Light/Dark

Aṅguttara Nikāya - The Numerical Discourses

10: The Book of the Tens

29. Kosala (1)

1(1) "Bhikkhus, as far as Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala extends, there King Pasenadi of Kosala ranks as the foremost. But even for King Pasenadi there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

2(2) "Bhikkhus, as far as sun and moon revolve and light up the quarters with their brightness, so far the thousandfold world system extends.[n.2016] This cosmology is also at AN3.80. In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, and a thousand four great oceans; a thousand four great kings, a thousand heavens ruled by the four great kings, a thousand Tāvatiṁsa heavens, a thousand Yāma heavens, a thousand Tusita heavens, a thousand heavens of devas who delight in creation, a thousand heavens of devas who control what is created by others, a thousand brahmā worlds. As far, bhikkhus, as this thousandfold world system extends, Mahābrahmā there ranks as the foremost. But even for Mahābrahmā there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

3(3) "There comes a time, bhikkhus, when this world dissolves. When the world is dissolving, beings for the most part migrate to the devas of streaming radiance.[n.2017] Yebhuyyena sattā ābhassarasaṁvattanikā bhavanti. This seems to mean that they are reborn among the ābhassara devas, the highest plane corresponding to the second jhāna. It remains while all the lower planes of existence undergo dissolution. There they exist mind-made, feeding on rapture, self-luminous, moving through the skies, living in glory, and they remain thus for a very long time. When the world is dissolving, the devas of streaming radiance rank as the foremost. But even for these devas there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

4(4) "Bhikkhus, there are these ten kasiṇa bases.[n.2018] As above at AN10.25. What ten? One person perceives the earth kasiṇa above, below, across, undivided, measureless. One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, undivided, measureless. These are the ten kasiṇa bases.

5Of these ten kasiṇa bases, this is the foremost, namely, when one perceives the consciousness kasiṇa above, below, across, undivided, measureless. There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is alteration; there is change. Seeing this thus, bhikkhus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.


6(5) "Bhikkhus, there are these eight bases of overcoming.[n.2019] As at AN8.65. What eight?
i "One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming.

7ii "One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming.

8iii "One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming.

9iv "One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming.

10v "One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Just as the flax flower is blue, blue in color, with a blue hue, with a blue tint, or just as Bārāṇasī cloth, smoothened on both sides, might be blue, blue in color, with a blue hue, with a blue tint, so too, one not percipient of forms internally sees forms externally, blue ones …. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming.

11vi "One not percipient of forms internally sees forms externally, yellow ones, with a yellow hue, with a yellow tint. Just as the kaṇikāra flower is yellow, yellow in color, with a yellow hue, with a yellow tint, or just as Bārāṇasī cloth, smoothened on both sides, might be yellow, yellow in color, with a yellow hue, with a yellow tint, so too, one not percipient of forms internally sees forms externally, yellow ones …. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming.

12vii "One not percipient of forms internally sees forms externally, red ones, with a red hue, with a red tint. Just as the bandhujīvaka flower is red, red in color, with a red hue, with a red tint, or just as Bārāṇasī cloth, smoothened on both sides, might be red, red in color with a red hue, with a red tint, so too, one not percipient of forms internally sees forms externally, red ones …. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming.

13viii "One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Just as the morning star is white, white in color, with a white hue, with a white tint, or just as Bārāṇasī cloth, smoothened on both sides, might be white, white in color, with a white hue, with a white tint, so too, one not percipient of forms internally sees forms externally, white ones …. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming.

14"These are the eight bases of overcoming. Of these eight bases of overcoming, this is the foremost, namely, that one not percipient of forms internally sees forms externally, white ones, white in color with a white hue, with a white tint, and having overcome them, he is percipient thus: ‘I know, I see.’ There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

15(6) "Bhikkhus, there are these four modes of practice.[n.2020] As at AN4.161 –62. What four? Practice that is painful with sluggish direct knowledge; practice that is painful with quick direct knowledge; practice that is pleasant with sluggish direct knowledge; and practice that is pleasant with quick direct knowledge. These are the four modes of practice.

16Of these four modes of practice, this is the foremost, namely, practice that is pleasant with quick direct knowledge. There are beings who practice in such a way. But even for beings who practice in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

17(7) "Bhikkhus, there are these four modes of perception. What four? One person perceives what is limited; another perceives what is exalted; another perceives what is measureless; and still another, perceiving ‘There is nothing,’ perceives the base of nothingness.[n.2021] Mp does not comment, but I assume these four perceptions are sense-sphere perception, perception in the four jhānas, perception in the first two formless attainments, and perception in the base of nothingness. These are the four modes of perception.

18Of these four modes of perception, this is the foremost, namely, when, perceiving ‘There is nothing,’ one perceives the base of nothingness. There are beings who perceive in such a way. But even for beings who perceive in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

19(8) "Bhikkhus, of the speculative views held by outsiders, this is the foremost, namely: ‘I might not be and it might not be mine; I shall not be, and it will not be mine.’[n.2022] See note 1532. For it can be expected that one who holds such a view will not be unrepelled by existence and will not be repelled by the cessation of existence.[n.2023] Yā cāyaṁ bhave appaṭikulyatā, sā c’assa na bhavissati, yā cāyaṁ bhavanirodhe pāṭikulyatā, sā c’assa na bhavissati. The point, it seems, is that because annihilationism arises from aversion toward continued personal existence, the annihilationist welcomes the cessation of existence, though from the Buddha’s perspective annihilationism goes too far by misinterpreting such cessation as the annihilation of a real self or existent person. See It §49, 43–44. There are beings who hold such a view. But even for beings who hold such a view there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

20(9) "Bhikkhus, there are some ascetics and brahmins who proclaim supreme purification.[n.2024] Paramatthavisuddhim paññāpenti. Mp: "This is a designation for the base of neither-perception-nor-non-perception. For the base of nothingness is highest as the foundation for insight, but the base of neither-perception-nor-non-perception is highest in terms of long lifespan." Of those who proclaim supreme purification, this is the foremost, namely, by completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. They teach their Dhamma for the direct knowledge and realization of this. There are beings who assert thus. But even for those who assert thus, there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.


21(10) "Bhikkhus, there are some ascetics and brahmins who proclaim supreme nibbāna in this very life.[n.2025] Paramadiṭṭhadhammaṁ nibbānaṁ paññāpenti. See DN 1.160, I 36–38, where five views of "supreme nibbāna in this very life" are examined. These hold that supreme nibbāna is the unrestrained enjoyment of the five kinds of sensual pleasure or each of the four jhānas (taken individually). The Buddha opposes these here with the assertion that supreme nibbāna is attained by fully understanding the six sense bases for contact. The same is said at DN 1.162. Of those who proclaim supreme nibbāna in this very life, this is the foremost, namely, emancipation through non-clinging after one has seen as they really are the origin and passing away, the gratification, danger, and escape in regard to the six bases for contact.

"Bhikkhus, though I assert and declare my teaching in such a way, some ascetics and brahmins untruthfully, baselessly, falsely, and wrongly misrepresent me, by saying: ‘The ascetic Gotama does not proclaim the full understanding of sensual pleasures, the full understanding of forms, or the full understanding of feelings.’ But, bhikkhus, I do proclaim the full understanding of sensual pleasures, the full understanding of forms, and the full understanding of feelings. In this very life, hungerless, quenched, and cooled, I proclaim final nibbāna through non-clinging."[n.2026] Mp glosses "full understanding" (pariññā) here with overcoming (samatikkama). The full understanding (or overcoming) of sensual pleasures occurs by the first jhāna; the full understanding of form, by the formless meditative attainments; and the full understanding of feelings, by the attainment of nibbāna, where all feeling has been stilled.

1"Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṁ, rājā tattha pasenadi kosalo aggamakkhāyati. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (1)

2Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. Tasmiṁ sahassadhā loke sahassaṁ candānaṁ sahassaṁ sūriyānaṁ sahassaṁ sinerupabbatarājānaṁ sahassaṁ jambudīpānaṁ sahassaṁ aparagoyānānaṁ sahassaṁ uttarakurūnaṁ sahassaṁ pubbavidehānaṁ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṁ cātumahārājikānaṁ sahassaṁ tāvatiṁsānaṁ sahassaṁ yāmānaṁ sahassaṁ tusitānaṁ sahassaṁ nimmānaratīnaṁ sahassaṁ paranimmitavasavattīnaṁ sahassaṁ brahmalokānaṁ. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (2)

3Hoti so, bhikkhave, samayo yaṁ ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. Saṁvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. Ābhassarānampi kho, bhikkhave, devānaṁ attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (3)

4Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; āpokasiṇameko sañjānāti … pe … tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

5Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (4)


6Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha?

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

7Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

8Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.

9Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.

10Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.

11Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

12Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.

13Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

14Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (5)

15Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā – imā kho, bhikkhave, catasso paṭipadā.

16Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā. Evaṁpaṭipannāpi kho, bhikkhave, santi sattā. Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (6)

17Catasso imā, bhikkhave, saññā. Katamā catasso? Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘Natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti – imā kho, bhikkhave, catasso saññā.

18Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘Natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (7)

19Etadaggaṁ, bhikkhave, bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ ‘no cassaṁ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. Evaṁdiṭṭhino, bhikkhave, etaṁ pāṭikaṅkhaṁ:  ‘yā cāyaṁ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṁ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā. Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (8)

20Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṁ paññāpenti. Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti. Evaṁvādinopi kho, bhikkhave, santi sattā. Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. (9)


21Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti. Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho.

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:  ‘samaṇo gotamo na kāmānaṁ pariññaṁ paññāpeti, na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpetī’ti. Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī"ti. (10)

Navamaṁ.