Aṅguttara Nikāya
Catukka Nipāta
XVIII: Sañcetaniya Vagga
The Book of the Gradual Sayings
The Book of the Fours
Chapter XVIII: Intentional
Sutta 179
Parinibbāna Hetu Suttaɱ
Nibbāna
Translated from the Pali by F. L. Woodward, M.A.
Copyright The Pali Text Society
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Now the venerable Ānanda went to visit the venerable Sāriputta
and on coming to him
greeted him courteously
and sat down at one side.
As he sat at one side
the venerable Ānanda said this
to the venerable Sāriputta:
"Pray, Sāriputta, your reverence, what is the reason,
what is the cause
why certain beings in this world
are not fully set free[1]
in this very life?"
[174] "In this matter, Ānanda, your reverence,
beings do not understand,
as it really is:
This perception[2] partakes of worsening.
They do not understand,
as it really is:
This perception partakes of stability.
They do not understand,
as it really is:
This perception partakes of distinction.
They do not understand,
as it really is:
This perception partakes of penetration.[3]
This, your reverence, is the reason,
this is the cause
why some beings in this world
are not fully set free
in this very life."
§
"But pray, Sāriputta, your reverence,
what is the reason,
what is the cause
why certain beings in this world
are fully set free
in this very life?"
"In this matter, your reverence,
beings do understand,
as it really is:
This perception partakes of worsening.
They do understand,
as it really is:
This perception partakes of stability.
They do understand,
as it really is:
This perception partakes of distinction.
They do understand,
as it really is:
This perception partakes of penetration.
This, your reverence, is the reason,
this is the cause
why some beings in this world
are fully set free
in this very life."
[1] Parinibbayanti, lit. extinct. At S. iv, 102 Sakka asks the B. this same question. The answer is 'delight in sense-impreesions.'
[2] Saññā. Cf. D. iii, 277 = Dial. iii, 264; VM. i, 88 - Path of Purity, ii ii, 103: 'Of these (forms of concentration) the 'partaking of worsening is due to the frequent arising of opposing states; the partaking of stability is due to the persistence of that mindfulness which is in conformity with concentration; the partaking of distinction is due to the attainment of a higher distinctive state; the partaking of penetration is due to the promptings of perception and attention associated with disgust (cf. Pṭs. i, 35).
[3] Nibbedha. At Dial. iii loc. cit. the trans. is 'leading to Nibbāna (?)'.
