KN.PS3.3 — Discussion on Penetration
What is penetration?
With what does one penetrate?
One penetrates with the mind.
If one penetrates with the mind, does an ignorant person penetrate?
An ignorant person does not penetrate.
One penetrates with knowing.
If one penetrates with knowing, does one without a mind and knowing penetrate?
One without a mind does not penetrate.
One penetrates with both the mind and knowing.
If one penetrates with both the mind and knowing, does one penetrate with a sensual mind and knowing?
One does not penetrate with a sensual mind and knowing.
Then does one penetrate with a form-realm mind and knowing?
One does not penetrate with a form-realm mind and knowing.
Then does one penetrate with a formless-realm mind and knowing?
One does not penetrate with a formless-realm mind and knowing.
Then does one penetrate with a mind and knowing associated with karma?
One does not penetrate with a mind and knowing associated with karma.
Then does one penetrate with a mind and knowing in conformity with truth?
One does not penetrate with a mind and knowing in conformity with truth.
Then does one penetrate with a past mind and knowing?
One does not penetrate with a past mind and knowing.
Then does one penetrate with a future mind and knowing?
One does not penetrate with a future mind and knowing.
Then does one penetrate with a present worldly mind and knowing?
One does not penetrate with a present worldly mind and knowing.
One penetrates with a present mind and knowing at the moment of the supramundane path.
How does one penetrate with a present mind and knowing at the moment of the supramundane path?
At the moment of the supramundane path, the mind, which is dominant in arising, is the cause and condition for knowing associated with it, which has the cessation as its object, and the knowing, which is dominant in seeing, is the cause and condition for the mind associated with it, which has the cessation as its object.
Thus, one penetrates with a present mind and knowing at the moment of the supramundane path.
Is this all there is to penetration?
No.
At the moment of the supramundane path, the penetration of seeing is right view, the penetration of intention is right intention, the penetration of speech is right speech, the penetration of action is right action, the penetration of livelihood is right livelihood, the penetration of effort is right effort, the penetration of mindfulness is right mindfulness, the penetration of concentration is right concentration;
the penetration of mindfulness is the factor of enlightenment of mindfulness, the penetration of investigation is the factor of enlightenment of investigation of states, the penetration of effort is the factor of enlightenment of energy, the penetration of rapture is the factor of enlightenment of rapture, the penetration of tranquility is the factor of enlightenment of tranquility, the penetration of concentration is the factor of enlightenment of concentration, the penetration of equanimity is the factor of enlightenment of equanimity.
The unshakable realization of faith is the power of faith, the unshakable realization of effort is the power of energy, the unshakable realization of mindfulness is the power of mindfulness, the unshakable realization of concentration is the power of concentration, the unshakable realization of wisdom is the power of wisdom;
The realization of determination is the faculty of faith, the realization of exertion is the faculty of energy, the realization of establishment is the faculty of mindfulness, the realization of non-distraction is the faculty of concentration, the realization of seeing is the faculty of wisdom.
The realization of faculties is in the sense of dominance, the realization of powers is in the sense of unshakability, the realization of enlightenment factors is in the sense of leading out, the realization of the path is in the sense of cause, the realization of the foundations of mindfulness is in the sense of establishment, the realization of right efforts is in the sense of striving, the realization of bases of spiritual power is in the sense of accomplishment, the realization of truths is in the sense of suchness, the realization of tranquility is in the sense of non-distraction, the realization of insight is in the sense of contemplation, the realization of tranquility and insight is in the sense of single taste, the realization of conjunction is in the sense of non-transgression, the realization of purity of virtue is in the sense of restraint, the realization of purity is in the sense of non-distraction, the realization of purity of view is in the sense of seeing, the realization of liberation is in the sense of release, the realization of knowing is in the sense of penetration, the realization of freedom is in the sense of relinquishment, the realization of destruction is in the sense of cutting off.
The realization of desire is in the sense of root, the realization of attention is in the sense of arising, the realization of contact is in the sense of meeting, the realization of feeling is in the sense of convergence, the realization of concentration is in the sense of prominence, the realization of mindfulness is in the sense of dominance, the realization of wisdom is in the sense of surpassing, the realization of liberation is in the sense of essence, the realization of Nibbāna is in the sense of culmination.
Is this the only realization?
No.
At the moment of the path of stream-entry, the realization of seeing is right view ... up to ...
the realization of Nibbāna is in the sense of culmination.
Is this the only realization?
No.
At the moment of the fruition of stream-entry, the realization of seeing is right view ... up to ...
the realization of knowing is in the sense of non-arising.
The realization of desire is in the sense of root ... up to ...
the realization of Nibbāna is in the sense of culmination.
Is this the only realization?
No.
At the moment of the path of once-returning ... up to ...
at the moment of the fruition of once-returning ...
at the moment of the path of non-returning ...
at the moment of the fruition of non-returning ...
at the moment of the path of arahantship ... up to ...
at the moment of the fruition of arahantship, the realization of seeing is right view, the realization of determination is right intention ... up to ...
The knowing of non-arising in the sense of tranquility is realization.
Realization in the sense of the root of desire ... etc. ...
Nibbana, which is the deathless, is realization in the sense of the ultimate end.
One who abandons defilements, abandons past defilements ... etc. ...
abandons future defilements, abandons present defilements, abandons past defilements.
If one abandons past defilements, then one exhausts what is exhausted, ceases what is ceased, removes what is removed, extinguishes what is extinguished, abandons what is past and not existent?
One does not abandon past defilements.
One abandons future defilements.
If one abandons future defilements, then one abandons what is not born, abandons what is not arisen, abandons what is not come to be, abandons what is not manifest, abandons what is future and not existent?
One does not abandon future defilements.
One abandons present defilements.
If one abandons present defilements, then one abandons lust with attachment, abandons hatred with malice, abandons delusion with confusion, abandons conceit with bondage, abandons views with clinging, abandons restlessness with distraction, abandons doubt with uncertainty, abandons latent tendencies with persistence, and the mixed states of black and white continue equally, and the development of the path is defiled?
One does not abandon past defilements, one does not abandon future defilements, one does not abandon present defilements.
If one does not abandon past defilements, does not abandon future defilements ... etc. ...
does not abandon present defilements, then there is no development of the path, no realization of the fruit, no abandonment of defilements, no realization of the Dhamma?
There is development of the path, there is realization of the fruit, there is abandonment of defilements, there is realization of the Dhamma.
How is it so?
Just as a young tree that has not yet borne fruit.
If a person cuts its root.
The fruits that have not yet been born, they do not come to be, they do not arise, they do not manifest.
In the same way, arising is the cause, arising is the condition for the arising of defilements.
Seeing the danger in arising, the mind inclines towards non-arising.
Due to the mind's inclination towards non-arising, the defilements that would arise due to the condition of arising, they do not come to be, they do not arise, they do not manifest.
Thus, with the cessation of the cause, there is the cessation of suffering.
The cause is the condition, the cause is the reason, the cause is the accumulation.
Accumulation is the condition for the arising of defilements.
Seeing the danger in accumulation, the mind inclines towards non-accumulation.
Due to the mind's inclination towards non-accumulation, those defilements that would arise due to accumulation do not arise, those that would be born are not born, those that would appear do not appear, those that would manifest do not manifest.
Thus, with the cessation of the cause, there is the cessation of suffering.
Thus, there is the development of the path, there is the realization of the fruit, there is the abandonment of defilements, there is the knowing of the Dhamma.
The discourse on knowing is concluded.