Unsurpassable · AN 6.29–6.30

AN 6.29 · With Udāyī

AN 6.29 · Udāyīsutta

Then the Buddha said to Udāyī, “Udāyī, how many topics for recollection are there?”

Atha kho bhagavā āyasmantaṁ udāyiṁ āmantesi: “kati nu kho, udāyi, anussatiṭṭhānānī”ti?

When he said this, Udāyī kept silent.

Evaṁ vutte, āyasmā udāyī tuṇhī ahosi.

And a second time … and a third time, the Buddha said to him, “Udāyī, how many topics for recollection are there?”

Dutiyampi kho bhagavā āyasmantaṁ udāyiṁ āmantesi: “kati nu kho, udāyi, anussatiṭṭhānānī”ti? Dutiyampi kho āyasmā udāyī tuṇhī ahosi. Tatiyampi kho bhagavā āyasmantaṁ udāyiṁ āmantesi: “kati nu kho, udāyi, anussatiṭṭhānānī”ti?

And a second time and a third time Udāyī kept silent.

Tatiyampi kho āyasmā udāyī tuṇhī ahosi.

Then Venerable Ānanda said to Venerable Udāyī, “Reverend Udāyī, the Teacher is addressing you.”

Atha kho āyasmā ānando āyasmantaṁ udāyiṁ etadavoca: “satthā taṁ, āvuso udāyi, āmantesī”ti.

“Reverend Ānanda, I hear the Buddha.

“Suṇomahaṁ, āvuso ānanda, bhagavato.

It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is a topic for recollection.”

Idha, bhante, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati—Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idaṁ, bhante, anussatiṭṭhānan”ti.

Then the Buddha said to Venerable Ānanda: “Ānanda, I know that this futile man Udāyī is not committed to the higher mind. Ānanda, how many topics for recollection are there?”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “aññāsiṁ kho ahaṁ, ānanda: ‘nevāyaṁ udāyī moghapuriso adhicittaṁ anuyutto viharatī’ti. Kati nu kho, ānanda, anussatiṭṭhānānī”ti?

“Sir, there are five topics for recollection. What five?

“Pañca, bhante, anussatiṭṭhānāni. Katamāni pañca?

Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption. When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life.

Idha, bhante, bhikkhu vivicceva kāmehi …pe… tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ diṭṭhadhammasukhavihārāya saṁvattati.

Furthermore, a mendicant focuses on the perception of light, focusing on the perception of day regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision.

“Puna caparaṁ, bhante, bhikkhu ālokasaññaṁ manasi karoti, divā saññaṁ adhiṭṭhāti, yathā divā tathā rattiṁ, yathā rattiṁ tathā divā; iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ ñāṇadassanappaṭilābhāya saṁvattati.

Furthermore, a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire.

Puna caparaṁ, bhante, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ kāmarāgappahānāya saṁvattati.

Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Puna caparaṁ, bhante, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaṭṭitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ evaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, hounds, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. So imameva kāyaṁ evaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.

Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews … A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’.

Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… aṭṭhikasaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nhārusambandhaṁ … aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ. Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantakaṭṭhikaṁ aññena sīsakaṭāhaṁ, aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni aṭṭhikāni puñjakitāni terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ evaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ asmimānasamugghātāya saṁvattati.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements. These are the five topics for recollection.”

Puna caparaṁ, bhante, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ anekadhātupaṭivedhāya saṁvattati. Imāni kho, bhante, pañca anussatiṭṭhānānī”ti.

“Good, good, Ānanda. Well then, Ānanda, you should also remember this sixth topic for recollection. In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and focuses on work mindfully. When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.”

“Sādhu sādhu, ānanda. Tena hi tvaṁ, ānanda, idampi chaṭṭhaṁ anussatiṭṭhānaṁ dhārehi. Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṁ kappeti satova kammaṁ adhiṭṭhāti. Idaṁ, ānanda, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ satisampajaññāya saṁvattatī”ti.

AN 6.30 · Unsurpassable

AN 6.30 · Anuttariyasutta

“Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection.

“Chayimāni, bhikkhave, anuttariyāni. Katamāni cha? Dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyanti.

And what is the unsurpassable seeing? Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. There is such a seeing, I don’t deny it. That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable seeing is when someone with settled faith and fondness, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. This is called the unsurpassable seeing. Such is the unsurpassable seeing.

Katamañca, bhikkhave, dassanānuttariyaṁ? Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṁ vā pana dassanāya gacchati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ dassanāya gacchati. Atthetaṁ, bhikkhave, dassanaṁ; netaṁ natthīti vadāmi. Tañca kho etaṁ, bhikkhave, dassanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, dassanānuttariyaṁ. Iti dassanānuttariyaṁ.

But what of the unsurpassable hearing? Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. There is such a hearing, I don’t deny it. That hearing … doesn’t lead to extinguishment. The unsurpassable hearing is when someone with settled faith and fondness, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … This is called the unsurpassable hearing. Such is the unsurpassable seeing and hearing.

Savanānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṁ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. Atthetaṁ, bhikkhave, savanaṁ; netaṁ natthīti vadāmi. Tañca kho etaṁ, bhikkhave, savanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, savanānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ.

But what of the unsurpassable acquisition? Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. There is such an acquisition, I don’t deny it. That acquisition … doesn’t lead to extinguishment. The unsurpassable acquisition is when someone with settled faith and fondness, sure and devoted, acquires faith in a Realized One or their disciple. … This is called the unsurpassable acquisition. Such is the unsurpassable seeing, hearing, and acquisition.

Lābhānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṁ vā pana lābhaṁ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṁ paṭilabhati. Attheso, bhikkhave, lābho; neso natthīti vadāmi. So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṁhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, lābhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, lābhānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ.

But what of the unsurpassable training? Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. There is such a training, I don’t deny it. That training … doesn’t lead to extinguishment. The unsurpassable training is when someone with settled faith and fondness, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … This is called the unsurpassable training. Such is the unsurpassable seeing, hearing, acquisition, and training.

Sikkhānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṁ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati. Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, sikkhānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ.

But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don’t deny it. That service … doesn’t lead to extinguishment. The unsurpassable service is when someone with settled faith and fondness, sure and devoted, serves a Realized One or their disciple. … This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service.

Pāricariyānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṁ vā pana paricarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ paricarati. Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya …pe… na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, pāricariyānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ.

But what of the unsurpassable recollection? Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. There is such recollection, I don’t deny it. That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable recollection is when someone with settled faith and fondness, sure and devoted, recollects a Realized One or their disciple. … This is called the unsurpassable recollection.

Anussatānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṁ vā pana lābhaṁ anussarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ anussarati. Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, anussatīnaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, anussatānuttariyaṁ.

These are the six unsurpassable things.

Imāni kho, bhikkhave, cha anuttariyānīti.

They’ve gained the unsurpassed seeing,the unsurpassed hearing,and the unsurpassable acquisition.They enjoy the unsurpassable training

Ye dassanānuttaraṁ laddhā,savanañca anuttaraṁ;Lābhānuttariyaṁ laddhā,sikkhānuttariye ratā.

and serve with care.Then they develop recollectionconnected with seclusion,which is safe, and leads to freedom from death.

Upaṭṭhitā pāricariyā,bhāvayanti anussatiṁ;Vivekappaṭisaṁyuttaṁ,khemaṁ amatagāminiṁ.

They rejoice in diligence,alert and ethically restrained.And in time they arriveat the place where suffering ceases.”

Appamāde pamuditā,nipakā sīlasaṁvutā;Te ve kālena paccenti,yattha dukkhaṁ nirujjhatī”ti.