SN35:26 Full Understanding (1)
- © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1At Sāvatthī. "Bhikkhus, without directly knowing and fully understanding the all, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.[n.11] Spk: In this sutta the three kinds of full understanding are discussed: full understanding of the known, full understanding by scrutinization, and full understanding as abandonment. One "fully understands what can be expressed" by way of the three kinds of full understanding: (i) by full understanding of the known (ñātapariññā) one understands the five aggregates in terms of their individual characteristics, etc.; (ii) by full understanding by scrutinization (tiraṇapariññā) one scrutinizes them in forty-two modes as impermanent, suffering, etc.; (iii) by full understanding as abandonment (pahānapariññā) one abandons desire and lust for the aggregates by means of the supreme path. For a fuller discussion, see Vism 606–7 (Ppn 20:3–4) and Vism 611–13 (Ppn 20:18–19), based on Paṭis II 238–42, where, however, only forty modes are enumerated under (ii). The forty-two modes are at Vism 655,15–30 (Ppn 21:59), in connection with "discerning formations as void."
"And what, bhikkhus, is that all without directly knowing and fully understanding which, without developing dispassion towards which and abandoning which, one is incapable of destroying suffering?
"Without directly knowing and fully understanding the eye, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.
Without directly knowing and fully understanding forms, without developing dispassion towards them and abandoning them, one is incapable of destroying suffering.
Without directly knowing and fully understanding eye-consciousness, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.
Without directly knowing and fully understanding eye-contact, without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.
Without directly knowing and fully understanding and whatever feeling arises with eye-contact as condition— whether pleasant, painful or neutral— without developing dispassion towards it and abandoning it, one is incapable of destroying suffering.
"Without directly knowing and fully understanding the ear … sounds … ear-consciousness … ear-contact … and whatever feeling arises with ear-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
without developing dispassion towards them and abandoning them, one is incapable of destroying suffering.
"Without directly knowing and fully understanding the nose … odours … nose-consciousness … nose-contact … and whatever feeling arises with nose-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
without developing dispassion towards them and abandoning them, one is incapable of destroying suffering.
"Without directly knowing and fully understanding the tongue … tastes … tongue-consciousness … tongue-contact … and whatever feeling arises with tongue-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
without developing dispassion towards them and abandoning them, one is incapable of destroying suffering.
"Without directly knowing and fully understanding the body … tactile objects … body-consciousness … body-contact … and whatever feeling arises with body-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
without developing dispassion towards them and abandoning them, one is incapable of destroying suffering.
"Without directly knowing and fully understanding the mind … mental phenomena … mind-consciousness … mind-contact … and whatever feeling arises with mind-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
without developing dispassion towards them and abandoning them, one is incapable of destroying suffering.
"This, bhikkhus, is the all which, without directly knowing and fully understanding, without developing dispassion towards and abandoning, one is incapable of destroying suffering.
2"Bhikkhus, by directly knowing and fully understanding the all, by developing dispassion towards it and abandoning it, one is capable of destroying suffering. sn.iv.18
"And what, bhikkhus, is that all by directly knowing and fully understanding which, by developing dispassion towards which and abandoning which, one is capable of destroying suffering?
"By directly knowing and fully understanding the eye … forms … eye-consciousness … eye-contact … and whatever feeling arises with eye-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
by developing dispassion towards them and abandoning them, one is capable of destroying suffering.
"By directly knowing and fully understanding the ear … sounds … ear-consciousness … ear-contact … and whatever feeling arises with ear-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
by developing dispassion towards them and abandoning them, one is capable of destroying suffering.
"By directly knowing and fully understanding the nose … odours … nose-consciousness … nose-contact … and whatever feeling arises with nose-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
by developing dispassion towards them and abandoning them, one is capable of destroying suffering.
"By directly knowing and fully understanding the tongue … tastes … tongue-consciousness … tongue-contact … and whatever feeling arises with tongue-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
by developing dispassion towards them and abandoning them, one is capable of destroying suffering.
"By directly knowing and fully understanding the body … tactile objects … body-consciousness … body-contact … and whatever feeling arises with body-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
by developing dispassion towards them and abandoning them, one is capable of destroying suffering.
"By directly knowing and fully understanding the mind … mental phenomena … mind-consciousness … mind-contact … and whatever feeling arises with mind-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant—
by developing dispassion towards them and abandoning them, one is capable of destroying suffering.
"This, bhikkhus, is the all which, by directly knowing and fully understanding, by developing dispassion towards and abandoning, one is capable of destroying suffering."
1"Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
Kiñca, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya?
Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
Rūpe anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
Cakkhuviññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
Cakkhusamphassaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya
… pe …
jivhaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Rase … pe … jivhāviññāṇaṁ … pe … jivhāsamphassaṁ … pe … yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
Kāyaṁ … pe …
manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Dhamme … pe … manoviññāṇaṁ … pe … manosamphassaṁ … pe … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
Idaṁ kho, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
2Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya.
Kiñca, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya?
Cakkhuṁ, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Rūpe abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Cakkhuviññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Cakkhusamphassaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya
… pe …
jivhaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Rase … pe … jivhāviññāṇaṁ … pe … jivhāsamphassaṁ … pe … yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya.
Kāyaṁ … pe …
manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Dhamme … pe … manoviññāṇaṁ … pe … manosamphassaṁ … pe … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Idaṁ kho, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā"ti.
Catutthaṁ.