[dsg] Sangiiti Sutta Threes (51-53)
- sutta 51:Walshe:
DN 33.1.10(51) 'Three more kinds of concentration: on emptiness, the
"signless", desireless (su~n~nato samaadhi, animitto samaadhi,
N: First a general explanation:
Survey of Paramattha Dhammas, Ch 5:
<When someone has developed pa��� to the degree that he is about to
attain enlightenment, he may penetrate the dhammas which appear at
those moments as impermanent, as dukkha, or as anatt�. Only one of
these three general characteristics can be realized at a time. When
he attains nibb�na his way of emancipation is different depending on
which of the three general characteristics of conditioned dhammas he
has realized in the process during which enlightenment is attained.
When he realizes dhammas which appear as impermanent he becomes
liberated (realizes the four noble Truths) by the emancipation of
signlessness (animitta vimokkha). When he realizes dhammas as dukkha
he becomes liberated by the emancipation of desirelessness
(appanihita vimokkha). When he realizes dhammas as anatt�, non-self,
he becomes liberated by the emancipation of voidness (su��atta
By the way to liberation at the moment of attaining nibb�na: when
someone realizes the aspect of impermanence the citta is being led
unto nibb�na, cessation, by the influence of signless emancipation.
When he realizes the aspect of dukkha, the citta is being led unto
nibb�na, cessation, by the influence of desirelessness emancipation.
When he realizes the aspect of anatt�, he is being led unto nibb�na,
cessation, by the influence of voidness emancipation.
Nibb�na paramattha dhamma can be classified according to three
Nibb�na is called voidness, su��atta, because it is void of all
conditioned realities (sankh�ra dhammas). It is called signlessness,
animitta, because it is void of �signs�, characteristics, of
conditioned realities. It is called desirelessness, appanihita,
because it is without any basis of desire, namely, conditioned
(end Survey quote).
N: The Co and subco elaborate on these aspects.
As to liberation by realizing emptiness, the Co states that
vipassanaa in this case is called su~n~nataa, it is empty of �mine�,
because of the disappearance of the defilements that make for non-
emptiness. Samaadhi accompanying maggacitta and samaadhi accompanying
phalacitta (fruition, the result of maggacitta) are called su~n~nato.
As to being liberated by realizing impermanence, in this case
vipassanaa is called animitta, because there is the absence of the
defilements that make for the sign of permanence (nimitta kaaraka).
Samaadhi accompanying maggacitta and samaadhi accompanying phalacitta
are called animitta.
The Subco quotes from the Suttanipaata, verse 342:
�And develop the signless, (and) cast out the latent tendency to
conceit. Then by the full understanding of conceit you will wander,
As to being liberated by realizing dukkha, vipassanaa is called
appa.nihita, desirelessness, because there is the absence of the
defilements that make for desire. This is <the craving for sense
objects and existence which occurs in the form of [thinking] �this is
mine, this is happiness�. (Topics of Abhidhamma, p. 359.) Samaadhi
accompanying maggacitta and samaadhi accompanying phalacitta are
N: Anattaa, impermanence and dukkha are not mere words, they pertain
to the reality appearing now. Before these three characteristics can
be realized, we have to understand what the realities are to which
these pertain. We have to understand what reality, dhamma, is. We
know so little about seeing, visible object, hearing, sound, feeling,
realities that appear all the time. We take them for self, but they
are mere conditioned dhammas. Because of our defilements they seem to
appear as if they existed already before they were experienced. But
all conditioned dhammas just appear for a moment through one of the
six doors and then they are gone completely. Right understanding of
the present reality has to be developed with great patience in order
finally to reach the goal.
[Non-text portions of this message have been removed]
- Dear friends,
DN 33.1.10(52) 'Three purities: of body, speech, mind (kaaya-
socceyya'm, vacii-socceyya'm, mano-socceyya'm).
N: The Co states that, briefly, these are the pracitice of purity,
the training in abstaining from wrong action through body, speech and
Soceyyaaniiti sucibhaavakaraa soceyyappa.tipadaa dhammaa. Vitthaaro
panettha ��tattha katama.m kaayasoceyya.m? Paa.naatipaataa
verama.nii��tiaadinaa nayena vuttaana.m ti.n.na.m sucaritaana.m
DN 33.1.10(53) 'Three qualities of the sage: *1053 as to body,
speech, mind (kaaya-moneyya'm, vacii-moneyya'm, mano-moneyya'm).
(Moneyya is derived from muni 'sage' .Moneyyaani: munibhaavakaraa
The Co states that these three qualities are the abandonment of the
three kinds of wrong conduct through the body: killing, stealing and
sexual misconduct. Moreover, the abandonment of the four kinds of
wrong conduct through speech: lying, slandering, rude speech and
foolish babble. Moreover, abandonment of the three kinds of wrong
conduct through the mind: covetousness, ill-will and wrong view.
The Co and subco explain about the different degrees of abandoning.
The sage abandons what is akusala, and performs what is kusala. He
attains jhaana, develops vipassanaa and attains enlightenment.
Subco: a quality of the sage is not doing what should not be done and
doing what should be done through the body.
Co: a quality of the sage is knowing the object that is bodily
action, having clear comprehension (pari~n~na) of it, and the
attainment of maggacitta. Moreover it is the abandonment of
attachment to the body, and the cessation of bodily action by the
attainment of the fourth jhaana.
Subco: as to knowing the object of what is reckoned as body, there is
reference to a text about the �Parts of the Body�: �there is in this
body hair....� (Vibhanga, 356). He understands as it really is the
origin of the body, its cessation, unsatisfactoriness, danger and
escape. This is the way of vipassanaa and by this he abandons
attachment to the body. After having made to cease bodily activities
by attainment of what should be reached, all these qualities
occurring by way of the body are called the practice of a wise man
through the body.
As to qualities of the sage as to speech and mind, this is dealt with
in the same way. The cessation of speech is by the attainment of the
second jhaana. The cessation of mental activity is through nirodha
samaapatti, the attainment of cessation. This is he temporary
suspension of citta which can be attained by the anaagami and the
arahat who have developed both samatha and vipassanaa.
The subco explains that as to the object of mental activity known by
pa~n~naa, this occurs with regard to eightyone worldly cittas, thus
not with regard to the eight lokuttara cittas.
N: The sage should be aware of and directly understand whatever citta
appears among the worldly cittas. We read in the Gradual Sayings (I,
271) about the three purities of body, speech and mind. We read as to
purity of mind:
<Herein, a monk, if he has some personal sensual desire, is aware:
There is in me sensual desire. If there be none he is likewise aware
of it. Also he is aware of how the arising of sensual desire not yet
arisen comes about, and how it is abandoned when arisen, and how in
the future there is no such arising.>
The same is said about malevolence, and the other hindrances.
Insight should be developed also of all kinds of akusala, otherwise
they cannot be eradicated.
Moneyyaaniiti munibhaavakaraa moneyyappa.tipadaa dhammaa. Tesa.m
vitthaaro ��tattha katama.m kaayamoneyya.m? Tividhakaayaduccaritassa
pahaana.m kaayamoneyya.m, tividha.m kaayasucarita.m kaayamoneyya.m.....
[Non-text portions of this message have been removed]