Dighanikaya 9.413

9.413

Kā ca sikkhāti bhagavā avocāti katamā ca sā sikkhāti bhagavā vitthāretukamyatāpucchāvasena avoca. Atha yasmā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhāti tisso sikkhā honti. Tasmā tā dassento bhagavā saññāya sahetukaṃ uppādanirodhaṃ dīpetuṃ buddhuppādato pabhuti tantidhammaṃ ṭhapento ‘‘idha poṭṭhapāda, tathāgato loke’’tiādimāha. Tattha adhisīlasikkhā adhicittasikkhāti dve eva sikkhā sarūpena āgatā, tatiyā pana ‘‘ayaṃ dukkhanirodhagāminī paṭipadāti kho poṭṭhapāda mayā ekaṃsiko dhammo desito’’ti ettha sammādiṭṭhisammāsaṅkappavasena pariyāpannattā āgatāti veditabbā. Kāmasaññāti pañcakāmaguṇikarāgopi asamuppannakāmacāropi. Tattha pañcakāmaguṇikarāgo anāgāmimaggena samugghātaṃ gacchati, asamuppannakāmacāro pana imasmiṃ ṭhāne vaṭṭati. Tasmā tassa yā purimā kāmasaññāti tassa paṭhamajjhānasamaṅgino yā pubbe uppannapubbāya kāmasaññāya sadisattā purimā kāmasaññāti vucceyya, sā nirujjhati, anuppannāva nuppajjatīti attho.

‘And what is the training?’ the Blessed One said (kā ca sikkhāti bhagavā avoca): ‘And which is that training?’ the Blessed One said by way of a question prompted by a desire to elaborate. Then, since trainings are three—the training in higher morality, the training in higher mind, and the training in higher wisdom—the Blessed One, showing these in order to demonstrate the causal arising and ceasing of perception, laid down the textual Dhamma from the appearance of a Buddha onwards, saying: ‘Here, Poṭṭhapāda, a Tathāgata [appears] in the world…’, and so on. There, only two trainings—the training in higher morality and the training in higher mind—have come down explicitly; the third, however, should be understood as having come down as included by way of right view and right intention in the passage: ‘This is the path leading to the cessation of suffering: this, Poṭṭhapāda, is a definitive Dhamma taught by me.’ ‘Perception of sensual pleasure’ (kāmasaññā) is both passion for the five cords of sensual pleasure and sensual conduct that has not yet arisen. There, passion for the five cords of sensual pleasure is eradicated by the path of non-returning, but sensual conduct that has not yet arisen is applicable in this case. Therefore, ‘his previous perception of sensual pleasure’ (tassa yā purimā kāmasaññā) means: for him who is endowed with the first absorption, that which might be called his previous perception of sensual pleasure, because of its resemblance to the perception of sensual pleasure that had arisen before, ceases—the meaning being that, not having arisen, it simply does not arise.