.

33. G K
33. Ñ
SC 1.1 At Sāvatthī.
Sāvatthiyaṃ …

SC 1.2“Mendicants, I will teach forty-four grounds for knowledge.

“Catucattārīsaṃ vo, bhikkhave, ñāṇavatthūni desessāmi,

SC 1.3Listen and pay close attention, I will speak.”

taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

SC 1.4“Yes, sir,” they replied.

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

SC 1.5 e Buddha said this:

Bhagavā etadavoca:

“And what are the forty-four grounds for knowledge?

SC 2.1
“Katamāni, bhikkhave, catucattārīsaṃ ñāṇavatthūni?

SC 2.2 Knowledge of old age and death, knowledge of the origin of old age and death,
knowledge of the cessation of old age and death, and knowledge of the practice that leads to
the cessation of old age and death.
Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ,
jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ;

SC 2.3 Knowledge of rebirth …

jātiyā ñāṇaṃ, jātisamudaye ñāṇaṃ, jātinirodhe ñāṇaṃ, jātinirodhagāminiyā paṭipadāya ñāṇaṃ;

SC 2.4 Knowledge of continued existence …

bhave ñāṇaṃ, bhavasamudaye ñāṇaṃ, bhavanirodhe ñāṇaṃ, bhavanirodhagāminiyā paṭipadāya
ñāṇaṃ;

SC 2.5 Knowledge of grasping …

upādāne ñāṇaṃ, upādānasamudaye ñāṇaṃ, upādānanirodhe ñāṇaṃ, upādānanirodhagāminiyā
paṭipadāya ñāṇaṃ;

SC 2.6 Knowledge of craving …

taṇhāya ñāṇaṃ, taṇhāsamudaye ñāṇaṃ, taṇhānirodhe ñāṇaṃ, taṇhānirodhagāminiyā paṭipadāya
ñāṇaṃ;

SC 2.7 Knowledge of feeling …

vedanāya ñāṇaṃ, vedanāsamudaye ñāṇaṃ, vedanānirodhe ñāṇaṃ, vedanānirodhagāminiyā
paṭipadāya ñāṇaṃ;

SC 2.8 Knowledge of contact …

phasse ñāṇaṃ … pe …

SC 2.9 Knowledge of the six sense fields …

saḷāyatane ñāṇaṃ …

Knowledge of name and form …

SC 2.10
nāmarūpe ñāṇaṃ …

SC 2.11 Knowledge of consciousness …

viññāṇe ñāṇaṃ …

SC 2.12 Knowledge of choices, knowledge of the origin of choices, knowledge of the

cessation of choices, and knowledge of the practice that leads to the cessation of choices.
saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ,
saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ.

SC 2.13 ese are called the forty-four grounds for knowledge.

Imāni vuccanti, bhikkhave, catucattārīsaṃ ñāṇavatthūni.

SC 3.1 And what is old age and death?

Katamañca, bhikkhave, jarāmaraṇaṃ?

SC 3.2 e old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality,
and failing faculties of the various sentient beings in the various orders of sentient beings.
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko,

SC 3.3 is is called old age.

ayaṃ vuccati jarā.

SC 3.4 e passing away, perishing, disintegration, demise, mortality, death, decease,

breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings
in the various orders of sentient beings.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu
maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo.

SC 3.5 is is called death.

Idaṃ vuccati maraṇaṃ.

SC 3.6 Such is old age, and such is death.

Iti ayañca jarā, idañca maraṇaṃ;

SC 3.7 is is called old age and death.

idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.

SC 4.1Rebirth is the origin of old age and death.

Jātisamudayā jarāmaraṇasamudayo;

SC 4.2 When rebirth ceases, old age and death cease.

jātinirodhā jarāmaraṇanirodho;

SC 4.3 e practice that leads to the cessation of old age and death is simply this noble
eightfold path, that is:
ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ—

SC 4.4 right view, right thought, right speech, right action, right livelihood, right effort,
right mindfulness, and right immersion.
sammādiṭṭhi … pe … sammāsamādhi.
 SC 5.1A noble disciple understands old age and death, their origin, their cessation, and the
practice that leads to their cessation. is is their knowledge of the present phenomenon.
Yato kho, bhikkhave, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ
pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ
pajānāti, idamassa dhamme ñāṇaṃ.

SC 5.2 With this present phenomenon that is seen, known, immediate, attained, and
fathomed, they infer to the past and future.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.

SC 6.1 Whatever ascetics and brahmins in the past directly knew old age and death, their
origin, their cessation, and the practice that leads to their cessation, all of them directly
knew these things in exactly the same way that I do now.
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abbhaññaṃsu,
jarāmaraṇasamudayaṃ abbhaññaṃsu, jarāmaraṇanirodhaṃ abbhaññaṃsu,
jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu,
seyyathāpāhaṃ etarahi.

SC 7.1 Whatever ascetics and brahmins in the future will directly know old age and death,
their origin, their cessation, and the practice that leads to their cessation, all of them will
directly know these things in exactly the same way that I do now.
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abhijānissanti,
jarāmaraṇasamudayaṃ abhijānissanti, jarāmaraṇanirodhaṃ abhijānissanti,
jarāmaraṇanirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti,
seyyathāpāhaṃ etarahīti.

SC 7.2 is is their inferential knowledge.

Idamassa anvaye ñāṇaṃ.

SC 8.1A noble disciple has purified and cleansed these two knowledges—
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—

SC 8.2 knowledge of the present phenomena, and inferential knowledge.

dhamme ñāṇañca anvaye ñāṇañca.

SC 8.3 When a noble disciple has done this, they’re 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 ‘one who stands pushing open the
door of the deathless’.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ
saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi,
sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi,
amatadvāraṃ āhacca tiṭṭhati itipīti.

SC 9.1 And what is rebirth? …

Katamā ca, bhikkhave, jāti …

SC 9.2And what is continued existence? …

katamo ca, bhikkhave, bhavo …

And what is grasping? …

SC 9.3
katamañca, bhikkhave, upādānaṃ …

SC 9.4 And what is craving? …

katamā ca, bhikkhave, taṇhā …

SC 9.5 And what is feeling? …

katamā ca, bhikkhave, vedanā …
 SC 9.6And what is contact? …
katamo ca, bhikkhave, phasso …

And what are the six sense fields? …

SC 9.7
katamañca, bhikkhave, saḷāyatanaṃ …

SC 9.8 And what are name and form? …

katamañca, bhikkhave, nāmarūpaṃ …

And what is consciousness? …

SC 9.9
katamañca, bhikkhave, viññāṇaṃ …

SC 9.10And what are choices?

katame ca, bhikkhave, saṅkhārā?

SC 9.11 ere are three kinds of choices.

Tayome, bhikkhave, saṅkhārā—

Choices by way of body, speech, and mind.

SC 9.12
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.

SC 9.13 ese are called choices.

Ime vuccanti, bhikkhave, saṅkhārā.

SC 10.1 Ignorance is the origin of choices.

Avijjāsamudayā saṅkhārasamudayo;

SC 10.2 When ignorance ceases, choices cease.

avijjānirodhā saṅkhāranirodho;

SC 10.3 e practice that leads to the cessation of choices is simply this noble eightfold
path, that is:
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—

SC 10.4right view, right thought, right speech, right action, right livelihood, right effort,
right mindfulness, and right immersion.
sammādiṭṭhi … pe … sammāsamādhi.

SC 11.1A noble disciple understands choices, their origin, their cessation, and the practice
that leads to their cessation. is is their knowledge of the present phenomenon.
Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti,
evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, idamassa
dhamme ñāṇaṃ.

SC 11.2With this present phenomenon that is seen, known, immediate, attained, and
fathomed, they infer to the past and future.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.

SC 12.1 Whatever ascetics and brahmins in the past directly knew choices, their origin,
their cessation, and the practice that leads to their cessation, all of them directly knew these
things in exactly the same way that I do now.
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṃsu,
saṅkhārasamudayaṃ abbhaññaṃsu, saṅkhāranirodhaṃ abbhaññaṃsu,
saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu,
seyyathāpāhaṃ etarahi.

SC 13.1 Whatever ascetics and brahmins in the future will directly know choices, their
origin, their cessation, and the practice that leads to their cessation, all of them will directly
know these things in exactly the same way that I do now.
Ye hipi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti,
saṅkhārasamudayaṃ abhijānissanti, saṅkhāranirodhaṃ abhijānissanti, saṅkhāranirodhagāminiṃ
paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahi.

SC 13.2 is is their inferential knowledge.

Idamassa anvaye ñāṇaṃ.

SC 14.1 A noble disciple has purified and cleansed these two knowledges—
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—

knowledge of the present phenomena, and inferential knowledge.

SC 14.2
dhamme ñāṇañca anvaye ñāṇañca.

SC 14.3 When a noble disciple has done this, they’re 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 ‘one who stands pushing open the
door of the deathless’.”
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ
saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi,
sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi,
amatadvāraṃ āhacca tiṭṭhati itipī”ti.

Tatiyaṃ.