“I will teach the Dhamma
progressing by tens,
for attaining unbinding,
for putting an end to suffering & stress,
for releasing from all ties.
Notes
1. See SN 16:11, note 6.
2. This concentration, mentioned in Sn 2:1, is apparently equivalent to the concentration that is the fruit of gnosis, mentioned in AN 9:37.
3. Akuppa. This term is sometimes translated as “unshakable,” but it literally means, “unprovoked.” The reference is apparently to the theory of dhātu, or properties underlying physical or psychological events in nature. The physical properties according to this theory are four: earth (solidity), liquid, heat, and wind (motion). Three of them—liquid, heat, & wind—are potentially active. When they are aggravated, agitated, or provoked—the Pali term here, pakuppati, is used also on the psychological level, where it means angered or upset—they act as the underlying cause for natural activity. When the provocation ends, the corresponding activity subsides. (See the description of the physical properties in MN 28.)
A similar theory attributes the irruption of mental states to the provocation of the properties of sensuality, form, or formlessness.
“In dependence on the property of sensuality there occurs the perception of sensuality. In dependence on the perception of sensuality there occurs the resolve for sensuality… the desire for sensuality… the fever for sensuality… the quest for sensuality. Searching for sensuality, monks, an uninstructed run-of-the-mill person conducts himself wrongly through three means: through body, through speech, & through mind.”—SN 14:12
Even unbinding is described as a property (Iti 44). However, there is a crucial difference in how unbinding is attained, in that the unbinding property is not provoked. Any events that depend on the provocation of a property are inherently unstable and inconstant, subject to change when the provocation ends. But because true release is not caused by the provocation of anything, it is not subject to change.
Thus, knowledge of the unprovoked or unprovoked knowledge would be knowledge of unbinding.
4. See AN 3:47–48.
5. See MN 4.
6. See SN 12:63–64.
7. See AN 4:179.
8. See AN 5:28.
9. See AN 3:71.
10. See AN 7:6.
11. See SN 46:52.
13. See AN 7:64.
14. See AN 10:60.
15. The second jhāna.
16. See AN 8:2.
17. See SN 45:8.
18. See AN 8:6.
19. These are identical with the nine inopportune, untimely situations for leading the holy life listed in DN 33, omitting one situation: The Tathāgata appears in the world, but one is reborn at that time as an asura.
20. For more detail on the thoughts of a great person, see AN 8:30. For more information on objectification, see the Introduction to MN 18.
21. See MN 24 for a discussion of the first seven of these purities.
22. See DN 15.
23. See AN 10:60.
24. See MN 44.
25. See AN 10:165.
26. For a discussion of the things to be acquiesced to, avoided, and destroyed, see MN 2.
27. See AN 10:60.
Origin URL: https://www.dhammatalks.org/suttas/DN/DN34.html