Sutta | Title | Words | Ct | Mr | Links | Type | Quote |
---|---|---|---|---|---|---|---|
an4.10 | atthaṅgamañca | 17 | Pi En Ru | dhamma | Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
It’s when you don’t truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. | ||
an10.29 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho.
This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. | ||
an10.59 | atthaṅgamañca | 2 | Pi En Ru | dhamma | aniccasaññāparicitañca no cittaṁ bhavissati, anattasaññāparicitañca no cittaṁ bhavissati, asubhasaññāparicitañca no cittaṁ bhavissati, ādīnavasaññāparicitañca no cittaṁ bhavissati, lokassa samañca visamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, pahānasaññāparicitañca no cittaṁ bhavissati, virāgasaññāparicitañca no cittaṁ bhavissati, nirodhasaññāparicitañca no cittaṁ bhavissatī’ti—
Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is fair and unfair in the world, our minds will be consolidated in that perception. Knowing continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ | ||
dn1 | atthaṅgamañca | 6 | Pi En Ru | dhamma | Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. | ||
dn15 | atthaṅgamañca atthaṅgamaṁ | 4 | Pi En Ru | dhamma | Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṁ pajānāti, tassā ca atthaṅgamaṁ pajānāti, tassā ca assādaṁ pajānāti, tassā ca ādīnavaṁ pajānāti, tassā ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti?
is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?” | ||
mn11 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;
There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation. | ||
mn75 | atthaṅgamañca | 6 | Pi En Ru | dhamma | ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ pahāya rūpapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.
Take someone who used to amuse themselves with sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind peaceful inside. | ||
mn102 | atthaṅgamañca | 1 | Pi En Ru | dhamma | channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.
liberation by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape.” | ||
mn148 | atthaṅgamañca | 4 | Pi En Ru | dhamma | Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape, | ||
sn12.43 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“Mendicants, I will teach you the origin and ending of suffering. | ||
sn12.44 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“Mendicants, I will teach you the origin and ending of the world. | ||
sn12.49 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe…
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands knocking at the door to freedom from death’.” | ||
sn12.50 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.” | ||
sn14.38 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…
There are ascetics and brahmins who don’t truly understand these four elements’ origin, ending, gratification, drawback, and escape … | ||
sn17.26 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…
“There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to possessions, honor, and popularity … | ||
sn22.5 | atthaṅgamañca | 5 | Pi En Ru | dhamma | Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.
The origin and ending of form, feeling, perception, choices, and consciousness. | ||
sn22.6 | atthaṅgamañca | 5 | Pi En Ru | dhamma | Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca …pe…
The origin and ending of form, feeling, perception, choices, and consciousness. …” | ||
sn22.74 | atthaṅgamañca | 4 | Pi En Ru | dhamma | “Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
“Mendicants, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, | ||
sn22.75 | atthaṅgamañca | 2 | Pi En Ru | dhamma | “Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.
“Mendicants, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, | ||
sn22.108 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin … | ||
sn22.109 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.
A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape. | ||
sn22.110 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti.
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape. | ||
sn22.131 | atthaṅgamañca | 2 | Pi En Ru | dhamma | “Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
“Reverend, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, | ||
sn22.132 | atthaṅgamañca | 2 | Pi En Ru | dhamma | “Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.
“Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, | ||
sn22.134 | atthaṅgamañca | 4 | Pi En Ru | dhamma | “Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
“Reverend, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, | ||
sn23.6 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin … | ||
sn23.7 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—
When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape, | ||
sn23.8 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape. | ||
sn35.71 | atthaṅgamañca | 2 | Pi En Ru | dhamma | “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape | ||
sn35.72 | atthaṅgamañca | 2 | Pi En Ru | dhamma | “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape | ||
sn35.73 | atthaṅgamañca | 2 | Pi En Ru | dhamma | “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape | ||
sn35.103 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti;
It’s when a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape. | ||
sn35.106 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“Mendicants, I will teach you the origin and ending of suffering. | ||
sn35.107 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“Mendicants, I will teach you the origin and ending of the world. | ||
sn35.136 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito.
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. | ||
sn35.137 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Tathāgato ca, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito.
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. | ||
sn35.244 | atthaṅgamañca | 3 | Pi En Ru | dhamma | “Yato kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti.
“Mendicants, when a mendicant truly understands the origin and ending of all things that entail suffering, | ||
sn35.245 | atthaṅgamañca | 5 | Pi En Ru | dhamma | “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.
“When a mendicant truly understands the origin and ending of the six fields of contact, at that point their vision is well purified.” | ||
sn36.6 | atthaṅgamañca | 4 | Pi En Ru | dhamma | So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
They don’t truly understand feelings’ origin, ending, gratification, drawback, and escape. | ||
sn36.27 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti.
There are ascetics and brahmins who don’t truly understand these three feelings’ gratification, drawback, and escape. | ||
sn36.28 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…
There are ascetics and brahmins who don’t truly understand these three feelings’ origin, ending, gratification, drawback, and escape. … | ||
sn38.5 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti.
“When a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained solace.” | ||
sn38.6 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti.
“When a mendicant is freed by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained ultimate solace.” | ||
sn42.11 | atthaṅgamañca | 4 | Pi En Ru | dhamma | “sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū”ti.
“Please, sir, teach me the origin and cessation of suffering.” | ||
sn47.42 | atthaṅgamañca | 1 | Pi En Ru | dhamma | “Catunnaṁ, bhikkhave, satipaṭṭhānānaṁ samudayañca atthaṅgamañca desessāmi.
“Mendicants, I will teach you the origin and the ending of the four kinds of mindfulness meditation. | ||
sn48.2 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—
A noble disciple comes to truly understand these five faculties’ gratification, drawback, and escape. | ||
sn48.3 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—
A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. | ||
sn48.4 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—
A noble disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape. | ||
sn48.5 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—
A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape. | ||
sn48.6 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti,
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties. | ||
sn48.21 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
As long as I didn’t truly understand these five faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. | ||
sn48.26 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—
A noble disciple comes to truly understand these six faculties’ origin, ending, gratification, drawback, and escape. | ||
sn48.27 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—
A mendicant comes to be freed by not grasping after truly understanding these six faculties’ origin, ending, gratification, drawback, and escape. | ||
sn48.28 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
As long as I didn’t truly understand these six faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. | ||
sn48.29 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. | ||
sn48.32 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—
A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. | ||
sn48.33 | atthaṅgamañca | 1 | Pi En Ru | dhamma | Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—
A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape. | ||
sn48.34 | atthaṅgamañca | 2 | Pi En Ru | dhamma | Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. |