Release - a matter of hearing the Dhamma, lesser one of train in meditation

[Dhammañāṇa]

Just came across a new traslation of Bhante Thanissaro and thought to share it as it goes toward of what very often told: one hardly gains Liberation, Path and it's fruits, by focus on developing concentration.

Of course, since Bhante tends to meditation teaching and encouragements as focus, it's mentioned as only "Dhamma talk is one way of gaining the inspiration that leads to right concentration", but as knowing that arising of Right view, e.g. path, is a matter of listening/reflecting/remembering the good Dhamma, it would't work without it. As how the last could "with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma"... not sure but possible it means that one might have heard the Dhamma, bad given, incomplete, but might by the good concentration fill up holes in it, otherwise only a Paccekabuddha could do wihout hearing gain it.

Namo tassa bhagavato arahato sammā-sambuddhassa

Release - Vimutti Sutta  (AN 5:26)

The question has been sometimes asked: If right concentration is essential to gaining even the first level of awakening, how is it that people can gain awakening while listening to a Dhamma talk? This sutta shows how the act of listening to a Dhamma talk is one way of gaining the inspiration that leads to right concentration.

“Monks, there are these five openings to release where a monk—dwelling heedful, ardent, & resolute—releases his unreleased mind, or where his as-yet unended effluents go to their total end, or he reaches the as-yet-unreached unexcelled safety from bonds. Which five?

“There is the case, monks, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk1. And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the first opening to release where a monk—dwelling heedful, ardent, & resolute—releases his unreleased mind, or where his as-yet unended effluents go to their total end, or he reaches the as-yet-unreached unexcelled safety from bonds.

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. But the monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it2. And in whatever way he teaches the Dhamma to others in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the second opening to release…

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it. But he recites the Dhamma in detail, as he has heard it, as he has learned it. In whatever way he recites the Dhamma in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the third opening to release…

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it. But in his awareness he directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it; he evaluates it, & mentally examines it. In whatever way he, in his awareness, directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluates it, & mentally examines it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated3. This, monks, is the fourth opening to release…

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it; nor does he, in his awareness, direct his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluate it, or mentally examine it. But he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment4. In whatever way he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the fifth opening to release…

“These, monks, are the five openings to release where a monk—dwelling heedful, ardent, & resolute—releases his unreleased mind, or where his as-yet unended effluents go to their total end, or he reaches the as-yet-unreached unexcelled safety from bonds.”

Notes

1. For examples of people gaining release on hearing the Dhamma, see SN 22:59 and SN 35:28.

2. For an example of a person gaining release while teaching the Dhamma, see SN 22:89.

3. This would be a case of tranquility preceded by insight. See AN 4:170.

4. According to MN 44, the themes of right concentration are the four establishings of mindfulness. See also AN 5:28.

See also: MN 7; SN 55:40; AN 3:96; AN 5:151; AN 6:86–88

វិមុត្តាយតនសូត្រ

[២៦] ម្នាលភិក្ខុទាំងឡាយ វិមុត្តាយតនៈ (ហេតុជាគ្រឿងរួចចាកកិលេស) នេះ មាន ៥ យ៉ាង ដែលជាគុណជាត សម្រាប់ភិក្ខុមិនប្រមាទ មានព្យាយាម ជាគ្រឿងដុតកំដៅ​កិលេស មានចិត្តស្លុងទៅ (កាន់ព្រះនិព្វាន) ចិត្តដែលមិនទាន់រួចស្រឡះ ក៏រមែងរួចស្រឡះ ផង អាសវៈដែលមិនទាន់អស់ ក៏រមែងដល់នូវការអស់ទៅផង ចិត្តដែលមិនទាន់ដល់នូវធម៌ ជាគ្រឿងក្សេម ចាកយោគៈដ៏ប្រសើរ ក៏រមែងដល់ផង។ វិមុត្តាយតនៈ ៥ យ៉ាង តើដូច​ម្តេច​ខ្លះ។ ម្នាលភិក្ខុទាំងឡាយ ព្រះសាស្តា ឬភិក្ខុជាសព្រហ្មចារីណាមួយ ក្នុងសាសនានេះ ជាគរុដ្ឋាននីយបុគ្គល (បុគ្គលគួរគោរព) សំដែងធម៌ដល់ភិក្ខុ ម្នាលភិក្ខុទាំងឡាយ ព្រះ​សាស្តា ឬភិក្ខុជាសព្រហ្មចារីណាមួយ ដែលជាគរុដ្ឋាននីយបុគ្គល សំដែងធម៌ដល់ភិក្ខុនោះ​ យ៉ាងណា ៗ ភិក្ខុនោះ រមែងដឹងច្បាស់ នូវអដ្ឋកថាផង ដឹងច្បាស់នូវបាលីផង ក្នុង​ធម៌នោះ យ៉ាងនោះ ៗ កាលបើភិក្ខុនោះ ដឹងច្បាស់នូវអដ្ឋកថា ដឹងច្បាស់នូវបាលី បាមោជ្ជៈ  (សេចក្តីរីករាយ) រមែងកើតឡើង កាលបើមានបាមោជ្ជៈហើយ បីតិ ក៏កើតឡើង កាល​បើមានចិត្តប្រកប​ដោយបីតិហើយ នាមកាយក៏ស្ងប់រម្ងាប់ កាលបើមាននាមកាយស្ងប់ រម្ងាប់ហើយ រមែងទទួលសេចក្តីសុខ ចិត្តរបស់ភិក្ខុ ដែលប្រកបដោយសេចក្តីសុខ តែង​ដំកល់មាំ ម្នាលភិក្ខុទាំងឡាយ នេះជា វិមុត្តាយតនៈ ទី១ ដែលជាគុណជាត សម្រាប់ភិក្ខុ មិនប្រមាទ មានព្យាយាម ជាគ្រឿងដុតកំដៅកិលេស មានចិត្តស្លុងទៅ (កាន់ព្រះនិព្វាន) ចិត្តដែលមិនទាន់រួចស្រឡះ ក៏រមែងរួចស្រឡះផង អាសវៈដែលមិនទាន់អស់ ក៏ដល់នូវការ​អស់ទៅផង ចិត្តដែលមិនទាន់ដល់នូវធម៌ ជាគ្រឿងក្សេម ចាកយោគៈដ៏ប្រសើរ ក៏រមែង ដល់ផង។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត ព្រះសាស្តា ឬភិក្ខុជាសព្រហ្មចារីណាមួយ ដែលជា​គរុដ្ឋានីយបុគ្គល មិនសំដែងធម៌ដល់ភិក្ខុ តែថាសំដែងធម៌ដល់បុគ្គលដទៃ តាម សមគួរដល់ការចេះដឹង តាមសមគួរដល់ការសិក្សា ដោយពិស្តារ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុសំដែងធម៌ដល់បុគ្គលដទៃ តាមសមគួរដល់ការចេះដឹង សមគួរដល់ការសិក្សា ដោយពិស្តារយ៉ាងណាៗ ភិក្ខុនោះ ក៏ដឹងច្បាស់ នូវអដ្ឋកថាផង ដឹងច្បាស់នូវបាលីផង ក្នុងធម៌នោះ យ៉ាងនោះៗ កាលភិក្ខុនោះ ដឹងច្បាស់នូវអដ្ឋកថា ដឹងច្បាស់នូវបាលី បាមោជ្ជៈ ក៏កើតឡើង កាលបើមានបាមោជ្ជៈហើយ បីតិក៏កើតឡើង កាលបើមានចិត្ត​ប្រកប​ដោយ​បីតិហើយ នាមកាយក៏ស្ងប់រម្ងាប់ កាលបើមាននាមកាយស្ងប់រម្ងាប់ហើយ ក៏រមែងទទួល​សេចក្តីសុខ ចិត្តរបស់ភិក្ខុដែលមានសេចក្តីសុខ តែងដំកល់មាំ ម្នាលភិក្ខុទាំងឡាយ នេះ ជាវិមុត្តាយតនៈ ទី២ ដែលជាគុណជាត សម្រាប់ភិក្ខុមិនប្រមាទ។ បេ។ ចិត្តដែលមិន​ទាន់​ដល់នូវធម៌ ជាគ្រឿងក្សេម ចាកយោគៈដ៏ប្រសើរ ក៏រមែងដល់ផង ម្នាលភិក្ខុទាំងឡាយ មួយទៀត ព្រះសាស្តា ឬភិក្ខុជាសព្រហ្មចារីណាមួយ ជាគរុដ្ឋានីយបុគ្គល មិនបានសំដែង ធម៌ដល់ភិក្ខុទេ ទាំងមិនបានសំដែងធម៌ដល់បុគ្គលដទៃ តាមសមគួរ ដល់ការចេះដឹង តាម សមគួរដល់ការសិក្សា ដោយពិស្តារទេ គ្រាន់តែធ្វើការស្វាធ្យាយធម៌ តាមសមគួរដល់​ការចេះដឹង សមគួរដល់ការសិក្សា ដោយពិស្តារ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុធ្វើនូវការ​ស្វាធ្យាយ​ធម៌ តាមសមគួរដល់ការចេះដឹង សមគួរដល់ការសិក្សា ដោយពិស្តារយ៉ាង​ណាៗ ភិក្ខុនោះ ក៏ដឹងច្បាស់នូវអដ្ឋកថាផង ដឹងច្បាស់នូវបាលីផង ក្នុងធម៌នោះ យ៉ាងនោះៗ កាលភិក្ខុនោះ ដឹងច្បាស់នូវអដ្ឋកថា ដឹងច្បាស់នូវបាលី បាមោជ្ជៈ ក៏រមែងកើតឡើង កាលបើមានបាមោជ្ជៈហើយ បីតិក៏កើតឡើង កាលបើមានចិត្ត ប្រកបដោយបីតិហើយ នាមកាយ ក៏ស្ងប់រម្ងាប់ កាលបើមាននាមកាយស្ងប់រម្ងាប់ហើយ ក៏រមែងទទួលសេចក្តីសុខ  ចិត្តរបស់ភិក្ខុ ដែលប្រកបដោយសេចក្តីសុខ តែងដំកល់មាំ ម្នាលភិក្ខុទាំងឡាយ នេះជា វិមុត្តាយតនៈ ទី៣ ដែលជាគុណជាត សម្រាប់ភិក្ខុមិនប្រមាទ។ បេ​។ ចិត្តដែលមិន​ទាន់​ដល់នូវធម៌ ជាគ្រឿងក្សេម ចាកយោគៈ ក៏រមែងដល់។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត ព្រះសាស្តា ឬភិក្ខុជាសព្រហ្មចារីណាមួយ ដែលជាគរុដ្ឋានីយបុគ្គល មិនសំដែងធម៌ដល់ ភិក្ខុ ទាំងមិនបានសំដែងធម៌ដល់បុគ្គលដទៃ តាមសមគួរដល់ការចេះដឹង សមគួរដល់ ការសិក្សា ដោយពិស្តារទេ ទាំងមិនធ្វើនូវការស្វាធ្យាយធម៌ តាមសមគួរដល់ការចេះដឹង សមគួរដល់ការសិក្សា ដោយពិស្តារដែរ គ្រាន់តែត្រិះរិះ ពិចារណា រំពឹងក្នុងចិត្ត ដោយចិត្ត ចំពោះធម៌ តាមសមគួរ ដល់ការចេះដឹង សមគួរដល់ការសិក្សា ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុត្រិះរិះ ពិចារណា រំពឹងក្នុងចិត្ត ដោយចិត្ត ចំពោះធម៌ តាមសមគួរ ដល់ការចេះដឹង សមគួរដល់ការសិក្សា យ៉ាងណាៗ ភិក្ខុនោះ ក៏ដឹងច្បាស់នូវអដ្ឋកថាផង ដឹងច្បាស់នូវ​បាលីផង ក្នុងធម៌នោះ យ៉ាងនោះៗ កាលភិក្ខុនោះ ដឹងច្បាស់នូវអដ្ឋកថា ដឹងច្បាស់នូវបាលី ​បាមោជ្ជៈ រមែងកើតឡើង កាលបើមានបាមោជ្ជៈ ​បីតិក៏កើតឡើង កាលបើមានចិត្ត ប្រកបដោយបីតិ នាមកាយក៏ស្ងប់រម្ងាប់ ភិក្ខុដែលមាននាមកាយស្ងប់រម្ងាប់ ក៏រមែងទទួលសេចក្តីសុខ ចិត្តរបស់ភិក្ខុ ដែលមានសេចក្តីសុខ ក៏រមែងដំកល់មាំ ម្នាលភិក្ខុ​ទាំងឡាយ នេះជា វិមុត្តាយតនៈ ទី៤ ដែលជាគុណជាត សម្រាប់ភិក្ខុមិនប្រមាទ។ បេ។ ចិត្តដែលមិនទាន់ដល់នូវធម៌ ជាគ្រឿងក្សេមចាកយោគៈ ក៏រមែងដល់។ ម្នាលភិក្ខុ​ទាំងឡាយ មួយវិញទៀត ព្រះសាស្តា​ ឬភិក្ខុជាសព្រហ្មចារីណាមួយ ដែលជា​គរុដ្ឋានីយបុគ្គល មិនបានសំដែងធម៌ដល់ភិក្ខុទេ ទាំងក៏មិនបានសំដែងធម៌ ដល់បុគ្គលដទៃ តាមសមគួរដល់ការចេះដឹង សមគួរដល់ការសិក្សា ដោយពិស្តារទេ ទាំងមិនបានធ្វើ​នូវការស្វាធ្យាយធម៌ តាមសមគួរ ដល់ការចេះដឹង សមគួរដល់ការសិក្សា ដោយពិស្តារទេ ទាំងមិនបានត្រិះរិះ ពិចារណា រំពឹងក្នុងចិត្ត ដោយចិត្តចំពោះធម៌ តាមសមគួរដល់ការ ចេះដឹង សមគួរដល់ការសិក្សាទេ តែលោករៀនយកដោយល្អ នូវសមាធិនិមិត្តណាមួយ ធ្វើទុកក្នុងចិត្តដោយល្អ​ ចងចាំ ដោយល្អ យល់ច្បាស់ដោយល្អ ដោយប្រាជ្ញា ម្នាល​ភិក្ខុ​ទាំងឡាយ ភិក្ខុរៀនយកដោយល្អ នូវសមាធិនិមិត្តណាមួយ ធ្វើទុកក្នុងចិត្តដោយល្អ ចងចាំដោយល្អ យល់ច្បាស់ដោយល្អ ដោយបញ្ញាយ៉ាងណាៗ ភិក្ខុនោះ ក៏ដឹងច្បាស់នូវ​អដ្ឋកថាផង ដឹងច្បាស់នូវបាលីផង ក្នុងធម៌នោះ យ៉ាងនោះៗ កាលភិក្ខុនោះ ដឹងច្បាស់នូវអដ្ឋកថា ដឹងច្បាស់នូវបាលី បាមោជ្ជៈ ក៏កើតឡើង កាលបើមានបាមោជ្ជៈហើយ បីតិក៏កើតឡើង កាលបើមានចិត្តប្រកបដោយបីតិហើយ នាមកាយក៏ស្ងប់រម្ងាប់ កាលបើមាន​នាមកាយស្ងប់រម្ងាប់ហើយ រមែងទទួលសេចក្តីសុខ ចិត្តរបស់ភិក្ខុ ដែលប្រកបដោយសេចក្តីសុខ​ តែងដំកល់មាំ ម្នាលភិក្ខុទាំងឡាយ នេះជាវិមុត្តាយតនៈ ទី៥ ដែលជាគុណជាត សម្រាប់ភិក្ខុមិនប្រមាទ​។ បេ។ ចិត្ត​ដែលមិនទាន់ដល់នូវធម៌ ជាគ្រឿងក្សេម ចាកយោគៈ ក៏រមែងដល់។ ម្នាលភិក្ខុទាំងឡាយ វិមុត្តាយតនៈ ទាំង ៥ យ៉ាងនេះឯង ដែលជាគុណជាត សម្រាប់ភិក្ខុមិនប្រមាទ មានព្យាយាម ជាគ្រឿងដុតកំដៅកិលេស មានចិត្តស្លុងទៅ (កាន់ព្រះនិព្វាន) ចិត្តដែលមិនទាន់រួចស្រឡះ ចាកកិលេស ក៏រួចស្រឡះផង អាសវៈដែលមិនទាន់អស់ទៅ ក៏ដល់នូវការអស់ទៅផង ចិត្តដែលមិនទាន់បានដល់​នូវធម៌ ជាគ្រឿងក្សេម ចាកយោគៈដ៏ប្រសើរ ក៏រមែងដល់ផង។

Quote from: https://www.dhammatalks.org/suttas/AN/AN5_26.html Khmer: https://forum.sangham.net/index.php/topic,7864.msg12679.html#msg12679

[អរិយវង្ស]

សាធុ សាធុ សាធុ 

[Dhammañāṇa]

So the first case is when meeting a Sekha or Asekha (Ariya-puggala) who lifes the holly life (recluse), a Samaṇa, at least the right perseption is here importand "this is one who had left the ways of the world, heards toward or has reached the deathless domain", and he teaches the Dhamma as it is, right and one, certain released by pāsāda (coming from Saddhā) has, is able to maintain proper attention (yonisomanasikāra) for refined release by refined pāsāda, already withdrawn from the world, to also penetrate the mind loops. This is actually the most common way of gaining right release and most secure in regard of not having gained wrong release.

All cases of course, incl., if not initial and effective hearing the good Dhamma, having got known it.

The second case is that of an unenlightened "teacher" or one who engages in teaching, discusses it, drives himself into dhammic concentration while engaged in the matter. But also in this case it is importand to have received the good Dhamma. Such is something often happens when people, faith or Dhammafollower, gather together to discuss and also often seen in cases where lay-teacher later change into homeless ways of life, leaving their follower somehow behind and seek for holly life in seclusion.

[Dhammañāṇa]

Just having come across, Atma would like to share a Sutta which surely explains the previous told in better way, how it works, that by listening to the good Dhamma Vimutti can be reached for one established in Saddha. Saddha is sometimes called Sila, and both means established on the path (enter)

Namo tassa bhagavato arahato sammā-sambuddhassa

Hindrances
Nīvaraṇa Sutta  (SN 46:38 )

“Monks, whenever a disciple of the noble ones listens to the Dhamma—receptive, attentive, focusing his entire awareness, lending ear—on that occasion his five hindrances don’t exist, and seven factors for awakening go to the completion of their development.

“And which of his five hindrances don’t exist on that occasion? The hindrance of sensual desire doesn’t exist on that occasion. The hindrance of ill will… The hindrance of sloth & drowsiness… The hindrance of restlessness & anxiety… The hindrance of uncertainty doesn’t exist on that occasion.

“His five hindrances don’t exist on that occasion.

“And which seven factors for awakening go to the completion of their development on that occasion? Mindfulness as a factor for awakening goes to the completion of its development on that occasion. Analysis of qualities as a factor for awakening… Persistence as a factor for awakening… Rapture as a factor for awakening… Calm as a factor for awakening… Concentration as a factor for awakening… Equanimity as a factor for awakening goes to the completion of its development on that occasion. These are the seven factors for awakening that go to the completion of their development on that occasion.

“Monks, whenever a disciple of the noble ones listens to the Dhamma—receptive, attentive, focusing his entire awareness, lending ear—on that occasion his five hindrances don’t exist, and these seven factors for awakening go to the completion of their development.”

នីវរណសូត្រ

[៤៩២] ម្នាលភិក្ខុទាំងឡាយ សម័យណា អរិយសាវកធ្វើឲ្យជាប្រយោជន៍ ធ្វើ​ទុកក្នុងចិត្ត ផ្ចង់ចិត្តទាំងអស់ ផ្អៀងសោតប្រសាទ ស្តាប់ធម៌ សម័យនោះ នីវរណធម៌ ទាំង៥ មិនមានដល់ភិក្ខុនោះឡើយ ពោជ្ឈង្គ ទាំង៧ ក៏ដល់នូវការពេញ បរិបូណ៌ ដោយភាវនា ក្នុងសម័យនោះដែរ។
[៤៩៣] ចុះនីវរណធម៌ ទាំង៥ ដែលមិនមានដល់ភិក្ខុនោះ ក្នុងសម័យនោះ តើដូចម្តេច។ កាមច្ឆន្ទនីវរណៈ មិនមានក្នុងសម័យនោះ ព្យាបាទនីវរណៈ មិនមានក្នុង​សម័យនោះ ថីនមិទ្ធនីវរណៈ មិនមានក្នុងសម័យនោះ ឧទ្ធច្ចកុក្កុច្ចនីវរណៈ មិន​មាន​ក្នុងសម័យនោះ វិចិកិច្ឆានីវរណៈ មិនមានក្នុងសម័យនោះ។ នីវរណធម៌ ទាំង៥ មិន​មាន​ដល់ភិក្ខុនោះ ក្នុងសម័យនោះ។
[៤៩៤] ​ពោជ្ឈង្គ ទាំង៧ ដែលដល់ នូវការពេញបរិបូណ៌ ដោយភាវនា ក្នុងសម័យ​នោះ តើដូចម្តេច។ សតិសម្ពោជ្ឈង្គ ដល់នូវការពេញបរិបូណ៌ ដោយភាវនា ក្នុងសម័យនោះ។បេ។ ឧបេក្ខាសម្ពោជ្ឈង្គ ដល់នូវការពេញបរិបូណ៌ ដោយភាវនា ក្នុងសម័យនោះ។ ពោជ្ឈង្គ ទាំង៧នេះ រមែងដល់នូវការពេញបរិបូណ៌ ដោយភាវនា ក្នុងសម័យនោះ។
[៤៩៥] ម្នាលភិក្ខុទាំងឡាយ សម័យណា ដែលអរិយសាវក ធ្វើឲ្យជាប្រយោជន៍ ធ្វើ​ទុកក្នុងចិត្ត ផ្ចង់ចិត្តទាំងអស់ ផ្អៀងសោតប្រសាទស្តាប់ធម៌ សម័យនោះ នីវរណធម៌ ៥ រមែងមិនមានដល់ភិក្ខុនោះឡើយ ពោជ្ឈង្គ ទាំង៧នេះ ក៏ដល់នូវការពេញ បរិបូណ៌ ដោយភាវនា ក្នុងសម័យនោះដែរ។



To Be Seen
Daṭṭhabbaṁ Sutta  (SN 48:8 )

“Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment.

“Now, where is the faculty of conviction to be seen? In the four stream-entry factors: Here the faculty of conviction is to be seen.[1]

“And where is the faculty of persistence to be seen? In the four right exertions: Here the faculty of persistence is to be seen.2

“And where is the faculty of mindfulness to be seen? In the four establishings of mindfulness: Here the faculty of mindfulness is to be seen.3

“And where is the faculty of concentration to be seen? In the four jhānas: Here the faculty of concentration is to be seen.4

“And where is the faculty of discernment to be seen? In the four noble truths: Here the faculty of discernment is to be seen.”5

ទដ្ឋព្វសូត្រ

[១៧៥] ម្នាលភិក្ខុទាំងឡាយ ឥន្ទ្រិយនេះ មាន ៥ ប្រការ។ ឥន្ទ្រិយ ៥ ប្រការ ដូចម្តេចខ្លះ។ គឺសតិន្ទ្រិយ ១។បេ។ បញ្ញិន្ទ្រិយ ១។
[១៧៦] ម្នាលភិក្ខុទាំងឡាយ ចុះសទ្ធិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងទីដូច​ម្តេច ។ បណ្តាឥន្ទ្រិយ ទាំង ៥ នុ៎ះ សទ្ធិន្ទ្រិយ បណ្ឌិតគប្បីឃើញក្នុងអង្គ នៃ​សោតាបត្តិមគ្គ ទាំង ៤។
[១៧៧] ម្នាលភិក្ខុទាំងឡាយ ចុះវិរិយិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងទី​ដូច​ម្តេច។ បណ្តាឥន្ទ្រិយ ទាំងនុ៎ះ វិរិយិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងសម្មប្បធាន​ ទាំង ៤។
[១៧៨] ម្នាលភិក្ខុទាំងឡាយ ចុះសតិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងទីដូច​ម្តេច។ បណ្តាឥន្ទ្រិយទាំងនុ៎ះ សតិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងសតិប្បដ្ឋាន ​ទាំង ៤។
[១៧៩] ម្នាលភិក្ខុទាំងឡាយ ចុះសមាធិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងទី​ដូចម្តេច។ បណ្តាឥន្ទ្រិយទាំងនុ៎ះ សមាធិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងឈាន ​ទាំង ៤។
[១៨០] ម្នាលភិក្ខុទាំងឡាយ ចុះបញ្ញិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងទីដូច​ម្តេច។ បណ្តា​ឥន្ទ្រិយទាំងនុ៎ះ បញ្ញិន្ទ្រិយ បណ្ឌិតគប្បីឃើញ ក្នុងអរិយសច្ច ទាំង​៤។ ម្នាលភិក្ខុទាំងឡាយ ឥន្ទ្រិយ​ មាន ៥ ប្រការ ដូច្នេះឯង។

1.

The Pali for “stream-entry factor,” sotāpattiyaṅga, can be read either as factor for stream-entry or factor of stream-entry. Adopting the first reading, this passage could be referring to the four factors leading to stream-entry listed in SN 55:5: “Association with good people is a factor for stream-entry. Listening to the true Dhamma is a factor for stream-entry. Appropriate attention is a factor for stream-entry. Practice of the Dhamma in accordance with the Dhamma is a factor for stream-entry.” Adopting the second reading, the passage could be referring to the four factors with which, according to AN 10:92, a stream-winner is endowed: “Now with which four factors of stream-entry is the disciple of the noble ones endowed? There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ “He is endowed with verified confidence in the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ “He is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ “He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration.”

Quote from: https://sangham.net/km/tipitaka/book_037 https://sangham.net/km/tipitaka/book_038

Many often wonder why Sila/Saddha isn't incl in the 7 Wings of Awakening: Because this training, this part, is for those firm established on the path (on path of once returner and higher.

[អរិយវង្ស]

សាធុ សាធុ សាធុ

[Dhammañāṇa]

Btw.: the first Sutta, in it's Khmer translation, says "learned the Pali, the Aṭṭhakathā... which is obiviously not a lucky translation for "learned in words and meaning", no need to mention that neither such as a language Pali nor the Commentary had been known at the uddhas time.

Of course nobody would be required to understand Pali to get hear the Dhamma and in regard of Aṭṭhakathā, the Commentars, they are not always good transporter of meaning, often lead astray.