The forty-four grounds for knowledge. ( Part 1)
English translation by Bhikkhu Sujato
At Sāvatthī.
“Mendicants, I will teach forty-four grounds for knowledge. Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied. The Buddha said this:
“And what are the forty-four grounds for knowledge? Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death. Knowledge of rebirth … Knowledge of continued existence … Knowledge of grasping … Knowledge of craving … Knowledge of feeling … Knowledge of contact … Knowledge of the six sense fields … Knowledge of name and form … Knowledge of consciousness … Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices. These are called the forty-four grounds for knowledge.
And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.
Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.
Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.
A noble disciple has purified and cleansed these two knowledges—knowledge of the present phenomena, and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.
And what is rebirth? … And what is continued existence? … And what is grasping? … And what is craving? … And what is feeling? … And what is contact? … And what are the six sense fields? … And what are name and form? … And what is consciousness? … And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.
Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.
Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.
A noble disciple has purified and cleansed these two knowledges—knowledge of the present phenomena, and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.”
English translation by Bhikkhu Bodhi
At Savatthī. “Bhikkhus, I will teach you forty-four cases of knowledge. Listen to that and attend closely, I will speak.”
“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, what are the forty-four cases of knowledge? Knowledge of aging-and-death, knowledge of its origin, knowledge of its cessation, knowledge of the way leading to its cessation. Knowledge of birth … Knowledge of existence … Knowledge of clinging … Knowledge of craving … Knowledge of feeling … Knowledge of contact … Knowledge of the six sense bases … Knowledge of name-and-form … Knowledge of consciousness … Knowledge of volitional formations, knowledge of their origin, knowledge of their cessation, knowledge of the way leading to their cessation. These, bhikkhus, are the forty-four cases of knowledge.
“And what, bhikkhus, is aging-and-death?… definition as in §2 … Thus this aging and this death are together called aging-and-death. With the arising of birth there is the arising of aging-and-death. With the cessation of birth there is the cessation of aging-and-death. This Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view … right concentration.
“When, bhikkhus, a noble disciple thus understands aging-and-death, its origin, its cessation, and the way leading to its cessation, this is his knowledge of the principle. By means of this principle that is seen, understood, immediately attained, fathomed, he applies the method to the past and to the future thus: ‘Whatever ascetics and brahmins in the past directly knew aging-and-death, its origin, its cessation, and the way leading to its cessation, all these directly knew it in the very same way that I do now. Whatever ascetics and brahmins in the future will directly know aging-and-death, its origin, its cessation, and the way leading to its cessation, all these will directly know it in the very same way that I do now.’ This is his knowledge of entailment.
“When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge—knowledge of the principle and knowledge of entailment—he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee’s knowledge, a trainee’s true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless.
“And what, bhikkhus, is birth?… What are the volitional formations? … definitions as in §2 … This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view … right concentration.
“When, bhikkhus, a noble disciple thus understands volitional formations, their origin, their cessation, and the way leading to their cessation, this is his knowledge of the principle. By means of this principle that is seen, understood, immediately attained, fathomed, he applies the method to the past and to the future…. This is his knowledge of entailment.
“When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge—knowledge of the principle and knowledge of entailment—he is then called a noble disciple who is accomplished in view … one who stands squarely before the door to the Deathless.”
พระผู้มีพระภาคประทับอยู่ที่พระเชตวัน อารามของอนาถบิณฑิกเศรษฐี เขตพระนครสาวัตถี … พระผู้มีพระภาคได้ตรัสว่า
ภิกษุทั้งหลาย เราจักแสดงญาณวัตถุ[1] ๔๔ แก่พวกเธอทั้งหลาย พวกเธอทั้งหลายจงฟังธรรมะนั้น จงทำในใจให้ดี เราจักกล่าว.
ภิกษุเหล่านั้นรับพระดำรัสของพระผู้มีพระภาคว่า อย่างนั้นภันเต ดังนี้.
พระผู้มีพระภาคได้กล่าวต่อไปว่า ภิกษุทั้งหลาย ก็ญาณวัตถุ ๔๔ นั้นอะไรบ้าง คือ
[๑] ๑) ความรู้ในชรามรณะ ๒) ความรู้ในเหตุเกิดของชรามรณะ ๓) ความรู้ในความดับของชรามรณะ ๔) ความรู้ในปฏิปทา[2]ที่ให้ถึงความดับของชรามรณะ.
[๒] ๑) ความรู้ในชาติ ๒) ความรู้ในเหตุเกิดของชาติ ๓) ความรู้ในความดับของชาติ ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของชาติ.
[๓] ๑) ความรู้ในภพ ๒) ความรู้ในเหตุเกิดของภพ ๓) ความรู้ในความดับของภพ ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของภพ.
[๔] ๑) ความรู้ในอุปาทาน ๒) ความรู้ในเหตุเกิดของอุปาทาน ๓) ความรู้ในความดับของอุปาทาน ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของอุปาทาน.
[๕] ๑) ความรู้ในตัณหา ๒) ความรู้ในเหตุเกิดของตัณหา ๓) ความรู้ในความดับของตัณหา ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของตัณหา.
[๖] ๑) ความรู้ในเวทนา ๒) ความรู้ในเหตุเกิดของเวทนา ๓) ความรู้ในความดับของเวทนา ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของเวทนา.
[๗] ๑) ความรู้ในผัสสะ ๒) ความรู้ในเหตุเกิดของผัสสะ ๓) ความรู้ในความดับของผัสสะ ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของผัสสะ.
[๘] ๑) ความรู้ในสฬายตนะ ๒) ความรู้ในเหตุเกิดของสฬายตนะ ๓) ความรู้ในความดับของสฬายตนะ ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของสฬายตนะ.
[๙] ๑) ความรู้ในนามรูป ๒) ความรู้ในเหตุเกิดของนามรูป ๓) ความรู้ในความดับของนามรูป ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของนามรูป.
[๑๐] ๑) ความรู้ในวิญญาณ ๒) ความรู้ในเหตุเกิดของวิญญาณ ๓) ความรู้ในความดับของวิญญาณ ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของวิญญาณ.
[๑๑] ๑) ความรู้ในสังขารทั้งหลาย ๒) ความรู้ในเหตุเกิดของสังขาร ๓) ความรู้ในความดับของสังขาร ๔) ความรู้ในปฏิปทาที่ให้ถึงความดับของสังขาร.
ภิกษุทั้งหลาย เหล่านี้แล เรียกว่าญาณวัตถุ ๔๔ ดังนี้.
-บาลี นิทาน. สํ. 16/67/118.
https://84000.org/tipitaka/pali/?16//67,
https://etipitaka.com/read/pali/16/67
1 ญาณ = ความรู้, ความเข้าใจ, ความเข้าใจอย่างแจ่มแจ้ง ญาณวัตถุ = หัวข้อแห่งญาณ หรือหัวข้อของความรู้, หัวข้อของความเข้าใจ.
2 ปฏิปทา = ข้อปฏิบัติ
