KN.PS2.5 — The Discourse on Dispassion
Dispassion is the path, liberation is the fruit.
How is dispassion the path?
At the moment of the path of stream-entry, right view, in terms of seeing, becomes dispassionate towards wrong view, and becomes dispassionate towards the defilements and aggregates that follow it, and becomes dispassionate towards all external signs.
Dispassion is the object of dispassion, the domain of dispassion, arises in dispassion, stands in dispassion, is established in dispassion.
Dispassion means two kinds of dispassion:
Nibbāna is dispassion, and all phenomena born of the object of Nibbāna are dispassionate: thus, dispassion.
The seven factors that arise together go towards dispassion: thus, dispassion is the path.
By this path, both the Buddhas and their disciples go to the destination that is Nibbāna:
the Noble Eightfold Path.
Of all the paths of various ascetics and brahmins, this Noble Eightfold Path is the highest, the best, the foremost, the supreme, and the excellent:
the Eightfold Path is the best of paths.
In terms of intention, right intention becomes dispassionate towards wrong intention.
In terms of speech, right speech becomes dispassionate towards wrong speech.
In terms of action, right action becomes dispassionate towards wrong action.
In terms of livelihood, right livelihood becomes dispassionate towards wrong livelihood.
In terms of effort, right effort becomes dispassionate towards wrong effort.
In terms of mindfulness, right mindfulness becomes dispassionate towards wrong mindfulness.
In terms of concentration, right concentration becomes dispassionate towards wrong concentration.
It becomes dispassionate towards the defilements and aggregates that follow it.
It becomes dispassionate towards all external signs.
Dispassion is the object of dispassion, the domain of dispassion, arises in dispassion, stands in dispassion, is established in dispassion.
Dispassion means two kinds of dispassion:
Nibbāna is dispassion, and all phenomena born of the object of Nibbāna are dispassionate: thus, dispassion.
The seven factors that arise together go towards dispassion: thus, dispassion is the path.
By this path, both the Buddhas and their disciples go to the destination that is Nibbāna:
the Noble Eightfold Path.
Of all the paths of various ascetics and brahmins, this Noble Eightfold Path is the highest, the best, the foremost, the supreme, and the excellent:
the Eightfold Path is the best of paths.
At the moment of the path of once-returning, right view...
in terms of concentration, right concentration becomes dispassionate towards the coarse fetters of sensual desire and ill-will, and the coarse underlying tendencies of sensual desire and ill-will, and becomes dispassionate towards the defilements and aggregates that follow it, and becomes dispassionate towards all external signs.
Dispassion, with dispassion as its object, with dispassion as its domain, having arisen in dispassion, established in dispassion, grounded in dispassion.
Dispassion means two kinds of dispassion:
Nibbāna and dispassion, and all phenomena that arise with Nibbāna as their object are all dispassion: dispassion.
The seven factors that arise together go to dispassion: dispassion path.
By this path, both Buddhas and disciples go to the destination of Nibbāna:
the Noble Eightfold Path.
As far as the paths of various ascetics and brahmins of other doctrines are concerned.
This very Noble Eightfold Path is the highest, the best, the foremost, the supreme, and the excellent:
the Eightfold Path is the best of paths.
At the moment of the path of non-returning, in terms of seeing, right view... and in terms of non-distraction, right concentration, the fetters of sensual desire and ill will are abandoned, the underlying tendencies of sensual desire and ill will are abandoned, and one becomes dispassionate towards the aggregates and the defilements that follow them, and towards all external signs.
Dispassion, with dispassion as its object... the Eightfold Path is the best of paths.
At the moment of the path of arahantship, in terms of seeing, right view... and in terms of non-distraction, right concentration, the fetters of form desire, formless desire, conceit, restlessness, and ignorance, and the underlying tendencies of conceit, desire for existence, and ignorance are abandoned, and one becomes dispassionate towards the aggregates and the defilements that follow them, and towards all external signs. Dispassion, with dispassion as its object, with dispassion as its domain, having arisen in dispassion, established in dispassion, grounded in dispassion.
Dispassion means two kinds of dispassion:
Nibbāna and dispassion, and all phenomena that arise with Nibbāna as their object are all dispassion: dispassion.
The seven factors that arise together go to dispassion: dispassion path.
By this path, both Buddhas and disciples go to the destination of Nibbāna:
the Noble Eightfold Path.
As far as the paths of various ascetics and brahmins of other doctrines are concerned.
This very Noble Eightfold Path is the highest, the best, the foremost, the supreme, and the excellent:
the Eightfold Path is the best of paths.
Dispassion in seeing is right view.
Dispassion in intention is right intention.
Dispassion in speech is right speech.
Dispassion in action is right action.
Dispassion in livelihood is right livelihood.
Dispassion in effort is right effort.
Dispassion in mindfulness is right mindfulness.
Dispassion in concentration is right concentration.
Dispassion in mindfulness is the factor of mindfulness.
Dispassion in investigation is the factor of investigation.
Dispassion in effort is the factor of effort.
The dispassion of joy is the factor of enlightenment.
The dispassion of tranquility is the factor of enlightenment.
The dispassion of concentration is the factor of enlightenment.
The dispassion of equanimity is the factor of enlightenment.
The dispassion of faith is the power of faith.
The dispassion of energy is the power of energy.
The dispassion of mindfulness is the power of mindfulness.
The dispassion of concentration is the power of concentration.
The dispassion of wisdom is the power of wisdom.
The dispassion of resolution is the faculty of faith.
The dispassion of exertion is the faculty of energy.
The dispassion of mindfulness is the faculty of mindfulness.
The dispassion of concentration is the faculty of concentration.
The dispassion of insight is the faculty of wisdom.
In the sense of dominance, the faculties are dispassion.
In the sense of unshakability, the power is dispassion.
In the sense of leading out, the factors of enlightenment are dispassion.
In the sense of cause, the path is dispassion.
In the sense of establishment, the foundations of mindfulness are dispassion.
In the sense of striving, the right efforts are dispassion.
In the sense of accomplishment, the bases of spiritual power are dispassion.
In the sense of truth, the truths are dispassion.
In the sense of non-distraction, tranquility is dispassion.
In the sense of observation, insight is dispassion.
In the sense of single flavor, tranquility and insight are dispassion.
In the sense of non-transgression, the union is dispassion.
In the sense of restraint, the purity of virtue is dispassion.
In the sense of non-distraction, the purity of mind is dispassion.
In the sense of insight, the purity of view is dispassion.
In the sense of liberation, release is dispassion.
In the sense of penetration, knowing is dispassion.
In the sense of relinquishment, liberation is dispassion.
In the sense of eradication, the knowing of destruction is dispassion.
Desire is dispassion in the sense of root.
Attention is dispassion in the sense of arising.
Contact is dispassion in the sense of coming together.
Feeling is dispassion in the sense of convergence.
Concentration is dispassion in the sense of prominence.
Mindfulness is dispassion in the sense of dominance.
Wisdom is dispassion in the sense of surpassing.
Liberation is dispassion in the sense of essence.
Nibbana, the deathless, is the path in the sense of culmination.
The path of seeing is right view, the path of intention is right intention... and so on...
Nibbana, the deathless, is the path in the sense of culmination.
Thus, dispassion is the path.
How is liberation the fruit?
At the moment of the fruit of stream-entry, right view is liberated from wrong view, and is liberated from the defilements and aggregates that follow it, and is liberated from all external signs, and is liberated with the object of liberation, and is established in liberation, and is grounded in liberation.
Liberation means two liberations:
Nibbana and liberation, and all phenomena that arise with the object of Nibbana are all liberated.
The fruit of liberation.
By the characteristic of establishment, right intention is freed from wrong intention, and is freed from the defilements and aggregates that follow it, and is freed from all external signs, and is established in liberation, with liberation as its object, with liberation as its domain, arisen from liberation, standing in liberation, established in liberation.
Liberation means two liberations:
Nibbāna and liberation, and all phenomena born of the object of Nibbāna are liberated:
The fruit of liberation.
By the characteristic of grasping, right speech is freed from wrong speech, by the characteristic of arising, right action is freed from wrong action, by the characteristic of purification, right livelihood is freed from wrong livelihood, by the characteristic of effort, right effort is freed from wrong effort, by the characteristic of establishment, right mindfulness is freed from wrong mindfulness, by the characteristic of non-distraction, right concentration is freed from wrong concentration, and is freed from the defilements and aggregates that follow it, and is freed from all external signs, and is established in liberation, with liberation as its object, with liberation as its domain, arisen from liberation, standing in liberation, established in liberation.
Liberation means two liberations:
Nibbāna and liberation, and all phenomena born of the object of Nibbāna are liberated:
The fruit of liberation.
In the characteristic of the fruit of once-returning, by the characteristic of seeing, right view ... etc. ...
By the characteristic of non-distraction, right concentration is freed from the coarse fetters of sensual desire and ill-will, and from the coarse underlying tendencies of sensual desire and ill-will, and is freed from the defilements and aggregates that follow it, and is freed from all external signs, and is established in liberation, with liberation as its object, with liberation as its domain, arisen from liberation, standing in liberation, established in liberation.
Liberation means two liberations:
Nibbāna and liberation, and all phenomena born of the object of Nibbāna are liberated:
The fruit of liberation.
In the characteristic of the fruit of non-returning, by the characteristic of seeing, right view ... etc. ...
By the characteristic of non-distraction, right concentration is freed from the underlying fetters of sensual desire and ill-will, and from the underlying tendencies of sensual desire and ill-will, and is freed from the defilements and aggregates that follow it, and is freed from all external signs, and is established in liberation, with liberation as its object, with liberation as its domain, arisen from liberation, standing in liberation, established in liberation ... etc. ...
In the characteristic of the fruit of arahantship, by the characteristic of seeing, right view ... etc. ...
By the characteristic of non-distraction, right concentration is freed from the fetters of form desire, formless desire, conceit, restlessness, ignorance, and from the underlying tendencies of conceit, desire for existence, and ignorance, and is freed from the defilements and aggregates that follow it, and is freed from all external signs, and is established in liberation, with liberation as its object, with liberation as its domain, arisen from liberation, standing in liberation, established in liberation.
Vimuttī means two liberations:
Nibbāna and liberation, and all phenomena that arise with Nibbāna as their object are all liberated:
Liberation is the fruit.
Vision-liberation is right view ... and so on ...
Non-distraction-liberation is right concentration, mindfulness-liberation is the factor of enlightenment of mindfulness, reflection-liberation is the factor of enlightenment of equanimity.
Unshakable faith-liberation is the power of faith ... and so on ...
Unshakable wisdom-liberation is the power of wisdom.
Resolution-liberation is the faculty of faith ... and so on ...
Vision-liberation is the faculty of wisdom.
In the sense of dominance, faculties are liberation.
In the sense of unshakability, powers are liberation, in the sense of leading out, the factors of enlightenment are liberation, in the sense of cause, the path is liberation, in the sense of establishment, the foundations of mindfulness are liberation, in the sense of striving, the right efforts are liberation, in the sense of accomplishment, the bases of spiritual power are liberation, in the sense of truth, the truths are liberation, in the sense of non-distraction, tranquility is liberation, in the sense of observation, insight is liberation, in the sense of single flavor, tranquility and insight are liberation, in the sense of non-transgression, the union is liberation, in the sense of restraint, purity of virtue is liberation, in the sense of non-distraction, purity of mind is liberation, in the sense of vision, purity of view is liberation, in the sense of being liberated, release is liberation, in the sense of penetration, knowing is liberation, in the sense of renunciation, liberation is liberation, in the sense of pacification, the knowing of non-arising is liberation, desire is liberation in the sense of root, attention is liberation in the sense of arising, contact is liberation in the sense of convergence, feeling is liberation in the sense of confluence, concentration is liberation in the sense of prominence, mindfulness is liberation in the sense of dominance, wisdom is liberation in the sense of surpassing, liberation is liberation in the sense of essence, Nibbāna is liberation in the sense of culmination.
Thus, liberation is the fruit.
Thus, dispassion is the path, liberation is the fruit.
The discourse on dispassion is concluded.