Help finding a parallel in DA

I’m looking for the DA text that has the sekkha patipada in full, it is given in full at DN2 which has DA27 as it’s parallel, but at DA27 it is shortened with … because it has already appeared, but I am not sure where? Any help is appreciated!


its the bit that starts;

“Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

and ends with

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,
When they’re freed, they know they’re freed.
vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

for anyone not familiar.

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Maybe the sekha-patipada mentioned in DA 20 is the one you are looking for? :face_with_monocle:

Besides the DA, we can also find partially the practice of Sekha-patipada in MA 2 and MA 3


It’s in DA 20, the parallel to the Ambattha Sutta. DA 27 doesn’t contain it at all that I recall, it seems to have been added to DN 2 (and then abbreviated out of DN 3 as a result). I wrote about DA 20 after translating it on the forum and touched on this issue a bit, though I was more interested in the structure of DA 20 at the time.

The Sarvastivada version of the patipada can be found in the Madhyama Agama. MA 80 comes to mind, which doesn’t have a direct parallel in Pali that I know of. It’s also in MA 146.


Thanks so much @cdpatton and @ORsEnTURVi !! Exactly what I was looking for!

@cdpatton can you explain this note:

  1. I’ve adopted an alternate reading in previous editions that reads 如實知有漏集,如實知有漏盡 as 如實知有漏、有漏集、有漏盡 …. This supports interpreting the initial 如實知苦聖諦 as an abbreviation of the four truths of suffering that precedes the four truths applied to the contaminants, which agree with the parallel passage in DN 2. The Japanese translators maintained the Taisho reading: 彼如實知苦聖諦,如實知有漏集,如實知有漏盡,如實知趣漏盡道 = “They truly know the noble truth of suffering and truly know the formation of contaminants, truly know the ending of contaminants, and truly know the way leading to the end of the contaminants.” (The Long Discourses | 20. Ambāṣṭha)

Are you saying that the Taisho has omitted “contaminants” and gone straight to “formation of contaminants”?


That note is a little confusing. Basically, the Taisho reading as it is says, “They knew the noble truth of suffering, knew the formation of contaminants, knew the end of contaminants, and knew the path to ending the contaminants.” Which is a little strange. Normally, there’s the four noble truths and then the same formula applied to the contaminants in these passages. So, I adopted an alternate reading that inserts the first item for the contaminants and assume the four noble truths have been omitted or abbreviated. It’s probably a lacuna, DA is full of bits and pieces of standard passages that get dropped out. Either the translators got sick of repeating themselves or copyists got sick of rewriting them all the time.

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Thanks @cdpatton, appreciate it!