SuttaCentral

Where is this Vinaya quote


#1

Can’t seem to find the exact location if this quote, (where in the parivara) it has an almost identical parallel sutta in the 10s but seems to be ducking the radar, any leads…?

Discipline is for the sake of restraint,
restraint for the sake of freedom from remorse,
freedom from remorse for the sake of joy,
joy for the sake of rapture,
rapture for the sake of tranquillity,
tranquillity for the sake of pleasure,
pleasure for the sake of concentration,
concentration for the sake of knowledge
and vision of things as they are,
knowledge and vision of things as they are
for the sake of disenchantment,
disenchantment for the sake of release,
release for the sake of knowledge and vision of release,
knowledge and vision of release
for the sake of total unbinding without clinging.
— Parivaara.XII.2 (BMC p.1)


#2

What’s the AN sutta?


#3

It’s in the Anu­vijja­kas­sapaṭi­patti.

Suttaṃ saṃsandanatthāya, opammaṃ nidassanatthāya, attho viññāpanatthāya, paṭipucchā ṭhapanatthāya, okāsakammaṃ codanatthāya, codanā sāraṇatthāya, sāraṇā savacanīyatthāya, savacanīyaṃ palibodhatthāya, palibodho vinicchayatthāya, vinicchayo santīraṇatthāya, santīraṇaṃ ṭhānāṭhānagamanatthāya, ṭhānāṭhānagamanaṃ dummaṅkūnaṃ puggalānaṃ niggahatthāya, pesalānaṃ bhikkhūnaṃ sampaggahatthāya, saṅgho sampariggahasampaṭicchanatthāya, saṅghena anumatā puggalā paccekaṭṭhāyino avisaṃvādakaṭṭhāyino.

A clause is for the sake of reference, a simile is for the sake of illustration, a meaning is for the sake of instruction, a question (asked) in return is for the sake of setting aside, giving leave is for the sake of reproving, reproving is for the sake of making remember, making remember is for the sake of commands, a command is for the sake of impediments, an impediment is for the sake of investigating, investigating is for the sake of a decision, a decision is for the sake of referring to a possibility and what is not a possibility, referring to a possibility and what is not a possibility is for the sake of restraint of evil-minded individuals and for the sake of the support of well behaved monks; the Order is for the sake of agreement and acceptance; individuals approved of by the Order are persevering by themselves, are persevering in being trustworthy.

Vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmujjatthāya, pāmujjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya. Etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ: yadidaṃ anupādācittassa vimokkhoti.

Discipline is for the sake of restraint, restraint is for the sake of not being remorseful, not being remorseful is for the sake of joy, joy is for the sake of delight, delight is for the sake of tranquillity, tranquillity is for the sake of happiness, happiness is for the sake of concentration, concentration is for the sake of knowledge and vision of what has come to be as it really-is, knowledge and vision of what has come to be as it really is is for the sake of turning away, turning away is for the sake of dispassion, dispassion is for the sake of freedom, freedom is for the sake of the knowledge and vision of freedom, the knowledge and vision of freedom is for the sake of final nibbāna without clinging. According to this meaning is the talk. According to this meaning is the counsel. According to this meaning is the causal relation. According to this meaning is the lending ear, that is to say the deliverance of mind without clinging.


#4

Thanks bhante for taking the time,
Wow what an interesting text, I’m glad I made that post.
Two things struck me immediately as noteworthy

“…a command is for the sake of impediments…”
Why there are no abbots in the vinaya?

."…There should be pursuit of the goal, not conformity to an assembly…-
Why there are no nikāyas in the vinaya?

Would you agree bhante? Also what would be your atthakathā to this passage…

“…There should not be murmuring in his ear, he should not seek what is crooked, he should not cover his eye, he should not raise his eye-brow, he should not raise his head, he should not make a movement with his hand, he should not give a gesture with the hand…”


#5

How about AN 11.3?

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.