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We find here a rather standard list of sixteen defilements (upakkilesa) of the mind, and an explanation of a mechanism by which one gets these 'confirmed confidences' in the Buddha, the Dhamma and the Sangha that are factors of stream-entry. |
Pāḷi |
English |
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Katame ca, bhikkhave, cittassa upakkilesā? |
And what, monks, are the defilements of the mind?
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(1) Abhijjhāvisamalobho cittassa upakkileso, | (1) Covetousness and unrighteous greed are a defilement of the mind; |
(2) byāpādo cittassa upakkileso, |
(2) ill will is a defilement of the mind; |
Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti: iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati; ‘byāpādo cittassa upakkileso’ti: iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati; ‘kodho cittassa upakkileso’ti: iti viditvā kodhaṃ cittassa upakkilesaṃ pajahati; ‘upanāho cittassa upakkileso’ti: iti viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; ‘makkho cittassa upakkileso’ti: iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati; ‘paḷāso cittassa upakkileso’ti: iti viditvā paḷāsaṃ cittassa upakkilesaṃ pajahati; ‘issā cittassa upakkileso’ti: iti viditvā issaṃ cittassa upakkilesaṃ pajahati; ‘macchariyaṃ cittassa upakkileso’ti: iti viditvā macchariyaṃ cittassa upakkilesaṃ pajahati; ‘māyā cittassa upakkileso’ti: iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; ‘sāṭheyyaṃ cittassa upakkileso’ti: iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati; ‘thambho cittassa upakkileso’ti: iti viditvā thambhaṃ cittassa upakkilesaṃ pajahati; ‘sārambho cittassa upakkileso’ti: iti viditvā sārambhaṃ cittassa upakkilesaṃ pajahati; ‘māno cittassa upakkileso’ti: iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; ‘atimāno cittassa upakkileso’ti: iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; ‘mado cittassa upakkileso’ti: iti viditvā madaṃ cittassa upakkilesaṃ pajahati; ‘pamādo cittassa upakkileso’ti: iti viditvā pamādaṃ cittassa upakkilesaṃ pajahati.
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Knowing, monks, Covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them. Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it.
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Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti – iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādo cittassa upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti – iti viditvā kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti – iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa upakkileso’ti – iti viditvā makkho cittassa upakkileso pahīno hoti; ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāso cittassa upakkileso pahīno hoti; ‘issā cittassa upakkileso’ti – iti viditvā issā cittassa upakkileso pahīno hoti; ‘macchariyaṃ cittassa upakkileso’ti – iti viditvā macchariyaṃ cittassa upakkileso pahīno hoti; ‘māyā cittassa upakkileso’ti – iti viditvā māyā cittassa upakkileso pahīno hoti; ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti – iti viditvā thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa upakkileso’ti – iti viditvā sārambho cittassa upakkileso pahīno hoti; ‘māno cittassa upakkileso’ti – iti viditvā māno cittassa upakkileso pahīno hoti; ‘atimāno cittassa upakkileso’ti – iti viditvā atimāno cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti – iti viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa upakkileso’ti – iti viditvā pamādo cittassa upakkileso pahīno hoti.
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In the monk who thus knows that Covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned; in him who thus knows that anger is a defilement of the mind, this anger has been abandoned; in him who thus knows that hostility is a defilement of the mind, this hostility has been abandoned; in him who thus knows that denigration is a defilement of the mind, this denigration has been abandoned; in him who thus knows that domineering is a defilement of the mind, this domineering has been abandoned; in him who thus knows that envy is a defilement of the mind, this envy has been abandoned; in him who thus knows that jealousy is a defilement of the mind, this jealousy has been abandoned; in him who thus knows that hypocrisy is a defilement of the mind, this hypocrisy has been abandoned; in him who thus knows that fraud is a defilement of the mind, this fraud has been abandoned; in him who thus knows that obstinacy is a defilement of the mind, this obstinacy has been abandoned; in him who thus knows that presumption is a defilement of the mind, this presumption has been abandoned; in him who thus knows that conceit is a defilement of the mind, this conceit has been abandoned; in him who thus knows that arrogance is a defilement of the mind, this arrogance has been abandoned; in him who thus knows that vanity is a defilement of the mind, this vanity has been abandoned; in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned
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So buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā’ti.
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He thereupon gains unwavering confidence in the Buddha thus: 'Thus indeed is the Blessed One: he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, knower of the worlds, the incomparable guide of men who are tractable, the teacher of gods and men, enlightened and blessed.' He gains unwavering confidence in the Dhamma thus: 'Well proclaimed by the Blessed One is the Dhamma, realizable here and now, possessed of immediate result, bidding you come and see, accessible and knowable individually by the wise.' He gains unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples has entered on the good way, has entered on the straight way, has entered on the true way, has entered on the proper way; that is to say, the four pairs of men, the eight types of persons; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.'
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Yathodhi kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘dhamme aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. ‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭha’nti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
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When he has given up, renounced, let go, abandoned and relinquished [the defilements] in part, he knows: 'I am endowed with unwavering confidence in the Buddha'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated. 'I am endowed with unwavering confidence in the Dhamma'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated. 'I am endowed with unwavering confidence in the Sangha'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated. He knows: 'I have given up, renounced, let go, abandoned and relinquished [the defilements] in part'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; when his body is tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.
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Access to Insight, 12 June 2010. ———oOo——— Published as a gift of Dhamma, to be distributed free of charge.
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