation of suffering: it is the
remainderless fading away and cessation of that same craving, the denying,
relinquishing, leaving, rejecting of it.
"There is this noble actuality of the way leading to the cessation of
suffering: it is this noble eightfold path, that is to say: right view, right
thought, right speaking, right acting, right living, right effort, right mindfulness, right concentration.
"There is this noble actuality of suffering: such was the eye that arose,
the knowledge that arose, the understanding that arose, the recognition
that arose, the light that arose, in me about ideas not heard before. This
noble actuality of suffering must be fully understood: such was the eye
that arose, the knowledge that arose, the understanding that arose, the
recognition that arose, the light that arose, in me about ideas not heard before. This noble actuality of suffering has been fully understood: such
was the eye that arose, the knowledge that arose, the understanding that
arose, the recognition that arose, the light that arose, in me about ideas
not heard before.
"There is this noble actuality of the origin of suffering: such was the
eye that arose,... the light that arose, in me about ideas not heard before.
This noble actuality of the origin of suffering must be abandoned: such
was the eye that arose, ... the light that arose, in me about ideas not
heard before. This noble actuality of the origin of suffering has been
abandoned: such was the eye that arose, ... the light that arose, in me
about ideas not heard before.
"There is this noble actuality of the cessation of suffering: such was
the eye that arose, ... the light that arose, in me about ideas not heard
before. This noble actuality of the cessation of suffering must be realized:
such was the eye that arose,... the light that arose, in me about ideas not
heard before. This noble actuality of the cessation of suffering has been
realized: such was the eye that arose,... the light that arose in me about
ideas not heard before.
"There is this noble actuality of the way leading to the cessation of suffering: such was the eye that arose,... the light that arose, in me about ideas
not heard before. This noble actuality of the way leading to the cessation of
suffering must be developed: such was the eye that arose,... the light that
arose in me about ideas not heard before. This noble actuality of the way
leading to the cessation of suffering has been developed: such was the eye
that arose, the knowledge that arose, the understanding that arose, the recognition that arose, the light that arose, in me about ideas not heard before.
"As long as my correct knowledge and seeing in these twelve aspects
in these three phases in regard to these four noble actualities — was not
quite purified, so long did I not claim to have discovered the full
enlightenment that is supreme in the world with its deities, its Māras and
its Brahma Gods, in this generation with its ascetics and brahmins, its
princes and men. But as soon as my correct knowledge and seeing in these
twelve aspects in these three phases in regard to each of these four noble
Actualities was quite purified, then I claimed to have discovered the full
enlightenment that is supreme in the world with its deities, its Māras and
its Brahma Gods, in this generation with its ascetics and brahmins, its
princes and men.
"The knowledge and seeing arose in me: My will's deliverance is
unassailable; this is the last birth; there is now no renewal of being.'
So the Blessed One said. The bhikkhus of the Group of Five were glad,
and they rejoiced at the Blessed One's words.
'Now while this discourse was being delivered, the spotless, stainless
Eye of the True Idea arose in the venerable Kondañña thus: 'All that is
subject to arising is subject to cessation*.
'And when the Wheel of the True Idea had been set rolling by the
Blessed One, the earth deities cried out: 'At Benares, in the Deer Park at
Isipatana, a Perfect One, Accomplished and fully enlightened, has set the
matchless Wheel of the True Idea rolling, that cannot be stopped by
ascetic or brahmin or deity or Māra or Brahm God or anyone in the
world*. And hearing the earth deities' cry, the deities of the Cātumahārā-
jika Heaven cried out: 'At Benares,...' And hearing the Cātumahārājika
deities' cry, the deities of Tāvatirhsa... the deities of Tusita... the deities
of Yama... the deities of Nimmānarati... the deities of Paranimmitavasa-
vatti... the deities of Brahma's Retinue cried out: 'At Benares,So the
news went at that moment, at that minute, at that instant right up to the
Brahma World. And this ten-thousand-fold world principle shook and
quaked and trembled while a great measureless light surpassing the splendour of the gods appeared in the world. Then the Blessed One exclaimed:
'Kondañña knows, Kondañña knows! *, and so that venerable one acquired
the name Aññatar Kondañña ,Kondañña who knows'

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

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

Patisambhidamagga -> treatise on the wheel of the true idea

(50.) '"There is this contemplation of the body as a body": such, bhikkhus,
was the eye that arose, ... the light that arose, in me about ideas not
heard before. 'This contemplation of the body as a body is to be developed": such, bhikkhus, was the eye that arose,... the light that arose, in
me about ideas not heard before. "This contemplation of the body as a
body has been developed": such, bhikkhus, was the eye that arose, ...
the light that arose, in me about ideas not heard before.
"There is this contemplation of feelings as feelings": such,...
"There is this contemplation of cognizance as cognizance": such,...
"There is this contemplation of ideas as ideas": such,"

Patisambhidamagga -> treatise on powers

(1.) 'Bhikkhus, there are these five powers, what five? The faith
power, the energy power, the mindfulness power, the concentration
power, and the understanding power. These are the five powers'


Patisambhidamagga -> treatise on the great understanding

(4.) 'Bhikkhus, these four ideas, when developed and made much of, lead
to realization of the fruit of stream entry. What four? Waiting on good
men, hearing the True Idea, careful attention, and practice in accordance
with the True Idea. These four ideas, when developed and made much of,
lead to realization of the fruit of stream entry'.
'Bhikkhus, these four ideas, when developed and made much of, lead
to realization of the fruit of once-return ... [repeat as above]'.
'Bhikkhus, these four ideas, when developed and made much of, lead
to realization of the fruit of non-return
'Bhikkhus, these four ideas, when developed and made much of, lead
to realization of the fruit of arahantship
'Bhikkhus, these four ideas, when developed and made much of, lead
to obtainment of understanding, to awakening of understanding, to
abundance of understanding, to the state of great understanding, to the
state of wide understanding, to the state of abundant understanding, to
the state of profound understanding, to the state of unequalled understanding, to the state of overall understanding, to the state of much
understanding, to the state of quick understanding, to the state of rapid
(light) understanding, to the state of laughing understanding, to the state
of impulsive understanding, to the state of keen understanding, to the
state of penetrative understanding. What four? Waiting on good men,
hearing the True Idea, careful attention, and practice in accordance with
the True Idea. These four ideas, when developed and made much of, lead
to obtainment of understanding,... to penetrative understanding'.

Patisambhidamagga -> treatise on seclusion

(1.)'Bhikkhus, just as any feats to be performed by physical strength are
all performed by depending on the earth, standing on the earth, and that is
how they are performed, so too, it is by depending on virtue, standing on
virtue, that a bhikkhu develops the noble eightfold path, makes much of
the noble eightfold path.
'And how is it, bhikkhus, that by depending on virtue, standing on
virtue, a bhikkhu develops the noble eightfold path, makes much of the
noble eightfold path? Here, bhikkhus, a bhikkhu develops right view
depending on seclusion, depending on fading away, depending on cessation,
resulting in relinquishment; he develops right thought ... right speaking
... right action ... right living ... right effort... right mindfulness ... he
develops right concentration depending on seclusion, depending on fading
away, depending on cessation, resulting in relinquishment. That is how,
by depending on virtue, standing on virtue, a bhikkhu develops the noble
eightfold path, makes much of the noble eightfold path.
'Bhikkhus, just as these seeds and plants that come to growth, increase
and maturity all do so by depending on the earth, standing on the earth,
and that is how they come to growth, increase and maturity, so too, it is
by depending on virtue, by standing on virtue, that a bhikkhu developing the noble eightfold path, making much of the noble eightfold path,
reaches growth, increase and maturity in [good] ideas.
'And how is it, bhikkhus, that by depending on virtue, standing on
virtue, a bhikkhu developing the noble eightfold path, making much of
the noble eightfold path, reaches growth, increase and maturity in [good]
ideas? Here, bhikkhus, a bhikkhu develops right view depending on
seclusion, ... [as above] ... develops right concentration depending on
seclusion, depending on fading away, depending on cessation, resulting
in relinquishment'

Treatise on marvel (metamorphosis)
(1.) 'Bhikkhus, there are these three kinds of marvel (metamorphosis).
What three? The marvel of success, the marvel of disclosure, the marvel of
advice.
'And what, bhikkhus, is the marvel of success? Here, bhikkhus, a
bhikkhu enjoys the various kinds of success (supernormal powers); having
been one, he becomes many, ... [and so on] ...
he wields bodily mastery even as far as the Brahma world. This, bhikkhus,
is called the marvel of success.
'And what, bhikkhus, is the marvel of disclosure? Here, bhikkhus,
someone, by means of a sign [such as a posture], discloses that 'Your
mind is thus, your mind is so, your cognizance is such', and even if he
discloses much, it is as he says it is and not otherwise. And here, bhikkhus,
someone not only discloses by means of a sign, but also, by having heard
the sound of human beings or non-human beings or deities
, he discloses
that 'Your mind is thus, your mind is so, your cognizance is such*, and
even if he discloses much, it is as he says it is and not otherwise. And here,
bhikkhus, someone not only discloses by means of a sign, and he not only
discloses by having heard the sound of human beings or non-human beings
or deities, but also, by having heard the sound of the intervention of
applied thought
in one exercising applied or sustained thought, he discloses that 'Your mind is thus, your mind is so, your cognizance is such
,
and even if he discloses much, it is as he says it is and not otherwise. And
here, bhikkhus, someone not only discloses by means of a sign, and he not
only discloses by having heard the sound of human beings or non-human
beings or deities, and he not only discloses by having heard the sound of
the intervention of applied thought in one exercising applied and sustained
thought, but also, by penetrating with his will the will of one possessed of concentration without applied and sustained thought, he understands that 'The mind formations of this worthy one are so disposed that
next upon this cognizance of his he will have such and such an applied-
thought
, and even if he discloses much, it is as he says it is and not otherwise. This, bhikkhus, is called the marvel of disclosure.
'And what, bhikkhus, is the marvel of advice? Here, bhikkhus, someone advises thus 'Exercise applied-thought thus, do not exercise applied-
thought thus; give attention thus, do not give attention thus; abandon
this, undertake this, abide in this
. This, bhikkhus, is called the marvel
of advice.'These, bhikkhus, are the three kinds of marvel'

Patisambhidamagga -> treatise on the foundations of mindfulness

(1.) 'Bhikkhus, there are these four foundations of mindfulness. What
four? Here, bhikkhus, a bhikkhu dwells contemplating the body as a body,
ardent, fully aware, and mindful, having put away covetousness and grief
for the world. He dwells contemplating feelings as feelings,... He dwells
contemplating cognizance as cognizance... He dwells contemplating ideas
as ideas, ardent, fully aware, and mindful, having put away covetousness
and grief for the world. These are the four foundations of mindfulness'


Patisambhidamagga -> treatise on insight

(1.) 'Thus I heard. At one time the Blessed One was living at Sāvatthi
in Jeta's Grove, Anāthapirujika's Park. There he addressed the bhikkhus,
thus: 'Bhikkhus'. 'Venerable Sir* they replied. The Blessed One said
this:
'Bhikkhus, when a bhikkhu sees any formation as permanent it is not
possible that he shall make a choice
in conformity [with actuality], and
without making a choice in conformity [with actuality] it is not possible
that he shall enter upon the certainty of lightness, and without entering
upon the certainty of lightness it is not possible that he shall realize the
fruit of stream-entry or the fruit of once-return or the fruit of non-return
or the fruit of arahantship. Bhikkhus, when a bhikkhu sees all formations
as impermanent it is possible that he shall make a choice in conformity
[with actuality], and making a choice in conformity [with actuality] it is
possible that he shall enter upon the certainty of lightness, and by entering
upon the certainty of lightness it is possible that he shall realize the fruit
of stream-entry or the fruit of once-return or the fruit of non-return or the
fruit of arahantship.
'Bhikkhus, when a bhikkhu sees any formation as pleasant it is not
possible that he shall make a choice in conformity, and... [and so on]... or the fruit of arahantship. Bhikkhus, when a bhikkhu
sees all formations as painful it is possible that he shall make a choice in
conformity, and... [and so on]... or the fruit of arahantship.
'Bhikkhus, when a bhikkhu sees any idea as self it is not possible that
he shall make a choice in conformity, and... [and so on]...
or the fruit of arahantship. Bhikkhus, when a bhikkhu sees all ideas
as
not self it is possible that he shall make a choice in conformity, and ...
[and so on]... or the fruit of arahantship.
'Bhikkhus, when a bhikkhu sees nibbana as painful it is not possible
that he shall make a choice in conformity, and ... [and so on]... or the fruit of arahantship. Bhikkhus, when a bhikkhu sees nibbana
as pleasant it is possible that he shall make a choice in conformity, and ...
[and so on] ... or the fruit of arahantship'
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