Dighanikaya 3.279

3.279

Ettha ca bhagavā caraṇapariyāpannampi tividhaṃ sīlaṃ vibhajanto ‘‘idamassa hoti caraṇasmi’’nti aniyyātetvā ‘‘idampissa hoti sīlasmi’’nti sīlavaseneva niyyātesi. Kasmā? Tassapi hi kiñci kiñci sīlaṃ atthi, tasmā caraṇavasena niyyātiyamāne ‘‘mayampi caraṇasampannā’’ti tattha tattheva laggeyya. Yaṃ pana tena supinepi na diṭṭhapubbaṃ, tasseva vasena niyyātento paṭhamaṃ jhānaṃ upasampajja viharati. Idampissa hoti caraṇasmiṃ…pe… catutthaṃ jhānaṃ upasampajja viharati, idampissa hoti caraṇasmintiādimāha. Ettāvatā aṭṭhapi samāpattiyo caraṇanti niyyātitā honti, vipassanā ñāṇato pana paṭṭhāya aṭṭhavidhāpi paññā vijjāti niyyātitā.

And here, in classifying the three kinds of morality, though it is included within conduct, the Blessed One did not assign it [saying] ‘This belongs to his conduct’, but assigned it only by way of morality [saying] ‘This belongs to his morality’. Why? For he [Ambaṭṭha] too possessed some small degree of morality; therefore, if it were assigned by way of conduct, he might take his stand right there, [thinking] ‘We too are consummate in conduct.’ But assigning it by way of what had not even been seen by him in a dream, he said: ‘Entering upon the first jhāna, he dwells therein. This belongs to his conduct…’ and so on, ‘…entering upon the fourth jhāna, he dwells therein. This belongs to his conduct…’ and so on. To this extent, the eight attainments are assigned as conduct, whereas the eight kinds of understanding, beginning from insight-knowledge, are assigned as knowledge.