Dighanikaya 18.288_3

18.288_3

Idaṃ kusalantiādīsu kusalaṃ nāma dasakusalakammapathā. Akusalanti dasaakusalakammapathā. Sāvajjadukādayopi etesaṃ vaseneva veditabbā. Sabbañceva panetaṃ kaṇhañca sukkañca sappaṭibhāgañcāti kaṇhasukkasappaṭibhāgaṃ. Nibbānameva hetaṃ appaṭibhāgaṃ. Avijjā pahīyatīti vaṭṭapaṭicchādikā avijjā pahīyati. Vijjā uppajjatīti arahattamaggavijjā uppajjati. Sukhanti arahattamaggasukhañceva phalasukhañca. Sukhā bhiyyo somanassanti phalasamāpattito vuṭṭhitassa aparāparaṃ somanassaṃ. Tatiyo okāsādhigamoti arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā ‘‘tatiyo okāsādhigamo’’ti vutto. Sesamaggā pana tasmiṃ gahite antogadhā evāti visuṃ na vuttā.

In ‘This is wholesome’ and so forth, ‘wholesome’ means the ten wholesome courses of action. ‘Unwholesome’ means the ten unwholesome courses of action. The dyads of blameworthy and so forth are also to be understood solely by way of these. ‘And all this is dark and bright and having a counterpart’: having a counterpart that is dark and bright. For Nibbāna alone has no counterpart. ‘Ignorance is abandoned’: ignorance that conceals the round of rebirth is abandoned. ‘Clear knowledge arises’: the knowledge of the path of arahantship arises. ‘Pleasure’: both the pleasure of the path of arahantship and the pleasure of the fruit. ‘From pleasure, greater joy’: successive joy for one emerged from the attainment of the fruit. ‘The third attainment of opportunity’: having suppressed all defilements, the path of arahantship stands having taken its own opportunity; therefore it is said: ‘the third attainment of opportunity’. But when that is taken, the remaining paths are included within it; thus they are not stated separately.