63(9)Penetrative
"Bhikkhus,I will teach you a penetrative exposition of the Dhamma.
Nibbedhikapariyayam vo bhikkhave dhammapariyayam desessami. Mp:"A penetrative exposition is one that penetrates and splits the mass of greed,[hatred,and delusion]that had not been penetrated and split before."Listen and attend closely.
I will speak."
"Yes,Bhante,"those bhikkhus replied.
The Blessed One said this:
"And what,bhikkhus,is that penetrative exposition of the Dhamma?
(1)"Sensual pleasures should be understood;the source and origin of sensual pleasures should be understood;the diversity of sensual pleasures should be understood;the result of sensual pleasures should be understood;the cessation of sensual pleasures should be understood;the way leading to the cessationof sensual pleasures should be understood:
(2)"Feelings should be understood;the source and origin of
feelings should be understood:the diversity of feelings should
be understood;the result of feelings should be understood;the
cessation of feelings should be understood;the way leading to
the cessation of feelings should be understood.
(3)"Perceptions should be understood;the source and origin
of perceptions should be understood;the diversity of percep-
tions should be understood;the result of perceptions should
be understood;the cessation of perceptions should be understood;the way leading to the cessation of perceptions should
be understood.
(4)"The taints should be understood;the source and origin
of the taints should be understood;the diversity of the taints
should be understood;the result of the taints should be understood;the cessation of the taints should be understood;the way
leading to the cessation of the taints should be understood.
(5)"Kamma should be understood;the source and origin of
kamma should be understood;the diversity of kamma should
be understood;the result of kamma should be understood;the
cessation of kamma should be understood;the way leading to
the cessation of kamma should be understood.
The text alternates between singular and plural forms of kamma.I have used the singular,which sounds more natural in English.(6)"Suffering should be understood;the source and origin
of suffering should be understood;the diversity of suffering
should be understood;the result of suffering should be understood;the cessation of suffering should be understood;the way
leading to the cessation of suffering should be understood.
(1)"When it was said:'Sensual pleasures should be understood;the source and origin of sensual pleasures should be
understood;the diversity of sensual pleasures should be understood;the result [411]of sensual pleasures should be understood;the cessation of sensual pleasures should be understood;
the way leading to thecessation of sensual pleasures should beunderstood,'
for what reason was this said?
"There are,bhikkhus,these five objects of sensual pleasure:forms cognizable by the eye that are wished for,desired,agreeable,pleasing,connected with sensual pleasure,tantalizing;sounds cognizable by the ear...odors cognizable by thenose...tastes cognizable by the tongue...tactile objects cognizable by the body that are wished for,desired,agreeable,pleasing,connected with sensual pleasure,tantalizing.
However,these are not sensual pleasures;in the Noble One's discipline,these are called 'objects of sensual pleasure.'
A person's sensual pleasure is lustful intention.
Contrary to all three editions,I regard the first occurrence of sankapparago purisassa kāmo as either prose or a line of a familiar verse being quoted in the prose.The following verse will then be a normal verse of four lines rather than one of five lines.See SN 1:34,122,where the verse occurs with only four lines.Mp explains sankapparago as"lust arisen by way of intention"(sankappavasena uppannarago).Kamasankappa is one of the three types of unwholesome thought,and it is clear from the context that this is what is meant.For further discussion,see CDB366,note 72.The verse is not included in the Chinese parallel,MA 111."They are not sensual pleasures,the pretty things in the world:
a person's sensual pleasure is lustful intention;
the pretty things remain just as they are in the world,
but the wise remove the desire for them.
"And what,bhikkhus,is the source and origin of sensual pleasures?
Contact is their source and origin.
Mp explains this as the coexistent contact (sahajataphassa).
"And what is the diversity of sensual pleasures?
Sensual desire for forms is one thing,sensual desire for sounds is another,sensual desire for odors still another,sensual desire for tastes still another,and sensual desire for tactile objects still another.
This is called the diversity of sensual pleasures.
"And what is the result of sensual pleasures?
One produces an individual existence that corresponds with whatever [sense pleasures]one desires and which may be the consequence either of merit or demerit.
Mp:“One desiring celestial sensual pleasures,by fulfilling good conduct,is reborn in the deva world [and acquires]an individual existence that is a consequence of merit.By engaging in misconduct,one is reborn in the plane of misery [and acquires]an individual existence that is a consequence of demerit."This is called the result of sensual pleasures."And what is the cessation of sensual pleasures?
With the cessation of contact there is cessation of sensual pleasures.
"This noble eightfold path is the way leading to the cessation of sensual pleasures,namely,right view,right intention,rightspeech,right [412]action,right livelihood,right effort,right mindfulness,and right concentration.
"When,bhikkhus,a noble disciple thus understands sensual pleasures,the source and origin of sensual pleasures,the diversity of sensual pleasures,the result of sensual pleasures, the cessation of sensual pleasures,and the way leading to the cessation of sensual pleasures,he understands this penetrative spiritual life to be the cessation of sensual pleasures.
Regarding this last phrase,Mp says that it is just the spiritual life of the path(brahmacariyasankhato maggo va)that is called the cessation of sensual pleasures.It will be observed that each section follows the pattern of the four noble truths,with two additions:diversity(vemattatā)and result(vipaka).
"When it was said:'Sensual pleasures should be understood...the way leading to the cessation of sensual pleasures should be understood,'it is because of this that this was said.
(2)"When it was said:'Feelings should be understood...the way leading to the cessation of feelings should be understood,'
for what reason was this said?
"There are,bhikkhus,these three feelings:pleasant feeling,painful feeling,and neither-painful-nor-pleasant feeling.
"And what is the source and origin of feelings?
Contact is their source and origin.
There is worldly pleasant feeling,
Samisa.Mp:"Associated with the bait of the defilements"(kilesāmisasampayuttā) there is spiritual pleasant feeling;there is worldly painful feeling,there is spiritual painful feeling;there is worldly neither-painful-nor-pleasant feeling,there is spiritualneither-painful-nor-pleasant feeling.
This is called the diversity of feelings.
“
And what is the result of feelings?
One produces an individual existence that corresponds with whatever [feelings]one experiences and which may be the consequence either of merit or demerit.This is called the result of feelings.
"And what is the cessation of feelings?
With the cessation of contact there is cessation of feelings.
"This noble eightfold path is the way leading to the cessation of feelings,namely,right view...right concentration.
"When,bhikkhus,a noble disciple thus understands feeling,the source and origin of feelings,[413]the diversity of feelings,the result of feelings,the cessation of feelings,and theway leading to the cessation of feelings,
he understands this penetrative spiritual life to be the cessation of feelings.
"When it was said:'Feelings should be understood...the way leading to the cessation of feelings should be understood,'it is because of this that this was said.
(3)"When it was said:'Perceptions should be understood...the way leading to the cessation of perceptions should be understood,'
for what reason was this said?
"There are,bhikkhus,these six perceptions:perception of forms,perception of sounds,perception of odors,perception of tastes,perception of tactile objects,perception of mental phenomena.
“And what is the source and origin of perceptions?
Contactis their source and origin.
"And what is the diversity of perceptions?
The perception of forms is one thing,the perception of sounds is another,the perception of odors still another,the perception of tastes still another,the perception of tactile objects still another,and theperception of mental phenomena still another.
This is called thediversity of perceptions.
"And what is the result of perceptions?
I say that perceptions result in expression.
Voharavepakkam...sainam vadami.Mp:"Expression,consisting in talk,is the result of perception."
In whatever way one perceives something,in just that way one expresses oneself,[saying:]I was percipient of such and such.'
This is called the result of perception.
“And what is the cessation of perceptions?
With the cessation of contact there is cessation of perceptions.
"This noble eightfold path is the way leading to the cessation of perceptions,nainely,right view...right concentration.
"When,bhikkhus,a noble disciple thus understands perceptions,the source and origin of perceptions,[414]the diversity of perceptions,the result of perceptions,the cessation of perceptions,and the way leading to the cessation of perceptions,he understands this penetrative spiritual life to be the cessationof perceptions.
"When it was said:Perceptions should be understood...the way leading to the cessaticn of perceptions should be understood,'
it is because of this that this was said.
(4)"When it was said:'The taints should be understood...the way leading to the cessation of the taints should be understood,'
for what reason was this said?
"There are,bhikkhus,these three taints:the taint of sensuality,the taint of existence,and the taint of ignorance.
"And what is the source and origin of.the taints?
Ignorance is their source and origin.
"And what is the diversity of the taints?
There are taints leading to hell;there are taints leading to the animal realm;there are taints leading to the realm of afflicted spirits;there are taints leading to the human world;there are taints leading to the deva world.
This is called the diversity of the taints.
And what is the result of the taints?
One immersed in ignorance produces a corresponding individual existence,which may be the consequence either of merit or demerit.This is calledthe result of the taints.
"And what is the cessation of the taints?
With the cessation of ignorance there is cessation of the taints.
"This noble eightfold path is the way leading to the cessation of the taints,namely,right view...right concentration.
"When,bhikkhus,a noble disciple thus understands the taints,the source and origin of the taints,the diversity of thetaints,the result of the taints,the cessation of the taints,and theway leading to the cessation of the taints,he understands this penetrative spiritual life to be the cessation of the taints.
[415]"When it was said:'The taints should be understood...the way leading to the cessation of the taints should be understood,
it is because of this that this was said.
(5)"When it was said:'Kamma should be understood...the way leading to the cessation of kamma should be understood,
for what reason was this said?
"It is volition,bhikkhus,that I call kamma.
Cetana 'ham bhikkhave kammam vadami.This should probably be understood to mean that volition is a necessary factor in creating kamma,not that volition on its own invariably and in all instances creates kamma.It can thus be seen as a counterfoil to the Jain position that any action,even an unintentional one,creates kamma.The Chinese parallel,MA111,at TI600a23-24,says:"How does one understand kamma?There are two kinds of kamma:intention and the kamma [created].when one has intended"(云何知業。調有二業思·已思業)
For having willed,one acts by body,speech,or mind.
"And what is the source and origin of kamma?
Contact is its source and origin.
"And what is the diversity of kamma?
There is kamma to be experienced in hell;there is kamma to be experienced in the animal realm;there is kamma to be experienced in the realm of afflicted spirits;there is kamma to be experienced in the human.world;and there is kamma to be experienced in thedeva world.
This statement should be understood in the sense that the results of kamma are to be experienced in their respective realms.This is called the diversity of kamma.
"And what is the result of kamma?
The result of kamma,I say,is threefold:[to be experienced]in this very life,or in the[next]rebirth,or on some subsequent occasion.
This is called the result of kamma.
See p.1639,note 372,and p.1666,note547.The Chinese parallel, MA·111,has here the fourfold distinction of kamma found in 4:232-33.But MA 15(at TI437bz6)speaks of only two kinds of results,in this life or in a later life,without a third alternative."And what,bhikkhus,is the cessation of kamma?
With the cessation of contact there is cessation of kamma.
This should probably be understood in the sense that,because Contact is the condition for intention and kamma can be explained as intention,contact is therefore the condition for kamma."This noble eightfold path is the way leading to the cessation of kamma,namely,right view...right concentration.
"When,bhikkhus,a noble disciple thus understands kamma,the source and origin of kamma,the diversity of kamma,theresult of kamma,the cessation of kamma,and the way leading to the cessation of kamma,he understands this penetrative spiritual life to be the cessation of kamma.
"When it was said:'Kamma should be understood...[416]the way leading to the cessation of kamma should be understood,'it is because of this that this was said.
(6)"When it was said:'Suffering should be understood;the source and origin of suffering should be understood;the diversity of suffering should be understood;the result of suffering should be understood;the cessation of suffering should be understood;the way leading to the cessation of suffering should be understood,'
for what reason was this said?
"Birth is suffering;old age is suffering;illness is suffering;death is suffering;sorrow,lamentation,pain,dejection,and anguish are suffering;not to get what one wants is suffering;in brief,the five aggregates subject to clinging are suffering."
And what is the source and origin of suffering?
Craving is its source and origin.
"And what is the diversity of suffering?
There is extreme suffering;there is slight suffering;there is suffering that fades away slowly; there is suffering that fades away quickly.
This is called the diversity of suffering.
"And what is the result of suffering?
Here,someone overcome by suffering,with a mind obsessed by it,sorrows,languishes,and laments;heweeps beating his breast and becomes confused.Or else,overcome by suffering,with a mind obsessedby it,he embarks upon a search outside,saying:
'Who knows one or two words for putting an end to this suffering?'
Ko ekapadam dvipadam janati imassa dukkhassa nirodhaya.Mp:"The meaning is:'Who knows a mantra,a one-word or two-word mantra?'"The Chinese parallel at TI600b17-18 uses the character 呪(=咒),meaning"mantra."Suffering,I say,results either in confusion or in a search.
This is called the result of suffering.
"And what is the cessation of suffering?
With the cessation of craving there is cessation of suffering."
This noble eightfold path is the way leading to the cessation of suffering,namely,right view...right concentration.
"
When,bhikkhus,a noble disciple thus understands suffering,[417]the source and origin of suffering,the diversity of suffering,the result of suffering,the cessation of suffering,and the way leading to the cessation of suffering,he understands this penetrative spiritual life to be the cessation of suffering.
"When it was said:'Suffering should be understood...the way leading to the cessation of suffering should be understood,'
it is because of this that this was said.
"This,bhikkhus,is that penetrative exposition of the Dhamma."