Ānāpānassatikathā-3 |
On Mindfulness of In&Out Breaths – Ānāpānassatikathā |
Gaṇanavāra |
... |
Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samādhikāni dve ñāṇasatāni uppajjanti – |
On practicing the sixteen aspected concentration based on mindfulness of in&out breath, the two hundred knowledges of concentration arise – |
1. aṭṭha paripanthe ñāṇāni, |
eight knowledges of danger or obstacle (aṭṭha paripanthe ñāṇāni) |
2. aṭṭha ca upakāre ñāṇāni, |
eight knowledges of support or aid (aṭṭha ca upakāre ñāṇāni) |
3. aṭṭhārasa upakkilese ñāṇāni, |
eighteen knowledges of corruptions (aṭṭhārasa upakkilese ñāṇāni) |
4. terasa vodāne ñāṇāni, |
thirteen knowledges of cleansing (terasa vodāne ñāṇāni) |
5. bāttiṃsa satokārissa ñāṇāni, |
thirty two knowledges of the mindful (bāttiṃsa satokārissa ñāṇāni) |
6. catuvīsati samādhivasena ñāṇāni, |
twenty four knowledges in terms of concentration (catuvīsati samādhivasena ñāṇāni) |
7. dvesattati vipassanāvasena ñāṇāni, |
seventy two knowledges in terms of vipassana (dvesattati vipassanāvasena ñāṇāni) |
8. aṭṭha nibbidāñāṇāni, |
eight knowledges of disenchantment (aṭṭha nibbidāñāṇāni) |
9. aṭṭha nibbidānulomañāṇāni, |
eight knowledges of the disenchantment in conformity (aṭṭha nibbidānulomañāṇāni) |
10. aṭṭha nibbidāpaṭippassaddhiñāṇāni, |
eight knowledges of allaying disenchantment (aṭṭha nibbidāpaṭippassaddhiñāṇāni) |
11. ekavīsati vimuttisukhe ñāṇāni. |
twenty one knowledges of the pleasure of release (ekavīsati vimuttisukhe ñāṇāni) |
1&2. |
1&2. (Explanation of the first sixteen knowledges) |
Katamāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni? |
What are the 8 knowledges of danger or obstacle, the 8 knowledges of support or aid? |
Kāmacchando samādhissa paripantho, nekkhammaṃ samādhissa upakāraṃ. |
Sensual desire (kāmacchando) is an obstacle to concentration, renunciation (nekkhammaṃ) is an aid to concentration. |
Byāpādo samādhissa paripantho, abyāpādo samādhissa upakāraṃ. |
Ill-will (byāpādo) is an obstacle to concentration, good-will (abyāpādo) is an aid to concentration. |
Thinamiddhaṃ samādhissa paripantho, ālokasaññā samādhissa upakāraṃ. |
Sloth and torpor (thinamiddhaṃ) are an obstacle to concentration, perception of light (ālokasaññā) is an aid to concentration. |
Uddhaccaṃ samādhissa paripantho, avikkhepo samādhissa upakāraṃ. |
Restlessness (uddhaccaṃ) is an obstacle to concentration, undistractedness (avikkhepo) is an aid to concentration. |
Vicikicchā samādhissa paripantho, dhammavavatthānaṃ samādhissa upakāraṃ. |
Doubt (vicikicchā) is an obstacle to concentration, resolving or figuring out the phenomena (dhammavavatthānaṃ) is an aid to concentration. |
Avijjā samādhissa paripantho, ñāṇaṃ samādhissa upakāraṃ. |
Ignorance (avijjā) is an obstacle to concentration, knowledge (ñāṇaṃ) is an aid to concentration. |
Arati samādhissa paripantho, pāmojjaṃ samādhissa upakāraṃ. |
Ennui or dissatisfaction (arati) is an obstacle to concentration, delight or enthusiasm (pāmojjaṃ) is an aid to concentration. |
Sabbepi akusalā dhammā samādhissa paripanthā, sabbepi kusalā dhammā samādhissa upakārā. |
All unwholesome phenomena (sabbe akusalā dhammā) are an obstacle to concentration, all wholesome phenomena (sabbe kusalā dhammā) are an aid to concentration. |
Imāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni. |
These are the 8 knowledges of obstacles, the 8 knowledges of support or aid. |
Gaṇanavāro paṭhamo. |
.. |
Soḷasañāṇaniddeso |
1 & 2. Explanation of the sixteen knowledges (Soḷasa ñāṇa niddeso) |
Imehi soḷasahi ākārehi uducittaṃ cittaṃ samuducitaṃ cittaṃ ekatte santiṭṭhati, nīvaraṇehi visujjhati. |
By these sixteen modes the upright mind, the very upright mind stands in unity, is cleansed of hindrances. |
Katame te ekattā? |
How are they in unity, in harmony (ekattā)? |
Nekkhammaṃ ekattaṃ, |
In unity with renunciation, |
abyāpādo ekattaṃ, |
in unity with non-ill-will, |
ālokasaññā ekattaṃ, |
in unity with the perception of light, |
avikkhepo ekattaṃ, |
in unity with non-distraction, |
dhammavavatthānaṃ ekattaṃ, |
in unity with investigation of phenomena, |
ñāṇaṃ ekattaṃ, |
in unity with knowledge, |
pāmojjaṃ ekattaṃ, |
in unity with happiness, |
sabbepi kusalā dhammā ekattā. |
in unity with all the skillful phenomena. |
Nīvaraṇāti, katame te nīvaraṇā? |
Hindrances (nīvaraṇā) means what are those hindrances? |
Kāmacchando nīvaraṇaṃ, |
Sensual desire is a hindrance, |
byāpādo nīvaraṇaṃ, |
ill-will is a hindrance, |
thinamiddhaṃ nīvaraṇaṃ, |
sloth and torpor is hindrance, |
uddhaccakukkuccaṃ nīvaraṇaṃ, |
restlessness and worry is hindrance, |
vicikicchā nīvaraṇaṃ, |
uncertainty is hindrance, |
avijjā nīvaraṇaṃ, |
ignorance is hindrance, |
arati nīvaraṇaṃ, |
discontent is hindrance, |
sabbepi akusalā dhammā nīvaraṇā. |
all unskillful phenomena are hindrances. |
Nīvaraṇāti, kenaṭṭhena nīvaraṇā? |
Hindrance means – in what sense is it a hindrance? |
Niyyānāvaraṇaṭṭhena nīvaraṇā. |
It is a hindrance in the sense that it is an obstruction to guidance. |
Katame te niyyānā? |
What are those guidances? |
Nekkhammaṃ ariyānaṃ niyyānaṃ. Tena ca nekkhammena ariyā niyyanti. Kāmacchando niyyānāvaraṇaṃ. Tena ca kāmacchandena nivutattā nekkhammaṃ ariyānaṃ niyyānaṃ nappajānātīti – kāmacchando niyyānāvaraṇaṃ. |
Renunciation is the guidance of the noble ones. The noble ones are guided or led by that renunciation. Sensual desire is an obstruction of the guidance. Due to the envelopment by that sensual desire, he does not know clearly the renunciation that is the guidance of the noble ones – thus is sensual desire an obstruction to guidance. |
Abyāpādo ariyānaṃ niyyānaṃ. Tena ca abyāpādena ariyā niyyanti. Byāpādo niyyānāvaraṇaṃ. Tena ca byāpādena nivutattā abyāpādaṃ ariyānaṃ niyyānaṃ nappajānātīti – byāpādo niyyānāvaraṇaṃ. |
Non-ill-will is the guidance of the noble ones. The noble ones are guided or led by that non-ill-will. Ill-will is an obstruction of the guidance. Due to the envelopment by that ill-will, he does not know clearly the renunciation that is the guidance of the noble ones – thus is ill-will an obstruction to guidance. |
Ālokasaññā ariyānaṃ niyyānaṃ. Tāya ca ālokasaññāya ariyā niyyanti. Thinamiddhaṃ niyyānāvaraṇaṃ. Tena ca thinamiddhena nivutattā ālokasaññaṃ ariyānaṃ niyyānaṃ nappajānātīti – thinamiddhaṃ niyyānāvaraṇaṃ. |
Perception of light is the guidance of the noble ones. The noble ones are guided or led by that perception of light. Sloth and torpor is an obstruction of the guidance. Due to the envelopment by that sloth and torpor, he does not know clearly the perception of light that is the guidance of the noble ones – thus is sloth and torpor an obstruction to guidance. |
Avikkhepo ariyānaṃ niyyānaṃ. Tena ca avikkhepena ariyā niyyanti. Uddhaccaṃ niyyānāvaraṇaṃ. Tena ca uddhaccena nivutattā avikkhepaṃ ariyānaṃ niyyānaṃ nappajānātīti – uddhaccaṃ niyyānāvaraṇaṃ. |
Non-distraction is the guidance of the noble ones. The noble ones are guided or led by that non-distraction. Restlessness is an obstruction of the guidance. Due to the envelopment by that restlessness, he does not know clearly the non-distraction that is the guidance of the noble ones – thus is restlessness an obstruction to guidance. |
Dhammavavatthānaṃ ariyānaṃ niyyānaṃ. Tena ca dhammavavatthānena ariyā niyyanti. Vicikicchā niyyānāvaraṇaṃ. Tāya ca vicikicchāya nivutattā dhammavavatthānaṃ ariyānaṃ niyyānaṃ nappajānātīti – vicikicchā niyyānāvaraṇaṃ. |
Investigation of phenomena is the guidance of the noble ones. The noble ones are guided or led by that investigation of phenomena. Uncertainty is an obstruction of the guidance. Due to the envelopment by that uncertainty, he does not know clearly the investigation of phenomena that is the guidance of the noble ones – thus is uncertainty an obstruction to guidance. |
Ñāṇaṃ ariyānaṃ niyyānaṃ. Tena ca ñāṇena ariyā niyyanti. Avijjā niyyānāvaraṇaṃ. Tāya ca avijjāya nivutattā ñāṇaṃ ariyānaṃ niyyānaṃ nappajānātīti – avijjā niyyānāvaraṇaṃ. |
Knowledge is the guidance of the noble ones. The noble ones are guided or led by that knowledge. Ignorance is an obstruction of the guidance. Due to the envelopment by that ignorance, he does not know clearly the knowledge, that is the guidance of the noble ones – thus is ignorance an obstruction to guidance. |
Pāmojjaṃ ariyānaṃ niyyānaṃ. Tena ca pāmojjena ariyā niyyanti. Arati niyyānāvaraṇaṃ. Tāya ca aratiyā nivutattā pāmojjaṃ ariyānaṃ niyyānaṃ nappajānātīti – arati niyyānāvaraṇaṃ. |
Delight or enthusiasm is the guidance of the noble ones. The noble ones are guided or led by that delight or enthusiasm. Discontent is an obstruction of the guidance. Due to the envelopment by that discontent, he does not know clearly the delight or enthusiasm that is the guidance of the noble ones – thus is discontent an obstruction to guidance. |
Sabbepi kusalā dhammā ariyānaṃ niyyānaṃ. Tehi ca kusalehi dhammehi ariyā niyyanti. Sabbepi akusalā dhammā niyyānāvaraṇā. Tehi ca akusalehi dhammehi nivutattā kusale dhamme ariyānaṃ niyyānaṃ nappajānātīti – sabbepi akusalā dhammā niyyānāvaraṇā. |
All skillful phenomena are the guidance of the noble ones. By all those skillful phenomena, the noble ones are guided or led. All unskillful phenomena are an obstruction of the guidance. Due to the envelopment by all those unskillful phenomena, he does not clearly know the skillful phenomena that are the guidance of the noble ones – thus are all the unskillful phenomena an obstruction to guidance. |
Imehi ca pana nīvaraṇehi visuddhacittassa |
For the one who is cleansed of these hindrances, |
soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato |
there is momentary unification (khaṇikasamodhānā), |
khaṇikasamodhānā. |
while practicing the concentration based on 16-faceted mindfulness of in&out breath. |
Soḷasañāṇaniddeso dutiyo. |
Explanation of the sixteen knowledges – the second. |
3. Upakkilesañāṇaniddeso |
3. Explanation of the knowledge of the corruptions/ imperfections (Upakkilesañāṇaniddeso) |
Paṭhamacchakkaṃ |
First sextet |
Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā katame aṭṭhārasa upakkilesā uppajjanti? |
For the one who is cleansed of these hindrances, while practicing the concentration based on 16-faceted mindfulness of in&out breath, due to the momentary unification – What are the 18 corruptions that arise? |
Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattavikkhepagataṃ cittaṃ samādhissa paripantho. |
1.While following the beginning-middle-and-end of in-breath with mindfulness, the mind that gets scattered internally is an obstacle for concentration. |
Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagataṃ cittaṃ samādhissa paripantho. |
2.While following the beginning-middle-and-end of out-breath with mindfulness, the mind that gets scattered externally is an obstacle for concentration. |
Assāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. |
3.Desire from longing for in-breath, from the practice of craving, is the obstacle for concentration. |
Passāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. |
4.Desire from longing for out-breath, from the practice of craving, is the obstacle for concentration. |
Assāsenābhitunnassa passāsapaṭilābhe mucchanā samādhissa paripantho. |
5.Being burdened by the in-breath, yearning for getting the out-breath is an obstruction for concentration. |
Passāsenābhitunnassa assāsapaṭilābhe mucchanā samādhissa paripantho. |
6.Being burdened by the out-breath, yearning for getting the in-breath is an obstruction for concentration. |
Anugacchanā ca assāsaṃ, passāsaṃ anugacchanā; |
Following the in-breath, following the out-breath; |
Sati ajjhattavikkhepā, kaṅkhanā bahiddhāvikkhepapatthanā . |
There is internal scatteredness from longing, external scatteredness from yearning. |
Assāsenābhitunnassa, passāsapaṭilābhe mucchanā; |
For the one burdened by the in-breath, there is yearning for getting the out-breath, |
Passāsenābhitunnassa, assāsapaṭilābhe mucchanā. |
For the one burdened by the out-breath, there is yearning for getting the in-breath. |
Cha ete upakkilesā, ānāpānassatisamādhissa; |
These are the 6 corruptions of the concentration based on the contemplation of in and out breath. |
Yehi vikkhippamānassa , no ca cittaṃ vimuccati; |
For the one who is scattered by these, the mind is not released. |
Vimokkhaṃ appajānantā, te honti parapattiyāti. |
Not knowing the release, they are dependent on others. |
Dutiyacchakkaṃ |
The second sextet |
Nimittaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. |
7.While adverting to the sign or theme of the in-breath, the mind is shaken – this is obstacle to concentration. |
Assāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. |
8.While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Nimittaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. |
9.While adverting to the sign or theme of the out-breath, the mind is shaken – this is obstacle to concentration. |
Passāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. |
10.While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Assāsaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. |
11.While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Passāsaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. |
12.While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to concentration. |
Nimittaṃ āvajjamānassa, assāse vikkhipate mano; |
For the one who adverts to the sign or theme, the mind is scattered by the in-breath; |
Assāsaṃ āvajjamānassa, nimitte cittaṃ vikampati. |
For the one who adverts to the in-breath, the mind is shaken by the sign or theme. |
Nimittaṃ āvajjamānassa, passāse vikkhipate mano; |
For the one who adverts to the sign or theme, the mind is scattered by the out-breath; |
Passāsaṃ āvajjamānassa, nimitte cittaṃ vikampati. |
For the one who adverts to the out-breath, the mind is shaken by the sign or theme. |
Assāsaṃ āvajjamānassa, passāse vikkhipate mano; |
For the one who adverts to in-breath, the mind is scattered by the out-breath; |
Passāsaṃ āvajjamānassa, assāse cittaṃ vikampati. |
For the one who adverts to out-breath, the mind is scattered by the in-breath; |
Cha ete upakkilesā, ānāpānassatisamādhissa; |
These are the 6 corruptions of the concentration based on the contemplation of in and out breath. |
Yehi vikkhippamānassa, no ca cittaṃ vimuccati; |
For the one who is scattered by these, the mind is not released. |
Vimokkhaṃ appajānantā, te honti parapattiyāti. |
Not knowing the release, they are dependent on others. |
Tatiyacchakkaṃ |
The third sextet |
Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ – samādhissa paripantho. |
13.A mind that runs back, befallen with distraction – this is concentration’s obstacle. |
Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ – samādhissa paripantho. |
14.A mind that longs for the future, disturbed – this is concentration’s obstacle. |
Līnaṃ cittaṃ kosajjānupatitaṃ – samādhissa paripantho. |
15.A sluggish mind, befallen with laziness – this is concentration’s obstacle. |
Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ – samādhissa paripantho. |
16.An over-strained mind, befallen with restlessness – this is concentration’s obstacle. |
Abhinataṃ cittaṃ rāgānupatitaṃ – samādhissa paripantho. |
17.A mind bent on pleasure, befallen with craving – this is concentration’s obstacle. |
Apanataṃ cittaṃ byāpādānupatitaṃ – samādhissa paripantho. |
18.A hostile mind, befallen with ill-will – this is concentration’s obstacle. |
Atītānudhāvanaṃ cittaṃ, anāgatapaṭikaṅkhanaṃ līnaṃ; |
A mind that runs back, longs for the future, sluggish, |
Atipaggahitaṃ abhinataṃ, apanataṃ cittaṃ na samādhiyati. |
overstrained, bent on pleasure, dead set against – mind (such as this) is not concentrated. |
Cha ete upakkilesā, ānāpānassatisamādhissa; |
These are the 6 corruptions of the concentration based on the minfulness of in and out breath. |
Yehi upakkiliṭṭhasaṅkappo, adhicittaṃ nappajānātīti. |
Due to these corrupted intentions, the concentration (adhicitta) is not known. |
Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
1.While following the beginning-middle-and-end of in-breath with mindfulness, due to the mind that gets scattered internally, both body and mind are agitated (sāraddhā), stirred up (iñjitā) and fluttered (phanditā). |
Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
2.While following the beginning-middle-and-end of out-breath with mindfulness, due to the mind that gets scattered externally, both body and mind are agitated, stirred up and fluttered. |
Assāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
3.Due to the desire from longing for in-breath, from the practice of craving, both body and mind are agitated, stirred up and fluttered. |
Passāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
4.Due to the desire from longing for out-breath, from the practice of craving, both body and mind are agitated, stirred up and fluttered. |
Assāsenābhitunnassa passāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
5.Being burdened by the in-breath, due to yearning for getting the out-breath, both body and mind are agitated, stirred up and fluttered. |
Passāsenābhitunnassa assāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
6.Being burdened by the out-breath, due to yearning for getting the in-breath, both body and mind are agitated, stirred up and fluttered. |
Nimittaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
7.While adverting to the sign or theme of the in-breath, the mind being shaken, both body and mind are agitated, stirred up and fluttered. |
Assāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
8.While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Nimittaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
9.While adverting to the sign or theme of the out-breath, the mind being shaken, both body and mind are agitated, stirred up and fluttered. |
Passāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
10.While adverting to out-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Assāsaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
11.While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Passāsaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
12.While adverting to out-breath the mind being shaken by the sign or theme, both body and mind are agitated, stirred up and fluttered. |
Atītānudhāvanena cittena vikkhepānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
13.Due to a mind that runs back, that is befallen with distraction – both body and mind are agitated, stirred up and fluttered. |
Anāgatapaṭikaṅkhanena cittena vikampitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
14.Due to a mind that longs for the future, that is disturbed – both body and mind are agitated, stirred up and fluttered. |
Līnena cittena kosajjānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
15.Due to a sluggish mind, befallen with laziness, both body and mind are agitated, stirred up and fluttered. |
Atipaggahitena cittena uddhaccānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
16.Due to a over-strained mind, befallen with, both body and mind are agitated, stirred up and fluttered. |
Abhinatena cittena rāgānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
17.Due to a mind bent on pleasure, befallen with craving, both body and mind are agitated, stirred up and fluttered. |
Apanatena cittena byāpādānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
18.Due to a hostile mind, befallen with ill-will, both body and mind are agitated, stirred up and fluttered. |
Ānāpānassati yassa, paripuṇṇā abhāvitā; |
For whom contemplation of in&out breath is implemented (but) not well practiced, |
Kāyopi iñjito hoti, cittampi hoti iñjitaṃ; |
body is also stirred up, mind is also stirred up; |
Kāyopi phandito hoti, cittampi hoti phanditaṃ. |
body is also fluttered, mind is also fluttered. |
Ānāpānassati yassa, paripuṇṇā subhāvitā; |
For whom contemplation of in&out breath is implemented (and) well practiced, |
Kāyopi aniñjito hoti, cittampi hoti aniñjitaṃ; |
body is also not stirred up, mind is also not stirred up; |
Kāyopi aphandito hoti, cittampi hoti aphanditanti. |
body is also unfluttered, mind is also unfluttered. |
Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā ime aṭṭhārasa upakkilesā uppajjanti. |
To the one who is cleansed of these hindrances, these 18 corruptions arise, due to momentary unification (khaṇikasamodhānā), while practicing the concentration based on 16-faceted mindfulness of in&out breath. |
Upakkilesañāṇaniddeso tatiyo. |
Explanation of the knowledge of corruptions – the third. |
4. Vodānañāṇaniddeso |
4. Explanation of the knowledges of cleansing (Vodāna ñāṇa niddeso) |
Katamāni terasa vodāne ñāṇāni? |
What are the 13 knowledges of cleansing? |
Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. |
1.The mind that runs back is befallen with distraction – abandon that and it concentrates on one place – thus the mind does not go into distraction. |
Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. |
2.The mind that longs for the future is disturbed – abandon that and it gets settled there itself – thus the mind does not go into disturbance. |
Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
3.The sluggish mind is befallen with laziness – exert that and it abandons laziness – thus the mind does not go into distraction. |
Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
4.The over-strained mind is befallen with restlessness – restrain that and it abandons restlessness – thus the mind does not go into disturbance. |
Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
5.The mind bent on pleasure is befallen with craving – clearly comprehend that and it abandons craving – thus the mind does not go into distraction. |
Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. |
6.The hostile mind is befallen with ill-will – clearly comprehend that and it abandons ill-will – thus the mind does not go into disturbance. |
Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti. |
Due to these 6 reasons, the mind is clean, pure, focused. |
Katame te ekattā? |
How are they unified (ekattā)? |
Dānavosaggupaṭṭhānekattaṃ, |
7.They are unified by establishing relinquishment by generosity. |
samathanimittupaṭṭhānekattaṃ, |
8.They are unified by establishing concentration on the sign or theme. |
vaya-lakkhaṇupaṭṭhānekattaṃ, |
9.They are unified by the establishing of the characteristic of passing away. |
nirodhupaṭṭhānekattaṃ. |
10.They are unified by the establishing of cessation (Nibbāna). |
Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, |
The unification by establishing relinquishment by donation is for those who are intent on generosity. |
samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, |
The unification by establishing concentration on the sign or theme is for those who are engaged in the concentration of mind. |
vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, |
The unification by establishing of the characteristic of passing away is for the vipassana practitioners. |
nirodhupaṭṭhānekattañca ariyapuggalānaṃ – |
The unification by establishing of cessation is for noble persons. |
imehi catūhi ṭhānehi ekattagataṃ cittaṃ |
Due to these four reasons, the mind is one-pointed; there is the leaping forth due to |
paṭipadā-visuddhipakkhandañceva hoti, |
11.the purification of the practice, |
upekkhānubrūhitañca, |
12.unflappable dedication and |
ñāṇena ca sampahaṃsitaṃ. |
13.gladdening due to knowledge |
... |
(These are the 13 knowledges of cleansing) |
Paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? |
Of the first jhāna – what is the beginning, what is the middle, what is the end? |
Paṭhamassa jhānassa |
Of the first jhāna – |
paṭipadāvisuddhi ādi, |
purity of the practice is the beginning, |
upekkhānubrūhanā majjhe, |
unflappable dedication is the middle, |
sampahaṃsanā pariyosānaṃ. |
gladdening is the end. |
Paṭhamassa jhānassa paṭipadāvisuddhi ādi. |
Purity of the practice is the beginning of the first jhāna. |
Ādissa kati lakkhaṇāni? |
How many characteristics are there for the beginning? |
Ādissa tīṇi lakkhaṇāni. |
There are 3 characteristics for the beginning. |
Yo tassa paripantho tato cittaṃ visujjhati, |
1.It purifies the mind from that which is its obstacle, |
visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, |
2.Due to purification, the mind takes up the sign or theme of concentration precisely, |
paṭipannattā tattha cittaṃ pakkhandati. |
3.Due to taking up the practice of concentration the mind leaps forth from there. |
Yañca paripanthato cittaṃ visujjhati, |
It purifies the mind from that which is the obstacle. |
yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, |
It takes up the theme of concentration precisely, due to that which is the purity, |
yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. |
Mind leaps forth from there, due to that which the taking up of the practice – that purity of the practice is the beginning of the first jhāna. |
Ādissa imāni tīṇi lakkhaṇāni. |
These are the three characteristics of the beginning. |
Tena vuccati – ‘‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca’’. |
Therefore it is said, ‘The first jhāna is good in the beginning and endowed with (good) characteristics’. |
Paṭhamassa jhānassa upekkhānubrūhanā majjhe. |
Unflappable dedication is the middle of the first jhāna . |
Majjhassa kati lakkhaṇāni? |
How many characteristics are there for the middle? |
Majjhassa tīṇi lakkhaṇāni. |
The middle has three characteristics. |
Visuddhaṃ cittaṃ ajjhupekkhati, |
1.It takes care of the pure mind, |
samathapaṭipannaṃ ajjhupekkhati, |
2.It takes care of the concentration practice, |
ekattupaṭṭhānaṃ ajjhupekkhati. |
3.It takes care of the single-pointed-attention. |
Yañca visuddhaṃ cittaṃ ajjhupekkhati, |
And that which takes care of the pure mind, |
yañca samathapaṭipannaṃ ajjhupekkhati, |
which takes care of the practice of concentration, |
yañca ekattupaṭṭhānaṃ ajjhupekkhati – paṭhamassa jhānassa upekkhānubrūhanā majjhe. |
which takes care of the single-pointed-attention – that unflappable dedication is the middle of the first jhāna. |
Majjhassa imāni tīṇi lakkhaṇāni. |
These are the three characteristics of the middle. |
Tena vuccati – ‘‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca’’. |
Therefore it is said – ‘The first jhāna is good in the middle and endowed with (good) characteristics.’ |
Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. |
Gladdening is the end of the first jhāna. |
Pariyosānassa kati lakkhaṇāni? |
How many characteristics are there for the end? |
Pariyosānassa cattāri lakkhaṇāni. |
There are four characteristics of the end. |
Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, |
1.Gladdening in terms of not-outpacing the phenomena that arise together with it, |
indriyānaṃ ekarasaṭṭhena sampahaṃsanā, |
2.Gladdening in terms of the faculties unifying, |
tadupagavīriyavāhanaṭṭhena sampahaṃsanā, |
3.Gladdening in terms of making full use of the energy that arises therewith, |
āsevanaṭṭhena sampahaṃsanā. |
4.Gladdening in terms of repeated practice – |
Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. |
The end of the first jhāna is gladdening. |
Pariyosānassa imāni cattāri lakkhaṇāni. |
These are the four characteristics of the end. |
Tena vuccati – ‘‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañca’’. |
Therefore it is said, ‘The first jhāna is good in the beginning, endowed with (good) characteristics.’ |
Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with initial thought, endowed with applied thought, endowed with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Dutiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? |
Of the second jhāna – what is the beginning, what is the middle, what is the end? |
Dutiyassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ…pe… |
Of the second jhāna – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ pītisampannañceva hoti sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
…Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Tatiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ… |
Of the third jhāna – what is the beginning, what is the middle, what is the end? |
pe… |
Of the third jhāna – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ sukhasampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
…Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Catutthassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ… |
Of the fourth jhāna – what is the beginning, what is the middle, what is the end? |
pe… |
Of the fourth jhāna – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannañca upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
…Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with equanimity, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Ākāsānañcāyatanasamāpattiyā…pe… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannaṃ ca…pe… paññāsampannañca. |
Of the attainment of the sphere of limitless space… Of the attainment of the sphere of consciousness… Of the attainment of the sphere of nothingness… Of the attainment of the sphere of neither perception nor non-perception what is the beginning, what is the middle, what is the end… …Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with equanimity, endowed with resoluteness of mind… …endowed with wisdom. |
Aniccānupassanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… |
Of the contemplation of impermanence, what is the beginning, what is the middle, what is the end… |
evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Dukkhānupassanāya…pe… anattānupassanāya… nibbidānupassanāya… virāgānupassanāya… nirodhānupassanāya… paṭinissaggānupassanāya… khayānupassanāya… vayānupassanāya… vipariṇāmānupassanāya… animittānupassanāya… appaṇihitānupassanāya… suññatānupassanāya… adhipaññādhammavipassanāya… yathābhūtañāṇadassanāya… ādīnavānupassanāya… paṭisaṅkhānupassanāya… vivaṭṭanānupassanāya… paññāsampannañca. |
Of the contemplation of suffering… Of the contemplation of non-self… Of the contemplation of detachment… Of the contemplation of dispassion… Of the contemplation of cessation… Of the contemplation of forsaking… Of the contemplation of destruction… Of the contemplation of passing away… Of the contemplation of change… Of the contemplation of signlessness… Of the contemplation of desirelessness… Of the contemplation of emptiness… Of the contemplation of insight of the phenomena of higher wisdom… Of the contemplation of the knowledge of as-it-is… Of the contemplation of drawback… Of the contemplation of reflection… Of the contemplation of devolution… …endowed with wisdom. |
Sotāpattimaggassa…pe… sakadāgāmimaggassa… anāgāmimaggassa… |
Of the Path of Stream-entry… of the Path of Once-returner… Of the Path of Non-returner.. |
arahattamaggassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Arahattamaggassa paṭipadāvisuddhi ādi upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. |
Of the Path of Arahantship – what is the beginning, what is the middle, what is the end?Of the Path of Arahantship – purity of the practice is the beginning, unflappable dedication is the middle, gladdening is the end. |
Arahattamaggassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? |
Purity of the practice is the beginning of the Path of Arahantship. How many characteristics are there for the beginning? |
Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. |
There are 3 characteristics for the beginning. It purifies the mind from that which is its obstacle. Due to purification, the mind takes up the sign or theme of concentration precisely. Due to taking up the practice of concentration the mind leaps forth from there. |
Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati – arahattamaggassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo ādikalyāṇo ceva hoti lakkhaṇasampanno ca’’. |
It purifies the mind from that which is the obstacle.It takes up the theme of concentration precisely, due to that which is the purity. Mind leaps forth from there, due to that which the taking up of the practice – that purity of the practice is the beginning of the Path of Arahantship.These are the three characteristics of the beginning. Therefore it is said, ‘The Path of Arahantship is good in the beginning and endowed with (good) characteristics’. |
Arahattamaggassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? |
The middle of the Path of Arahantship is unflappable dedication. How many characteristics are there for the middle? |
Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Tena vuccati – ‘‘arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca’’. |
The middle has three characteristics. It takes care of the pure mind. It takes care of the concentration practice. It takes care of the single-pointed-attention. And that which takes care of the pure mind, which takes care of the practice of concentration, which takes care of the single-pointed-attention – that unflappable dedication is the middle of the Path of Arahantship. These are the three characteristics of the middle. Therefore it is said – ‘The Path of Arahantship is good in the middle and endowed with (good) characteristics.’ |
Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? |
Gladdening is the end of the Path of Arahantship. How many characteristics are there for the end? |
Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo pariyosānakalyāṇo ceva hoti lakkhaṇasampanno ca’’. |
There are four characteristics of the end. Gladdening in terms of not-out-pacing the phenomena that arise together with it, gladdening in terms of the faculties becoming unified, gladdening in terms of making full use of the energy that arises therewith, gladdening in terms of repeated practice – The end of the Path of Arahantship is gladdening. These are the four characteristics of the end. Therefore it is said, ‘The Path of Arahantship is good in the beginning, endowed with (good) characteristics.’ |
Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. |
Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with initial thought, endowed with applied thought, endowed with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom. |
Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
The (sign) theme, in-breath, out-breath are not the object of a single citta. |
Ajānato ca tayo dhamme, bhāvanā nupalabbhati. |
And not knowing these three phenomena, he does not obtain development. |
Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
The (sign) theme, in-breath, out-breath are not the object of a single citta. |
Jānato ca tayo dhamme, bhāvanā upalabbhatīti. |
And knowing these three phenomena, he obtains development. |
Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati? |
How these three phenomena are not the object of a single consciousness (citta), and how these three phenomena are not known, how the mind does not go to distraction, (but) makes manifest the effort, implements the method, attains distinction? |
Seyyathāpi rukkho same bhūmibhāge nikkhitto. Tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti; na āgate vā gate vā kakacadante manasi karoti. Na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. |
Like a tree established on level ground. A man might cut that (tree) with a saw. The man’s mindfulness is established to the extent of the teeth of the saw that touch the tree – he does not pay attention to the teeth of the saw that came or went. The teeth of the saw that came or went are not known. The effort is made manifest. The method is implemented. |
Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanā nimittaṃ. |
Like the tree established on level ground – so is the associated theme. |
Yathā kakacadantā, evaṃ assāsapassāsā. |
Like the teeth of the saw – so is the in and out breath. |
Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. |
Just as the man’s mindfulness is established to the extent of the teeth of the saw that touch the tree – he does not pay attention to the teeth of the saw that came or went. The teeth of the saw that came or went are not known. The effort is made manifest. The method is implemented. |
Evamevaṃ bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti. Visesamadhigacchati padhānañca. |
In the same way, the monk establishes mindfulness at the tip of the nose or rim of the mouth and sits – does not pay attention to the in&out breath that came or went. The in and out breaths that came and went are not known. The effort is made manifest. The method is implemented. The supreme distinction is attained. |
Katamaṃ padhānaṃ? |
What is effort? |
Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. |
For the one who puts forth effort, the body and mind is employable – this is effort. |
Katamo payogo? |
What is the method? |
Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti – ayaṃ payogo. |
For the one who puts forth effort, the corruptions are abandoned, applied thought is appeased – this is method. |
Katamo viseso? |
What is the distinction? |
Āraddhavīriyassa saññojanā pahīyanti, anusayā byantīhonti . Ayaṃ viseso. |
For the one who puts forth effort, the fetters are abandoned, tendencies are removed – this is the distinction. |
Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, |
Thus these three phenomena are not the object of a single consciousness(citta). |
na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati. |
These three phenomena are not unknown, the mind does not go to distraction, the effort is made manifest, the method is implemented, the distinction is attained. |
... |
NOTE: The chapter on cleansing is completed here. The following is a verse with each term explained – it seems to be inserted into this chapter. |
Ānāpānassati yassa, paripuṇṇā subhāvitā; |
Ānāpānassati yassa, paripuṇṇā subhāvitā; |
Anupubbaṃ paricitā, yathā buddhena desitā; |
Anupubbaṃ paricitā, yathā buddhena desitā; |
So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti. |
So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti. |
Ānanti assāso, no passāso. |
“Āna” means in-breath, not out-breath. |
Apānanti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati. Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhāti. |
“Apāna” means out-breath, not in-breath. Mindfulness is established in terms of in-breath, mindfulness is established in terms of out-breath. Whoever breaths in, there is establishing (in terms) of that, whoever breaths out, he establishes that. |
Paripuṇṇāti pariggahaṭṭhena paripuṇṇā, parivāraṭṭhena paripuṇṇā, paripūraṭṭhena paripuṇṇā. |
“Paripuṇṇā” means by gaining it, it is fulfilled; by being accompanied by it, it is fulfilled; by being fulfilled it is complete, fulfilled. |
Subhāvitāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. |
“Subhāvitā” means the four kinds of developing – there, developing by not out-running the arisen phenomena; developing by the faculties becoming essentially the same; developing by riding the energy produced from that; developing by practicing. |
Tassime cattāro bhāvanaṭṭhā yānīkatā honti vatthukatā anuṭṭhitā paricitā susamāraddhā. |
By these four (kinds of) developing, it is mastered, practiced thoroughly, accomplished, acquired, fully undertaken. |
Yānīkatāti yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto vesārajjappatto. Tassa me te dhammā āvajjanapaṭibaddhā honti ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Tena vuccati – ‘‘yānīkatā’’ti. |
“Yānīkatā” means where ever he wishes to, he attains it completely, strongly, skillfully. Those phenomena are with blamelessness, desired for, paid attention to, mind-born. Therefore it is said – “yānikatā”. |
Vatthukatāti yasmiṃ yasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti, tasmiṃ tasmiṃ vatthusmiṃ sati supaṭṭhitā hoti. Yasmiṃ yasmiṃ vā pana vatthusmiṃ sati sūpaṭṭhitā hoti, tasmiṃ tasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti. Tena vuccati – ‘‘vatthukatā’’ti. |
“Vatthukatā” means in whatever thing on which the mind is strongly willed upon, mindfulness is well established on that thing. Or whatever thing on which mindfulness is well established, the mind is willed upon, the mind is strongly willed upon. Therefore it is said – “vatthukatā”. |
Anuṭṭhitāti vatthusmiṃ yena yena cittaṃ abhinīharati tena tena sati anuparivattati. Yena yena vā pana sati anuparivattati tena tena cittaṃ abhinīharati. Tena vuccati – ‘‘anuṭṭhitā’’ti. |
“Anuṭṭhitā” means by whatever thing the mind directed to, mindfulness circles around by that. Or by whatever the mindfulness circles around, the mind is directed to that. Therefore, it is said, “anuṭṭhitā”. |
Paricitāti pariggahaṭṭhena paricitā, parivāraṭṭhena paricitā, paripūraṭṭhena paricitā. Satiyā pariggaṇhanto jināti pāpake akusale dhamme. Tena vuccati – ‘‘paricitā’’ti. |
“Paricitā” means by taking it up, it is acquired ; by keeping to it, it is acquired; by fulfilling it, it is acquired. He conquers the evil, unwholesome phenomena by taking it up with mindfulness. Therefore it is said – “paricitā”. |
Susamāraddhāti cattāro susamāraddhā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena susamāraddhā, indriyānaṃ ekarasaṭṭhena susamāraddhā, tadupagavīriyavāhanaṭṭhena susamāraddhā, tappaccanīkānaṃ kilesānaṃ susamūhatattā susamāraddhā. |
“Susamāraddha” means four kinds of full-undertaking – it is fully undertaken by not out-running the dhammas that arise there; it is fully undertaken by the oneness of faculties; it is fully undertaken by flowing with the energy that arises from that; it is fully undertaken by totally pulling out the adverse defilements. |
Susamanti atthi samaṃ, atthi susamaṃ. |
“Susama” means there is evenness, there is regularity. |
Katamaṃ samaṃ? |
What is even? |
Ye tattha jātā anavajjā kusalā bodhipakkhiyā – idaṃ samaṃ. |
Those that are born there that are blameless, wholesome, factors of enlightenment – that is even. |
Katamaṃ susamaṃ? |
What is regular? |
Yaṃ tesaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ – idaṃ susamaṃ. Iti idañca samaṃ idañca susamaṃ ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammūḷā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Tena vuccati – ‘‘susamāraddhā’’ti. |
That which is the object of those phenomena, the cessation, Nibbāna – that is regular. Thus this is the evenness and this is the regualarity that is known, seen, understood, realized, contacted by wisdom. The effort is aroused, unshaken; mindfulness is established, unfuddled; body is tranquil, pacified; mind is concentrated, single-pointed. Therefore it is said – “susamāraddhā”. |
Anupubbaṃ paricitāti dīghaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Dīghaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā…pe… paṭinissaggānupassī assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Paṭinissaggānupassī passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Sabbāpi soḷasavatthukā ānāpānassatiyo aññamaññaṃ paricitā ceva honti anuparicitā ca. Tena vuccati – ‘‘anupubbaparicitā’’ti. |
“Anupubbaṃ paricitā” means by long in-breath it was acquired before, will continue to be acquired later; by long out-breath it was acquired before, will continue to be acquired later; by short in-breath it was acquired before, will continue to be acquired later; by short out-breath it was acquired before, will continue to be acquired later… by breathing out, contemplating giving up, it was acquired before, will continue to be acquired later. All the 16-aspects of mindfulness of in&out breaths are mutually acquired, continually acquired. Therefore it is said – “anupubbaparicitā”. |
Yathāti dasa yathatthā – attadamathattho yathattho, attasamathattho yathattho, attaparinibbāpanattho yathattho, abhiññattho yathattho, pariññattho yathattho, pahānattho yathattho, bhāvanattho yathattho, sacchikiriyattho yathattho, saccābhisamayattho yathattho, nirodhe patiṭṭhāpakattho yathattho. |
“Yathā” means there are 10 kinds of meaning for ‘as’ – taming of self; calming of self; ending of kilesas in oneself; knowing; comprehending; abandoning; developing; realizing; realizing the truth; establishing in cessation. |
Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi, balesu ca vasībhāvaṃ. |
“Buddho” means he who is the Blessed One, Self-arisen, sans teacher, penetrated the truths by himself the previously unheard of phenomena. And who attained full enlightenment there; and acquired the strengths. |
Buddhoti kenaṭṭhena buddho? |
“Buddho” means in what sense is he “Buddho”? |
Bujjhitā saccānīti – buddho. |
He understood the truths – thus he is Buddho. |
Bodhetā pajāyāti – buddho. |
He teacher of the people – thus he is Buddho. |
Sabbaññutāya buddho. |
He is Buddho due to Full-enlightenment. |
Sabbadassāvitāya buddho. |
He is Buddho due to Complete-vision. |
Anaññaneyyatāya buddho. |
He is Buddho due to Being-unled-by-others. |
Visavitāya buddho. |
He is Buddho due to blossoming. |
Khīṇāsavasaṅkhātena buddho. |
He is Buddho due to destruction of cankers. |
Nirupalepasaṅkhātena buddho. |
He is Buddho due to unbesmearedness. |
Ekantavītarāgoti – buddho. |
He is Buddho as he is absolutely devoid of craving. |
Ekantavītadosoti – buddho. |
He is Buddho as he is absolutely devoid of ill-will. |
Ekantavītamohoti – buddho. |
He is Buddho as he is absolutely devoid of delusion. |
Ekantanikkilesoti – buddho. |
He is Buddho as he is absolutely without defilements. |
Ekāyanamaggaṃ gatoti – buddho. |
He is Buddho as he went of the Only-Path. |
Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti – buddho. |
He is Buddho as he comprehended perfectly, the only, the supreme, full-enlightenment. |
Abuddhivihatattā buddhipaṭilābhā – buddho. |
He is Buddho due to destruction of anti-wisdom and attaining wisdom. |
Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. |
Buddho does not mean a name given by mother, not given by father, not given by brother, not given by sister, not given by friends and colleagues, not given by blood-relations, not given by monks and learned people, not given by gods. |
Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ – buddhoti. |
This is pertaining to deliverance of the Buddha, of the Blessed One, at the root of the Bodhi-tree – (the deliverance) that was together with the acquiring of omnipotence; (that is) a designation due to realization – namely – Buddho. |
Desitāti attadamathattho yathattho yathā buddhena desito, |
“Desita” means as it is taught by the Buddha – the meaning of ‘as’ is ‘taming of self’; |
attasamathattho yathattho yathā buddhena desito, |
as it is taught by the Buddha – the meaning of ‘as’ is ‘calming of self’; |
attaparinibbāpanattho yathattho yathā buddhena desito…pe… |
as it is taught by the Buddha – the meaning of ‘as’ is ‘ending of kilesas in oneself’… |
nirodhe patiṭṭhāpakattho yathattho yathā buddhena desito. |
as it is taught by the Buddha – the meaning of ‘as’ is ‘establishing of cessation’. |
Soti gahaṭṭho vā hoti pabbajito vā. |
“So” means householder or renunciate. |
Lokoti. Khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko. Eko loko – sabbe sattā āhāraṭṭhitikā…pe… aṭṭhārasa lokā – aṭṭhārasa dhātuyo. |
“Loko” means the world of aggregates, the world of elements, the world of bases, the unfortunate world becoming, the unfortunate world birth, the higher world becoming, the fortunate world becoming, the fortunate world birth. There is one world – all being depend on sustenance… … there are eight worlds – the eight elements. |
Pabhāsetīti attadamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attasamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attaparinibbāpanatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti…pe… nirodhe patiṭṭhāpakatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. |
“Pabāseti” means the perfect comprehension in the sense as in taming of one’s self. He casts light on, shines, illuminates this world. The perfect comprehension as in the sense of calming one’s self. He casts light on, shines, illuminates this world. Perfect comprehension as in the sense of ending kilesas in oneself. He casts light on, shines, illuminates this world… Perfect comprehension as in the sense of establishing in cessation. He casts light on, shines, illuminates this world. |
Abbhā muttova candimāti yathā abbhā, evaṃ kilesā. Yathā cando, evaṃ ariyañāṇaṃ. Yathā candimā devaputto, evaṃ bhikkhu. Yathā cando abbhā mutto mahikā mutto dhūmarajā mutto rāhugahaṇā vippamutto bhāsate ca tapate ca virocate ca, evamevaṃ bhikkhu sabbakilesehi vippamutto bhāsate ca tapate ca virocate ca. Tena vuccati – abbhā muttova candimāti. |
“Abbhā muttova candimā” – as the clouds, so the defilements. As the moon, so the Noble Ones. As the moon-god, so the monk. As the moon is released from clouds, released from frost, released from smoke and dust, released from eclipse – well-released it shines and glows and gleams, in the same way the monk well-released from all defilements shines and glows and gleams. Therefore it is said – “abbhā muttova candimā”. |
Imāni terasa vodāne ñāṇāni. |
These are the thirteen knowledges of cleansing. |
Vodānañāṇaniddeso catuttho. |
Explanation of the thirteen knowledges of cleansing – The fourth. |
Bhāṇavāro. |
5. Satokāriñāṇaniddeso |
5. Explanation of the knowledges of the mindful-one (Satokāri ñāṇa niddeso) |
Katamāni bāttiṃsa satokārissa ñāṇāni? |
What are the 32 knowledges of the mindful-one? |
Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. |
Here, a monk goes to a forest or root-of-a-tree or a lonely place and sits, having bent (legs) cross-wise, having made the body straighten up, having established the upheld mindfulness. He breathes in mindfully, breathes out mindfully. |
Dīghaṃ vā assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti. |
1. Breathing in long, he knows, “I am breathing in long”. |
Dīghaṃ vā passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti. |
2. Breathing out long, he knows, “I am breathing out long”. |
Rassaṃ vā assasanto ‘‘rassaṃ assasāmī’’ti pajānāti. |
3. Breathing in short, he knows, “I am breathing in short”. |
Rassaṃ vā passasanto ‘‘rassaṃ passasāmī’’ti pajānāti. |
4. Breathing out short, he knows, “I am breathing out short”. whole body”. |
‘‘Sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati. |
6. He trains himself (thus), “I will breathe out experiencing the whole |
‘‘Sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati. |
5. He trains himself (thus), “I will breathe in experiencing the body”. |
‘‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati. |
7. He trains himself (thus), “I will breathe in calming the bodily-fabrication”. |
‘‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. |
8. He trains himself (thus), “I will breathe out calming the bodily-fabrication”. |
Pītipaṭisaṃvedī…pe… |
9. He trains himself (thus), “I will breathe in experiencing joy”. |
| 10. He trains himself (thus), “I will breathe out experiencing joy”. | |
sukhapaṭisaṃvedī… |
11. He trains himself (thus), “I will breathe in experiencing pleasure”. |
| 12. He trains himself (thus), “I will breathe out experiencing pleasure”. | |
cittasaṅkhārapaṭisaṃvedī … |
13. He trains himself (thus), “I will breathe in experiencing the mental-fabrications”. |
| 14. He trains himself (thus), “I will breathe out experiencing the mental-fabrications”. | |
passambhayaṃ cittasaṅkhāraṃ… |
15. He trains himself (thus), “I will breathe in calming the mental-fabrications”. |
| 16. He trains himself (thus), “I will breathe out calming the mental-fabrications”. | |
cittapaṭisaṃvedī… |
17. He trains himself (thus), “I will breathe in experiencing the mind”. |
| 18. He trains himself (thus), “I will breathe out experiencing the mind”. | |
abhippamodayaṃ cittaṃ… |
19. He trains himself (thus), “I will breathe in gladdening the mind”. |
| 20. He trains himself (thus), “I will breathe out gladdening the mind”. | |
samādahaṃ cittaṃ… |
21. He trains himself (thus), “I will breathe in concentrating the mind”. |
| 22. He trains himself (thus), “I will breathe out concentrating the mind”. | |
vimocayaṃ cittaṃ… |
23. He trains himself (thus), “I will breathe in releasing the mind”. |
| 24. He trains himself (thus), “I will breathe out releasing the mind”. | |
aniccānupassī… |
25. He trains himself (thus), “I will breathe in contemplating impermanence”. |
| 26. He trains himself (thus), “I will breathe out contemplating impermanence”. | |
virāgānupassī… |
27. He trains himself (thus), “I will breathe in contemplating dispassion”. |
| 28. He trains himself (thus), “I will breathe out contemplating dispassion”. | |
nirodhānupassī… |
29. He trains himself (thus), “I will breathe in contemplating cessation”. |
| 30. He trains himself (thus), “I will breathe out contemplating cessation”. | |
‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati. |
31. He trains himself (thus), “I will breathe in contemplating forsaking”. |
‘‘Paṭinissaggānupassī passasissāmī’’ti sikkhati. |
32. He trains himself (thus), “I will breathe out contemplating forsaking”. |
Idhāti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. |
“Idhā” means in this view, in this forbearance, in this choice, in this adoption, in this Teaching, in this discipline, in this discipline-of-teaching, in this scripture, in this brahma-faring, in this Teaching, in this Teacher’s Dispensation. Therefore it is said – “idha”. |
Bhikkhūti puthujjanakalyāṇako vā hoti bhikkhu sekkho vā arahā vā akuppadhammo. |
“Bhikkhū” means a virtuous-ordinary person or a trainee monk or an arahant of unshakeable nature. |
Araññanti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. |
“Arañña” means – after one gets out, all that is beyond the gate-post of the city is forest(arañña). |
Rukkhamūlanti yattha bhikkhuno āsanaṃ paññattaṃ hoti mañco vā pīṭhaṃ vā bhisi vā taṭṭikā vā cammakhaṇḍo vā tiṇasantharo vā paṇṇasantharo vā palālasantharo vā, tattha bhikkhu caṅkamati vā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. |
“Rukkhamūla” means the place where the monk’s prepared seat or couch or chair or cushion or mat or leather seating or grass-spreading or leaf-spreading or straw-spreading is present; that place where the monk does walking(meditation) or standing (meditation) or sitting or lies down(makes his bed). |
Suññanti kenaci anākiṇṇaṃ hoti gahaṭṭhehi vā pabbajitehi vā. |
“Suñña” means any place that is not crowded either householders or renounced ones. |
Agāranti vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. |
“Agāra” means a monastery, a wide roofed house, palace, multi-storied house, cave. |
Nisīdati pallaṅkaṃ ābhujitvāti nisinno hoti pallaṅkaṃ ābhujitvā. |
“Nisīdati pallaṅkaṃ ābhujitvā” means (he) had sat down having bent his legs cross-wise. |
Ujuṃ kāyaṃ paṇidhāyāti ujuko hoti kāyo ṭhito supaṇihito. |
“Ujuṃ kāyaṃ paṇidhāyā” means the body is straight, stays up, good posture. |
Parimukhaṃ satiṃ upaṭṭhapetvāti. |
“Parimukhaṃ satiṃ upaṭṭhapetvā” – |
Parīti pariggahaṭṭho. |
“Parī” in the sense of taking up (holding or grasping). |
Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti. |
“Mukha” in the sense of ‘the way out’ (entrance). “Sati” in the sense of establishing. Therefore it is said, “parimukhaṃ satiṃ upaṭṭhapetvā”. |
Satova assasati, sato passasatīti bāttiṃsāya ākārehi sato kārī hoti. |
“Satova assasati, sato passasati” – by the 32 ways, he is mindful. |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long inhalation. By that mindfulness, by that knowledge, he is mindful. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long exhalation. By that mindfulness, by that knowledge, he is mindful. |
Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short inhalation. By that mindfulness, by that knowledge, he is mindful. |
Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short exhalation. By that mindfulness, by that knowledge, he is mindful… |
paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of inhaling, (while) contemplating forsaking. By that mindfulness, by that knowledge, he is mindful. |
Paṭhamacatukkaniddeso |
Explanation of the first quartet |
Kathaṃ dīghaṃ assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti, dīghaṃ passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti? |
How does he know that, “I am breathing in long”, while breathing in? (How does he know that,) “I am breathing out long”, while breathing out ? |
Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, |
1.He breathes in a long in-breath that is deemed long; |
dīghaṃ passāsaṃ addhānasaṅkhāte passasati, |
2.he breathes out a long out-breath that is deemed long; |
dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
3.he merely breathes in and merely breathes out long in and out breaths that are deemed long. |
Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. |
4.A willingness arises while breathing in and breathing out long in and out breaths that are deemed long. |
Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, |
Due to the willingness, he breathes in a long breath that is more subtle than that. |
chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, |
5.Due to the willingness, he breathes out a long breath that is more subtle than that. |
chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
6.Due to the willingness, he breathes in and breathes out long breaths that are more subtle than that. |
Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. |
7.Gladness arises, as he breathes in and breathes out long breaths that are more subtle than that, through the willingness. |
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, |
Due to the gladness, he breathes in a long breath that is more subtle than that. |
pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, |
8.Due to the gladness, he breathes out a long breath that is more subtle than that. |
pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
9.Due to the gladness, he breathes in and breathes out long breaths that are more subtle than that. |
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsāpi cittaṃ vivattati, upekkhā saṇṭhāti. |
The mind subsides from the long in and out breaths and equanimity or balance is established – as he breathes in and breathes out long breaths that are more subtle than that, through gladness. |
Imehi navahākārehi dīghaṃ assāsapassāsā kāyo. |
By these 9 ways the long in and out breaths are ‘body’. |
Upaṭṭhānaṃ sati. |
The establishing is mindfulness. |
Anupassanā ñāṇaṃ. |
The contemplation is knowledge. |
Kāyo upaṭṭhānaṃ, no sati; |
The establishing of the ‘body’ is not the mindfulness. |
sati upaṭṭhānañceva sati ca. |
Only the ‘establishing of mindfulness’ in mindfulness. |
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. |
By that mindfulness, by that knowledge, he contemplates that ‘body’. |
Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
Therefore it is said as, “kāye kāyānupassanāsatipaṭṭhānabhāvanā” . |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati? |
“Anupassatī” – how does he contemplate that ‘body’? |
Aniccato anupassati, no niccato. |
He contemplates as impermanent – not as permanent. |
Dukkhato anupassati, no sukhato. |
He contemplates as suffering – not as pleasant. |
Anattato anupassati, no attato. |
He contemplates as not-self – not as self. |
Nibbindati, no nandati. |
He is disgusted with – does not rejoice. |
Virajjati, no rajjati. |
He gets detached from – is not attached to it. |
Nirodheti, no samudeti. |
He eradicates – does not give rise to. |
Paṭinissajjati, no ādiyati. |
He forsakes – does not take it up. |
Aniccato anupassanto niccasaññaṃ pajahati. |
Contemplating as impermanent – he abandons the perception of permanence. |
Dukkhato anupassanto sukhasaññaṃ pajahati. |
Contemplating as suffering – he abandons the perception of pleasantness. |
Anattato anupassanto attasaññaṃ pajahati. |
Contemplating as not-self – he abandons the perception of selfhood. |
Nibbindanto nandiṃ pajahati. |
While being disgusted – he abandons rejoicing. |
Virajjanto rāgaṃ pajahati. |
While being detached from – he abandons attachment. |
Nirodhento samudayaṃ pajahati. |
While eradicating – he abandons giving rise to. |
Paṭinissajjanto ādānaṃ pajahati. |
While forsaking – he abandons taking up. |
Evaṃ taṃ kāyaṃ anupassati. |
Thus he contemplates that ‘body’. |
Bhāvanāti catasso bhāvanā – |
“Bhāvanā” means the four (kinds of) developing – there, |
tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, |
developing in terms of not out-running the arisen phenomena; |
indriyānaṃ ekarasaṭṭhena bhāvanā, |
developing in terms of the faculties becoming essentially the same; |
tadupagavīriyavāhanaṭṭhena bhāvanā, |
developing in terms of riding the energy produced from that; |
āsevanaṭṭhena bhāvanā. |
developing in terms of practicing. |
Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in and out breaths – |
vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
sensations arise, that are known; known, they are present; known, they go to disappearance. |
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Known, perceptions arise; known, they are present; known, they go to disappearance. |
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Known, thoughts arise; known, they are present; known, they go to disappearance. |
Kathaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? |
How do the sensations arise, known; known, how are they present; known, how do they go to disappearance? |
Kathaṃ vedanāya uppādo vidito hoti? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Taṇhāsamudayā vedanāsamudayoti… kammasamudayā vedanāsamudayoti… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. |
“From the arising of ignorance, sensation arises” – in the sense of the arising of the condition, the arising of sensation is known. “From the arising of craving, sensation arises”… “From the arising of action, sensation arises”… “From the arising of contact, sensation arises” – in the sense of the arising of the condition, the arising of the sensation is known. |
Nibbattilakkhaṇaṃ passatopi vedanāya uppādo vidito hoti. |
Seeing the characteristic nature of origination, the arising of sensation is known. |
Evaṃ vedanāya uppādo vidito hoti. |
Thus the arising of sensation is known. |
Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? |
How is the presence of sensation known? |
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “impermanent”, the presence of decay is known. |
Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “suffering”, the presence of fearsomeness is known. |
Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “not-self”, the presence of emptiness is known. |
Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti. |
Thus the presence of sensation is known. |
Kathaṃ vedanāya atthaṅgamo vidito hoti? |
How is the disappearance of sensation known? |
Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Taṇhānirodhā vedanānirodhoti …pe… kammanirodhā vedanānirodhoti…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. |
“From the ceasing of ignorance, sensation ceases” – in the sense of the ceasing of the condition, the ceasing of sensation is known. “From the ceasing of craving, sensation ceases”… “From the ceasing of action, sensation ceases”… “From the ceasing of contact, sensation ceases” – in the sense of the ceasing of the condition, the ceasing of the sensation is known. |
Vipariṇāmalakkhaṇaṃ passatopi vedanāya atthaṅgamo vidito hoti. |
Seeing the characteristic nature of changebleness, the ceasing of sensation is known. |
Evaṃ vedanāya atthaṅgamo vidito hoti. Evaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Thus the ceasing of sensation is known. |
Kathaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? |
How do the perceptions arise, known; known, how are they present; known, how do they go to disappearance? |
Kathaṃ saññāya uppādo vidito hoti? Avijjāsamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Taṇhāsamudayā saññāsamudayoti…pe… kammasamudayā saññāsamudayoti…pe… phassasamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. |
“From the arising of ignorance, perception arises” – in the sense of the arising of the condition, the arising of perception is known. “From the arising of craving, perception arises”… “From the arising of action, perception arises”… “From the arising of contact, perception arises” – in the sense of the arising of the condition, the arising of the perception is known. |
Nibbattilakkhaṇaṃ passatopi saññāya uppādo vidito hoti. |
Seeing the characteristic nature of origination, the arising of perception is known. |
Evaṃ saññāya uppādo vidito hoti. |
Thus the arising of perception is known. |
Kathaṃ saññāya upaṭṭhānaṃ viditaṃ hoti? |
How is the presence of perception known? |
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “impermanent”, the presence of decay is known. |
Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “suffering”, the presence of fearsomeness is known. |
Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “not-self”, the presence of emptiness is known. |
Evaṃ saññāya upaṭṭhānaṃ viditaṃ hoti. |
Thus the presence of perception is known. |
Kathaṃ saññāya atthaṅgamo vidito hoti? |
How is the disappearance of perception known? |
Avijjānirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Taṇhānirodhā saññānirodhoti…pe… kammanirodhā saññānirodhoti…pe… phassanirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. |
“From the ceasing of ignorance, perception ceases” – in the sense of the ceasing of the condition, the ceasing of perception is known. “From the ceasing of craving, perception ceases”… “From the ceasing of action, perception ceases”… “From the ceasing of contact, perception ceases” – in the sense of the ceasing of the condition, the ceasing of the perception is known. |
Vipariṇāmalakkhaṇaṃ passatopi saññāya atthaṅgamo vidito hoti. |
Seeing the characteristic nature of changebleness, the ceasing of perception is known. |
Evaṃ saññāya atthaṅgamo vidito hoti. Evaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Thus the ceasing of perception is known. |
Kathaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? |
How do the thoughts arise, known; known, how are they present; known, how do they go to disappearance? |
Kathaṃ vitakkānaṃ uppādo vidito hoti? Avijjāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Taṇhāsamudayā vitakkasamudayoti…pe… kammasamudayā vitakkasamudayoti…pe… saññāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. |
“From the arising of ignorance, thought arises” – in the sense of the arising of the condition, the arising of thought is known. “From the arising of craving, thought arises”… “From the arising of action, thought arises”… “From the arising of contact, thought arises” – in the sense of the arising of the condition, the arising of the thought is known. |
Nibbattilakkhaṇaṃ passatopi vitakkānaṃ uppādo vidito hoti. |
Seeing the characteristic nature of origination, the arising of thought is known. |
Evaṃ vitakkānaṃ uppādo vidito hoti. |
Thus the arising of thought is known. |
Kathaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti? |
How is the presence of thought known? |
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “impermanent”, the presence of decay is known. |
Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “suffering”, the presence of fearsomeness is known. |
Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. |
While paying attention as “not-self”, the presence of emptiness is known. |
Evaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti. |
Thus the presence of thought is known. |
Kathaṃ vitakkānaṃ atthaṅgamo vidito hoti? |
How is the disappearance of thought known? |
Avijjānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Taṇhānirodhā vitakkanirodhoti…pe… kammanirodhā vitakkanirodhoti…pe… saññānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. |
“From the ceasing of ignorance, thought ceases” – in the sense of the ceasing of the condition, the ceasing of thought is known. “From the ceasing of craving, thought ceases”… “From the ceasing of action, thought ceases”… “From the ceasing of contact, thought ceases” – in the sense of the ceasing of the condition, the ceasing of the thought is known. |
Vipariṇāmalakkhaṇaṃ passatopi vitakkānaṃ atthaṅgamo vidito hoti. |
Seeing the characteristic nature of changebleness, the ceasing of thought is known. |
Evaṃ vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
Thus the ceasing of thought is known. |
Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati. |
He integrates the faculties while being aware of the single-pointedness and non-distraction of the mind in terms of the long in and out breaths; he knows the sphere; he fathoms the even-ing out; …he integrates the path; integrates the phenomena; knows the sphere; fathoms evenness or consistency (even-keeled). |
Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? |
“Indriyāni samodhāneti” – how does one integrate the faculties? |
Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti, |
In the sense of resoluteness, one integrates faith-faculty, saddhindriya. |
paggahaṭṭhena vīriyindriyaṃ samodhāneti, |
In the sense of exertion, one integrates effort-faculty, vīriyindriya. |
upaṭṭhānaṭṭhena satindriyaṃ samodhāneti, |
In the sense of attentiveness, one integrates mindfulness-faculty, satindriya. |
avikkhepaṭṭhena samādhindriyaṃ samodhāneti, |
In the sense of undistratedness, one integrates concentration-faculty, samādhindriya. |
dassanaṭṭhena paññindriyaṃ samodhāneti. |
In the sense of seeing, one integrates wisdom-faculty, paññindriya. |
Ayaṃ puggalo imāni indriyāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘indriyāni samodhānetī’’ti. |
A person integrates these faculties in these objects. Therefore it is said, ‘indriyāni samodhāneti’. |
Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. |
“Gocarañca pajānāti” – whatever is his object, that is his gocara, range. |
Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ. |
Whatever is his gocara, range – that is his object. |
Pajānātīti puggalo. |
“Pajānāti” – (refers to) the person. |
Pajānanā paññā. |
Knowing, pajānana is paññā, wisdom. |
... |
(The following is the explanation for samatha – the word is separated into two parts – sama and attha) |
Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. |
“Sama” means the attentiveness towards the object is even, the undistractedness of the mind is even, the resoluteness of the mind is even, the purification of the mind is even. |
Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. |
“Attho” in the sense of blamelessness, un-defiledness, purification, excellence. |
Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. |
“Paṭivijjhati” means one comprehends in terms of attending to the object; one comprehends in terms of undistractedness of mind; one comprehends in terms of resoluteness of the mind; one comprehends in terms of purification of the mind. |
Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Therefore it is said, ‘samatthañca paṭivijjhati’. |
Balāni samodhānetīti kathaṃ balāni samodhāneti? |
“Balāni samodhāneti” – how does one integrate the strengths, bala? |
Assaddhiye akampiyaṭṭhena saddhābalaṃ samodhāneti, |
One integrates strength of faith, saddhābala in the sense of not being swayed by non-belief. |
kosajje akampiyaṭṭhena vīriyabalaṃ samodhāneti, |
One integrates strength of effort, vīriyabala, in the sense of not being swayed by laziness. |
pamāde akampiyaṭṭhena satibalaṃ samodhāneti, |
One integrates strength of mindfulness, satibala, in the sense of not being swayed by heedlessness. |
uddhacce akampiyaṭṭhena samādhibalaṃ samodhāneti, |
One integrates strength of concentration, samādhibala, in the sense of not being swayed by restlessness. |
avijjāya akampiyaṭṭhena paññābalaṃ samodhāneti. |
One integrates strength of wisdom, paññābala, in the sense of not being swayed by ignorance. |
Ayaṃ puggalo imāni balāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – balāni samodhānetīti. |
A person integrates these strengths in these objects. Therefore, it is said, ‘balāni samodhāneti’. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
‘Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti’. |
Bojjhaṅge samodhānetīti kathaṃ bojjhaṅge samodhāneti? |
“Bojjhaṅge samodhāneti” – how does one integrate the factors of enlightenment, bojjhaṅga? |
Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ samodhāneti, |
One integrates the mindfulness factor of enlightenment in the sense of attentiveness. |
pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ samodhāneti, |
One integrates analysis-of-phenomena factor of enlightenment in the sense of investigation. |
paggahaṭṭhena vīriyasambojjhaṅgaṃ samodhāneti, |
One integrates the effort factor of enlightenment in the sense of exertion. |
pharaṇaṭṭhena pītisambojjhaṅgaṃ samodhāneti, |
One integrates the joy factor of enlightenment in the sense of permeating. |
upasamaṭṭhena passaddhisambojjhaṅgaṃ samodhāneti, |
One integrates the tranquility factor of enlightenment in the sense of quietude. |
avikkhepaṭṭhena samādhisambojjhaṅgaṃ samodhāneti, |
One integrates the concentration factor of enlightenment in the sense of non-distraction. |
paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ samodhāneti. |
One integrates the equanimity factor of enlightenment in the sense of judging or reflection. |
Ayaṃ puggalo ime bojjhaṅge imasmiṃ ārammaṇe samodhāneti. |
A person integrates these factors of enlightenment in these objects. |
Tena vuccati – ‘‘bojjhaṅge samodhānetī’’ti. |
Therefore it is said, ‘bojjhaṅge samodhāneti’. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Maggaṃ samodhānetīti kathaṃ maggaṃ samodhāneti? |
“Maggaṃ samodhāneti” – how does one integrate the path, magga? |
Dassanaṭṭhena sammādiṭṭhiṃ samodhāneti, |
One integrates right view, sammādiṭṭhi in the sense of seeing. |
abhiniropanaṭṭhena sammāsaṅkappaṃ samodhāneti, |
One integrates right resolve, sammāsaṅkappa in the sense of aiming, resolving. |
pariggahaṭṭhena sammāvācaṃ samodhāneti, |
One integrates right speech in terms of adopting(it). |
samuṭṭhānaṭṭhena sammākammantaṃ samodhāneti, |
One integrates right action, sammākammanta in the sense of bringing it about, making it happen. |
vodānaṭṭhena sammāājīvaṃ samodhāneti, |
One integrates right livelihood, sammā ājīva in the sense of purifying(it). |
paggahaṭṭhena sammāvāyāmaṃ samodhāneti, |
One integrates right effort, sammā vāyāma, in the sense of exerting. |
upaṭṭhānaṭṭhena sammāsatiṃ samodhāneti, |
One integrates right mindfulness, sammā sati, in the sense of attentiveness. |
avikkhepaṭṭhena sammāsamādhiṃ samodhāneti. |
One integrates right concentration, sammā samādhi, in the sense of undistractedness. |
Ayaṃ puggalo imaṃ maggaṃ imasmiṃ ārammaṇe samodhāneti. |
A person integrates this path in these objects. |
Tena vuccati – ‘‘maggaṃ samodhānetī’’ti. |
Therefore it is said, ‘maggaṃ samodhāneti’. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Dhamme samodhānetīti kathaṃ dhamme samodhāneti? |
“Dhamme samodhāneti” – How does one integrate the phenomena? |
Ādhipateyyaṭṭhena indriyāni samodhāneti, |
One integrates the faculties in the sense of dominating, lording over. |
akampiyaṭṭhena balāni samodhāneti, |
One integrates the strengths in the sense of being unswayed. |
niyyānaṭṭhena bojjhaṅge samodhāneti, |
One integrates the factors of enlightenment in the sense of leading forth. |
hetuṭṭhena maggaṃ samodhāneti, |
One integrates the path in the sense of it being the root-cause. |
upaṭṭhānaṭṭhena satipaṭṭhānaṃ samodhāneti, |
One integrates framework of mindfulness, satipaṭṭhāna in the sense of attentiveness. |
padahanaṭṭhena sammappadhānaṃ samodhāneti, |
One integrates the right exertions, sammappadhāna, in the sense of striving. |
ijjhanaṭṭhena iddhipādaṃ samodhāneti |
One integrates the basis of success, iddhipāda in the sense of being successful. |
tathaṭṭhena saccaṃ samodhāneti, |
One integrates the Truths, sacca, in the sense of being truthful, realisitic. |
avikkhepaṭṭhena samathaṃ samodhāneti, |
One integrates concentration-practise, samatha, in the sense of being undistracted. |
anupassanaṭṭhena vipassanaṃ samodhāneti, |
One integrates insight-practise, vipassanā, in the sense of contemplating. |
ekarasaṭṭhena samathavipassanaṃ samodhāneti, |
One integrates concentration-insight-practise, samathavipassanā, in the sense of equalness (of performance). |
anativattanaṭṭhena yuganaddhaṃ samodhāneti, |
One integrates unitedness, in-tandem-ness, yuganaddha, in the sense of not over-running the other. |
saṃvaraṭṭhena sīlavisuddhiṃ samodhāneti, |
One integrates morality-purification in the sense of restraint. |
avikkhepaṭṭhena cittavisuddhiṃ samodhāneti, |
One integrates mental-purification in the sense of non-distractedness. |
dassanaṭṭhena diṭṭhivisuddhiṃ samodhāneti, |
One integrates view-purification in the sense of seeing. |
vimuttaṭṭhena vimokkhaṃ samodhāneti, |
One integrates release, vimokkha, in the sense of releasing. |
paṭivedhaṭṭhena vijjaṃ samodhāneti, |
One integrates knowledge in the sense of realizing. |
pariccāgaṭṭhena vimuttiṃ samodhāneti, |
One integrates deliverance, vimutti, in the sense of abandoning. |
samucchedaṭṭhena khaye ñāṇaṃ samodhāneti, |
One integrates khaye-ñāṇa, in the sense of cutting off. |
paṭippassaddhaṭṭhena anuppāde ñāṇaṃ samodhāneti, |
One integrates anuppāde-ñāṇa, in the sense of subsiding. |
chandaṃ mūlaṭṭhena samodhāneti, |
One integrates wish, chanda, in the sense of it being the root. |
manasikāraṃ samuṭṭhānaṭṭhena samodhāneti, |
One integrates attention, manasikāra, in the sense of causing, originating. |
phassaṃ samodhānaṭṭhena samodhāneti, |
One integrates contact, phassa, in the sense of collocating. |
vedanaṃ samosaraṇaṭṭhena samodhāneti, |
One integrates sensation, vedanā in the sense of con-joining. |
samādhiṃ pamukhaṭṭhena samodhāneti, |
One integrates concentration, samādhi, in the sense of it being the foremost. |
satiṃ ādhipateyyaṭṭhena samodhāneti, |
One integrates mindfulness, in the sense of it being dominant, the lord. |
paññaṃ tatuttaraṭṭhena samodhāneti, |
One integrates wisdom, paññā, in the sense of it being higher than. |
vimuttiṃ sāraṭṭhena samodhāneti, |
One integrates deliverance, vimutti, in the sense of it being the essence. |
amatogadhaṃ nibbānaṃ pariyosānaṭṭhena samodhāneti. |
One integrates the Nibbāna steeped in deathlessness, in the sense of it being the end. |
Ayaṃ puggalo ime dhamme imasmiṃ ārammaṇe samodhāneti. |
A person integrates these phenomena in these objects. |
Tena vuccati – ‘‘dhamme samodhānetī’’ti. |
Therefore it is said, ‘dhamme samodhāneti’. |
Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. |
“Gocarañca pajānāti” means – that which is his object, that is his sphere. |
Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ |
That which is his sphere, that is his object. |
pajānātīti puggalo. |
“Pajānāti” refers to the person; |
Pajānanā paññā. |
the knowing is wisdom. |
Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. |
“Sama” means the establishing of the object is uniform, steady; the non-distraction of the mind is uniform, steady; the resolve of the mind is uniform, steady; the purification of the mind is uniform, steady. |
Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. |
“Attho” is in the sense of blamelessness, non-defiledness, purification, excellence. |
Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. |
“Paṭivijjhati” means he fathoms the import of establishment of the object; he fathoms the import of the non-distractedness of the mind; he fathoms the import of the resolving of the mind; he fathoms the import of the purification of the mind. |
Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
Therefore it is said, “Samatthañca paṭivijjhati”. |
Kathaṃ rassaṃ assasanto ‘‘rassaṃ assasāmī’’ti pajānāti, rassaṃ passasanto ‘‘rassaṃ passasāmī’’ti pajānāti? |
How does he know that, “I am breathing in short”, while breathing in? (How does he know that,) “I am breathing out short”, while breathing out? |
Rassaṃ assāsaṃ ittarasaṅkhāte assasati, rassaṃ passāsaṃ ittarasaṅkhāte passasati, rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. |
He breathes in a short in-breath that is deemed short; he breathes out a short out-breath that is deemed short; he merely breathes in and merely breathes out short in and out breaths that are deemed short. |
Rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati. Chandavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. |
A willingness arises while breathing in and breathing out short in and out breaths that are deemed short. Due to the willingness, he breathes in a short breath that is more subtle than that. Due to the willingness, he breathes out a short breath that is more subtle than that. Due to the willingness, he breathes in and breathes out short breaths that are more subtle than that. |
Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. |
Gladness arises, as he breathes in and breathes out short breaths that are more subtle than that, through willingness.Due to the gladness, he breathes in a short breath that is more subtle than that. Due to the gladness, he breathes out a short breath that is more subtle than that. Due to the gladness, he breathes in and breathes out short breaths that are more subtle than that. |
Pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi rassā assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. |
The mind subsides from the short in and out breaths and equanimity (or balance) is established – as he breathes in and breathes out short breaths that are more subtle than that, through gladness. |
Imehi navahākārehi rassā assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
By these 9 ways the short in and out breaths are ‘body’. The establishing is mindfulness. The contemplation is knowledge. The establishing of the ‘body’ is not the mindfulness. Only the ‘establishing of mindfulness’ in mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘body’. Therefore it is said as, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. |
“Anupassatī” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” means the four (kinds of) developing… … developing in terms of practicing. |
Rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in and out breaths – sensations arise, that are known… |
rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the mind’s single-pointedness and non-distraction in terms of the short in and out breaths, he integrates the faculties… …Therefore it is said, “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing the whole body”; how does he train as, “I will breathe out experiencing the whole body”. (sabbakāyapaṭisaṃvedī) |
Kāyoti dve kāyā – nāmakāyo ca rūpakāyo ca. |
“Kāyo” means two kinds of body (kāya) – mental body and material body. |
Katamo nāmakāyo? |
What is the mental body? |
Vedanā, saññā, cetanā, phasso, manasikāro, nāmañca nāmakāyo ca, ye ca vuccanti cittasaṅkhārā – ayaṃ nāmakāyo. |
Sensation, perception, intention, contact, attention – it is the mind and the mental body – these are what are called the mental fabrications – this is mental body. |
Katamo rūpakāyo? |
What is the material body? |
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ, assāso ca passāso ca, nimittañca upanibandhanā, ye ca vuccanti kāyasaṅkhārā – ayaṃ rūpakāyo. |
The four great essentials, the derived materiality of the four great essentials, in-breath, out-breath, spot of anchorage of the sign – these are what are called the bodily fabrications – this is the material body. |
Kathaṃ te kāyā paṭividitā honti? |
How are those bodies known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long inhalation. By that mindfulness, by that knowledge, those bodies are known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long exhalation. By that mindfulness, by that knowledge, those bodies are known. |
Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short inhalation. By that mindfulness, by that knowledge, those bodies are known. |
Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short exhalation. By that mindfulness, by that knowledge, those bodies are known. |
Āvajjato te kāyā paṭividitā honti, |
Noticing (adverting), those bodies are known. |
pajānato te kāyā paṭividitā honti, |
Being aware (knowing), those bodies are known. |
passato te kāyā paṭividitā honti, |
Seeing, those bodies are known. |
paccavekkhato te kāyā paṭividitā honti, |
Reflecting, those bodies are known. |
cittaṃ adhiṭṭhahato te kāyā paṭividitā honti, |
Making the mind resolute, those bodies are known. |
saddhāya adhimuccato te kāyā paṭividitā honti, |
Believing with faith, those bodies are known. |
vīriyaṃ paggaṇhato te kāyā paṭividitā honti, |
Arousing effort, those bodies are known. |
satiṃ upaṭṭhāpayato te kāyā paṭividitā honti, |
Establishing mindfulness, those bodies are known. |
cittaṃ samādahato te kāyā paṭividitā honti, |
Concentrating the mind, those bodies are known. |
paññāya pajānato te kāyā paṭividitā honti, |
Knowing with wisdom, those bodies are known. |
abhiññeyyaṃ abhijānato te kāyā paṭividitā honti, |
Understanding what should be understood, those bodies are known. |
pariññeyyaṃ parijānato te kāyā paṭividitā honti, |
Comprehending what should be comprehended, those bodies are known. |
pahātabbaṃ pajahato te kāyā paṭividitā honti, |
Abandoning what should be abandoned, those bodies are known. |
bhāvetabbaṃ bhāvayato te kāyā paṭividitā honti, |
Developing what should be developed, those bodies are known. |
sacchikātabbaṃ sacchikaroto te kāyā paṭividitā honti. |
Realizing what should be realized, those bodies are known. |
Evaṃ te kāyā paṭividitā honti. |
Thus, those bodies are known. |
Sabbakāyapaṭisaṃvedī assāsapassāsā kāyo |
In and out breaths, experiencing the whole body is the ‘body’. |
upaṭṭhānaṃ sati |
The establishing is mindfulness. |
anupassanā ñāṇaṃ. |
The contemplation is knowledge. |
Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. |
The establishing of the ‘body’ is not mindfulness. The establishing of the mindfulness is only mindfulness. |
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
By that mindfulness, by that knowledge, he contemplates that body. Therefore it is said, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Anupassatī” – how does he contemplate that body… …thus he contemplates that body. “Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. |
Breathing in and out, experiencing the whole body is – purification of virtue in the sense of restraint; purification of mind in the sense of non-distraction; purification of view in the sense of seeing. |
Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. |
There, that which has the import of restraint – that is the training in higher virtue. |
Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. |
There, that which has the import of non-distraction – that is the training in higher concentration. |
Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. |
There, that which has the import of seeing – that is the training in higher wisdom. |
Imā tisso sikkhāyo |
He trains in these three trainings (thus) – |
āvajjanto sikkhati, |
Noticing (adverting), |
jānanto sikkhati, |
Being aware (knowing), |
passanto sikkhati, |
Seeing, |
paccavekkhanto sikkhati, |
Reflecting, |
cittaṃ adhiṭṭhahanto sikkhati, |
Making the mind resolute, |
saddhāya adhimuccanto sikkhati, |
Believing with faith, |
vīriyaṃ paggaṇhanto sikkhati, |
Arousing effort, |
satiṃ upaṭṭhapento sikkhati, |
Establishing mindfulness, |
cittaṃ samādahanto sikkhati, |
Concentrating the mind, |
paññāya pajānanto sikkhati, |
Knowing with wisdom, |
abhiññeyyaṃ abhijānanto sikkhati, |
Understanding what should be understood, |
pariññeyyaṃ parijānanto sikkhati, |
Comprehending what should be comprehended, |
pahātabbaṃ pajahanto sikkhati, |
Abandoning what should be abandoned, |
bhāvetabbaṃ bhāvento sikkhati, |
Developing what should be developed, |
sacchikātabbaṃ sacchikaronto sikkhati. |
Realizing what should be realized. |
Sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing the whole body – sensations arise, known (to him)… he integrates the faculties, while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing the whole body… …Therefore it is said, “samatthañca paṭivijjhatī” |
Kathaṃ ‘‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’’ti sikkhati, |
How does he train as, “I will breathe in pacifying the bodily-co-activity”. |
‘‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe out pacifying the bodily-co-activity”. |
Katamo kāya-saṅkhāro? |
What is bodily-co-activity? |
Dīghaṃ assāsā kāyikā. |
The long in-breaths are bodily. |
Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. |
These dharma [phenomena] that are bound to the body are bodily-co-activity. |
Te kāya-saṅkhāre passambhento nirodhento vūpasamento sikkhati. |
He trains, (by) pacifying, ceasing, tranquillizing those bodily-co-activities. |
Dīghaṃ passāsā kāyikā. |
The long in-breaths are bodily. |
Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. |
These dharma [phenomena] that are bound to the body are bodily-co-activities. |
Te kāya-saṅkhāre passambhento nirodhento vūpasamento sikkhati. |
He trains (by) pacifying, ceasing, tranquillizing those bodily-co-activities. |
Rassaṃ assāsā rassaṃ passāsā. |
[The same applies to] the short in-breaths and short out-breaths. |
Sabbakāya-paṭisaṃvedī assāsā |
(the) whole-body-experiencing (with the) inhaling, |
sabbakāya-paṭisaṃvedī passāsā |
(the) whole-body-experiencing (with the) exhaling, |
kāyikā. |
(those are also) bodily. |
Ete dhammā kāya-paṭibaddhā kāya-saṅkhārā. |
These dharma [phenomena] that are bound to the body are bodily-co-activities. |
Te kāya-saṅkhāre |
[regarding] those bodily-co-activities: |
passambhento nirodhento vūpasamento |
(by) pacifying, ceasing, tranquillizing . |
sikkhati. |
[that's how] He trains. |
Yathārūpehi kāya-saṅkhārehi |
Those kind of bodily-co-activities |
yā kāyassa ānamanā vinamanā sannamanā paṇamanā |
such as bending forward and backward of the body, contracting and stretching, |
iñjanā phandanā calanā pakampanā – |
moving, throbbing, trembling, quaking |
passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati, |
– he trains as, “I will breath-in pacifying (those kind of) bodily-co-activity”; |
passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati. |
he trains as, “I will breath out pacifying (those kind of) bodily-co-activity”. |
Yathārūpehi kāya-saṅkhārehi |
Those kind of bodily-co-activities |
yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā |
such as not bending forward and backward of the body, not contracting and stretching, |
aniñjanā aphandanā acalanā akampanā |
not moving, not throbbing, not trembling, not quaking, |
santaṃ sukhumaṃ |
peaceful, subtle – |
passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati, |
he trains as, “I will breath-in pacifying (those kind of) bodily-co-activity”; |
passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati. |
he trains as, “I will breath out pacifying (those kind of) bodily-co-activity”. |
Iti kira ‘‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’’ti sikkhati, |
Thus indeed, he trains as, “I will breathe in pacifying the bodily-co-activity”; |
‘‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’’ti sikkhati. |
he trains as, “I will breathe out pacifying the bodily-co-activity”. |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, |
that being so, there is no production of the experience of wind, |
assāsapassāsānañca pabhāvanā na hoti, |
and there is no production of in-breaths and out-breaths, |
ānāpānassatiyā ca pabhāvanā na hoti, |
and there is no production of mindfulness of breathing, |
ānāpānassatisamādhissa ca pabhāvanā na hoti; |
and there is no production of concentration by mindfulness of breathing, |
na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
and consequently the wise neither enter into nor emerge from that attainment. |
Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. |
Thus indeed, he trains as, “I will breathe in calming the bodily-fabrication”; he trains as, “I will breathe out calming the bodily-fabrication”. |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti. Ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
When it is so (when calming thus), the citta which has the breath-as-object does arise; the subtle in and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does attain and produce that (‘calming’). |
Yathā kathaṃ viya? |
Like what? |
Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde, atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde, atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati. |
Just like when a bronze gong is first struck, coarse sounds arise. When the clear, distinct, sharp, mark of the coarse sound stops, subtler sounds arise after that. When the clear, distinct, sharp mark of the subtle sound stops, the mind which has the object of the mark of the subtle sound arises (next) after that. |
Evamevaṃ paṭhamaṃ oḷārikā assāsapassāsā pavattanti; oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse, atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse, atha pacchā sukhumakaassāsapassāsānaṃ nimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati. |
In the same way, first coarse in and out breaths arise. When the decipherableness, observability, locatableness of the mark of the coarse breath stops, the subtler sounds arise next. When the decipherableness, observability, locatableness of the mark of the subtle breaths stops, the mind which has the object of the mark of the subtle breath arises next. |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
When it is so (when calming thus), the citta which has the breath-as-object does arise; the subtle in and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does attain and produce that (‘calming’). |
Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo |
In and out breaths, calming the bodily-fabrication is the ‘body’. |
upaṭṭhānaṃ sati anupassanā ñāṇaṃ. |
The establishing is mindfulness. The contemplation is knowledge. |
Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. |
The establishing of the ‘body’ is not mindfulness. The establishing of the mindfulness is only mindfulness. |
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti. |
By that mindfulness, by that knowledge, he contemplates that body. Therefore it is said, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. |
“Anupassatī” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” means the four (kinds of) developing… … developing in terms of practicing. |
Passambhayaṃ kāyasaṅkhāraṃ, assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, |
Breathing in and out, calming the bodily-fabrication is – purification of virtue in the sense of restraint; |
avikkhepaṭṭhena cittavisuddhi, |
purification of mind in the sense of non-distraction; |
dassanaṭṭhena diṭṭhivisuddhi. |
purification of view in the sense of seeing. |
Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; |
There, that which has the import of restraint – that is the training in higher virtue. |
yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; |
There, that which has the import of non-distraction – that is the training in higher concentration. |
yo tattha dassanaṭṭho ayaṃ adhipaññāsikkhā. |
There, that which has the import of seeing – that is the training in higher wisdom. |
Imā tisso sikkhāyo |
He trains in these three trainings (thus) – |
āvajjanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati, |
Noticing (adverting)… … Realizing what should be realized. |
passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the bodily-fabrication – sensations arise, known (to him)… he integrates the faculties, while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the bodily-fabrication… …Therefore it is said, “samatthañca paṭivijjhatī”. |
Aṭṭha anupassanāñāṇāni, aṭṭha ca upaṭṭhānānussatiyo, cattāri suttantikavatthūni kāye kāyānupassanāya. |
These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating body in body. |
Bhāṇavāro. |
... |
Dutiyacatukkaniddeso |
Explanation of the second quartet |
Kathaṃ ‘‘pītipaṭisaṃvedī assasissāmī’’ti sikkhati ‘‘pītipaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing joy”; train as, “I will breathe out experiencing joy”? (pītipaṭisaṃvedī ) |
Katamā pīti? |
What is ‘joy’? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in breath, joy and gladness arise. |
Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. |
Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure – that is joy. |
Cittassa dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ…pe… |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long out breath, joy and gladness arise… |
rassaṃ assāsavasena, rassaṃ passāsavasena, sabbakāyapaṭisaṃvedī assāsavasena, sabbakāyapaṭisaṃvedī passāsavasena, passambhayaṃ kāyasaṅkhāraṃ assāsavasena, passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ pīti. |
While being aware of the mind’s single-pointedness and non-distractedness in terms of the short in breath; short out breath; breathing in experiencing the whole body; breathing out experiencing the whole body; breathing in calming the bodily-fabrication, breathing out calming the bodily-fabrication – joy and gladness arise. Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure – that is joy. |
Kathaṃ sā pīti paṭividitā hoti? |
How is that joy known? |
Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, that joy is known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, that joy is known. |
Rassaṃ assāsavasena…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short in-breath. By that mindfulness, by that knowledge, that joy is known. |
rassaṃ passāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the short out-breath. By that mindfulness, by that knowledge, that joy is known. |
sabbakāyapaṭisaṃvedī assāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing in, experiencing the whole body. By that mindfulness, by that knowledge, that joy is known. |
sabbakāyapaṭisaṃvedī passāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing out, experiencing the whole body. By that mindfulness, by that knowledge, that joy is known. |
passambhayaṃ kāyasaṅkhāraṃ assāsavasena… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the breathing in, calming the bodily-fabrications. By that mindfulness, by that knowledge, that joy is known. |
passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. |
...breathing out... |
Āvajjato sā pīti paṭividitā hoti, jānato…pe… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭividitā hoti. |
Noticing (adverting)… being aware (knowing)… seeing… reflecting… making the mind resolute… believing with faith… arousing effort… establishing mindfulness… concentrating the mind… knowing with wisdom… understanding what should be understood… comprehending what should be comprehended… abandoning what should be abandoned… developing what should be developed… realizing what should be realized, that joy is known. |
Evaṃ sā pīti paṭividitā hoti. |
Thus that joy is known. |
Pītipaṭisaṃvedī assāsapassāsavasena vedanā |
Experiencing joy, in terms of in and out breaths is the ‘sensation’ (feeling). |
upaṭṭhānaṃ sati |
The establishing is mindfulness. |
anupassanā ñāṇaṃ. |
The contemplating is knowledge. |
Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. |
The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. |
Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Pītipaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing joy is – purification of virtue in the sense of restraint… |
pītipaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘sukhapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sukhapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experience pleasure”; how does he train, “I will breathe out experiencing pleasure”? (sukhapaṭisaṃvedī) |
Sukhanti dve sukhāni – kāyikañca sukhaṃ, cetasikañca sukhaṃ. |
“Sukha” means the two kinds of pleasure – bodily pleasure, pleasure of the mental factors. |
Katamaṃ kāyikaṃ sukhaṃ? |
What is bodily pleasure? |
Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ, kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, kāyasamphassajā sātā sukhā vedanā – idaṃ kāyikaṃ sukhaṃ. |
What is bodily agreeable, that is bodily pleasure. The pleasure experienced by the agreeability of a bodily contact is the pleasant sensation that arises from the agreeable bodily contact – this is the bodily pleasure. |
Katamaṃ cetasikaṃ sukhaṃ? |
What is the mental factors’ pleasure (cetasika sukha)? |
Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ, cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, cetosamphassajā sātā sukhā vedanā – idaṃ cetasikaṃ sukhaṃ. |
What is agreeable to mental factors, that is the mental factors’ pleasure. The pleasure experienced by the agreeability of a mental contact is the pleasant sensation that arises from the agreeable mental factors’ contact – that is the mental factors’ pleasure. |
Kathaṃ te sukhā paṭividitā honti? |
How are those pleasures known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, those pleasures are known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, those pleasures are known… |
sacchikātabbaṃ sacchikaroto te sukhā paṭividitā honti. |
…realizing what should be realized, those pleasures are known. |
Evaṃ te sukhā paṭividitā honti. |
Thus, those pleasures are known. |
Sukhapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
In and out breaths, experiencing pleasure is the ‘sensation’ (feeling). The establishing is mindfulness. The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati. Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Sukhapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing pleasure is – purification of virtue in the sense of restraint… |
sukhapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘cittasaṅkhārapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittasaṅkhārapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing the mental-fabrication”; train as, “I will breathe out experiencing the mental-fabrication”? (cittasaṅkhārapaṭisaṃvedī) |
Katamo cittasaṅkhāro? |
What is ‘mental-fabrication’? |
Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. |
The mental factors of perception and sensation, in terms of long in-breath – these phenomena are mind-bound, mental-fabrications. |
Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā…pe… |
The mental factors of perception and sensation, in terms of long out-breath – these phenomena are mind-bound, mental-fabrications… |
sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā – ayaṃ cittasaṅkhāro. |
…Experiencing pleasure, in terms of in-breath… Experiencing pleasure, in terms of out-breath – the mental factors of perception and sensation – these phenomena are mind-bound, mental-fabrications – this is mental-fabrication. |
Kathaṃ te cittasaṅkhārā paṭividitā honti? |
How are those mental-fabrications known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti. |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long in-breath. By that mindfulness, by that knowledge, those mental-fabrications are known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti…pe… |
Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in terms of the long out-breath. By that mindfulness, by that knowledge, those mental-fabrications are known… |
sacchikātabbaṃ sacchikaroto te cittasaṅkhārā paṭividitā honti. |
…realizing what should be realized, those mental-fabrications are known. |
Evaṃ te cittasaṅkhārā paṭividitā honti. |
Thus, those mental-fabrications are known. |
Cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā te ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
In and out breaths, experiencing the mental-fabrication is the ‘sensation’ (feeling). The establishing is mindfulness. The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Cittasaṅkhārapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing mental-fabrication is – purification of virtue in the sense of restraint… |
cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, experiencing mental-fabrication… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in calming the mental-formation”; he train as, “I will breathe out calming the mental-formation”? (passambhayaṃ cittasaṅkhāraṃ) |
Katamo cittasaṅkhāro? |
What is mental-formation? |
Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. |
The mental factors of perception and sensation, in terms of long in-breath – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. |
Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. |
The mental factors of perception and sensation, in terms of long out-breath – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. |
Cittasaṅkhārapaṭisaṃvedī assāsavasena… |
…in terms of breathing in, experiencing the mental-fabrication… |
cittasaṅkhārapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. |
The mental factors of perception and sensation, in terms of out-breath, experiencing mental-fabrication – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-fabrications. |
Passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti. |
In and out breaths, calming mental-fabrications is the sensation. The establishing is mindfulness. The contemplating is knowledge. The establishing of ‘sensation’ is not mindfulness. The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said, ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ vedanaṃ anupassati…pe… evaṃ taṃ vedanaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Passambhayaṃ cittasaṅkhāraṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, calming the mental-fabrication is – purification of virtue in the sense of restraint… |
passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, calming the mental-fabrications… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni vedanāsu vedanānupassanāya. |
These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating sensation in sensation. |
Tatiyacatukkaniddeso |
Explanation of the third quartet |
Kathaṃ ‘‘cittapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittapaṭisaṃvedī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in experiencing the mind”; he train as, “ I will breathe out experiencing the mind”? (cittapaṭisaṃvedī) |
Katamaṃ taṃ cittaṃ? |
What is that mind? |
Dīghaṃ assāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. |
The mind is the consciousness in terms of the long in-breath. Whatever is the mind, intellect, of the intellect, heart, pure knowing, psyche, mind-base, mind-faculty, consciousness, consciousness-aggregate, the mind-consciousness-element that arises from that – this is mind. |
Dīghaṃ passāsavasena …pe… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena viññāṇaṃ cittaṃ. |
… in terms of the long out-breath… calming the mental-fabrication in terms of in-breath… |
Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano mānayatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu – idaṃ cittaṃ. |
The mind is the consciousness in terms of calming the mental-fabrication in terms of the out-breath. Whatever is the mind, intellect, of the intellect, heart, pure knowing, psyche, mind-base, mind-faculty, consciousness, consciousness-aggregate, the mind-consciousness-element that arises from that – this is mind. |
Kathaṃ taṃ cittaṃ paṭividitaṃ hoti? |
How is that mind known? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti. |
While being aware of the single-pointedness and non-distraction of the mind in terms of long in-breath, mindfulness is established. By that mindfulness, by that knowledge, that mind is known. |
Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti…pe… |
While being aware of the single-pointedness and non-distraction of the mind in terms of long out-breath, mindfulness is established. By that mindfulness, by that knowledge, that mind is known… |
sacchikātabbaṃ sacchikaroto taṃ cittaṃ paṭividitaṃ hoti. |
… realizing what should be realized, that mind is known. |
Evaṃ taṃ cittaṃ paṭividitaṃ hoti. |
Thus that mind is known. |
Cittapaṭisaṃvedī assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. |
The consciousness in terms of the breathing in and breathing out, experiencing the mind – is the mind. The establishing is the mindfulness. The contemplation is the knowledge. The establishing of the mind is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, that mind is contemplated. |
Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. |
Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Cittapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, experiencing the mind is – purification of virtue in the sense of restraint… |
cittapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, by breathing in and out, experiencing the mind… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘abhippamodayaṃ cittaṃ assasissāmī’’ti, ‘‘abhippamodayaṃ cittaṃ passasissāmī’’ti sikkhati? |
How does train as, “I will breathe in gladdening the mind”, “I will breathe out gladdening the mind”? (abhippamodayaṃ cittaṃ) |
Katamo cittassa abhippamodo? |
What is gladdening of the mind? |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of long in-breath, gladness of mind arises. |
Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. |
Whatever is the rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure of mind – that is gladness. |
Cittassa dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa…pe… |
While being aware of the single-pointedness and non-distraction of the mind, in terms of long out-breath, gladness of mind arises. Whatever is the rejoicing, delighting, mirth, great mirth, happiness, exultation, pleasure of mind – that is gladness. |
cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ cittassa abhippamodo. Abhippamodayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. |
The consciousness of the gladdened mind in terms of in and out breath is mind. The establishing is the mindfulness. The contemplation is the knowledge. The establishing of the mind is not mindfulness – only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates that mind. Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassatīti. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Abhippamodayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, gladdening the mind is – purification of virtue in the sense of restraint… |
abhippamodayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, gladdening the mind… … he integrates the faculties. Therefore it is said – “samatthañca paṭivijjhatī”. |
Kathaṃ ‘‘samādahaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘samādahaṃ cittaṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in concentrating the mind”; he train as, “I will breathe out concentrating the mind”? (samādahaṃ cittaṃ) |
Katamo samādhi ? |
What is concentration? |
Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. |
The single-pointedness, non-distraction of the mind in terms of long in-breath is concentration. Whatever is the stability, firmness, steadfastness, unperturbability, non-distractedness, unperturbable-minded, quietude, concentration-faculty, concentration-strength, right concentration (this is concentration). |
Dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… |
The single-pointedness, non-distraction of the mind in terms of long out-breath is concentration… |
samādahaṃ cittaṃ assāsavasena…pe… |
…Concentrating the mind in terms of in-breath… |
samādahaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – ayaṃ samādhi. |
The single-pointedness, non-distraction of the mind in terms of out-breath, concentrating the mind is ‘concentration’. Whatever is the stability, firmness, steadfastness, unperturbability, non-distractedness, unperturbable-minded, quietude, concentration-faculty, concentration-strength, right concentration – this is concentration. |
Samādahaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti. |
Conciousness, concentrating the mind, in terms of in and out breaths, is mind. The establishing is mindfulness. The contemplation is knowledge. The establishing of mind is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates that mind. Therefore it is said, ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Samādahaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out concentrating the mind is purification of virtue in the sense of restraint… |
samādahaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, concentrating the mind… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘vimocayaṃ cittaṃ passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in releasing the mind”; he train as, “I will breathe out releasing the mind”? (vimocayaṃ cittaṃ) |
‘‘Rāgato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘rāgato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in releasing the mind from craving”; he trains as, “I will breathe out releasing the mind from craving”. |
‘‘Dosato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘dosato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in releasing the mind from ill-will”; he trains as, “I will breathe out releasing the mind from ill-will”. |
‘‘Mohato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati…pe… |
He trains as, “I will breathe in releasing the mind from delusion”… |
mānato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from conceit”… |
diṭṭhiyā vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from wrong view”… |
vicikicchāya vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from doubt”… |
thinato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from sloth”… |
uddhaccato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from restlessness”… |
ahirikato vimocayaṃ cittaṃ… |
He trains as, “I will breathe in releasing the mind from shamelessness”… |
‘‘anottappato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘anottappato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in releasing the mind from fearlessness”; he trains as, “I will breathe out releasing the mind from fearlessness”. |
Vimocayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati…pe…. |
The consciousness, releasing the mind in terms of in and out breaths, is mind. The establishing is mindfulness… |
Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Vimocayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out releasing the mind is purification of virtue in the sense of restraint… |
vimocayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato …pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, releasing the mind… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni citte cittānupassanāya. |
These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 matters of the Suttanta – of contemplating mind in mind. |
Catutthacatukkaniddeso |
Explanation of the fourth quartet |
Kathaṃ ‘‘aniccānupassī assasissāmī’’ti sikkhati, ‘‘aniccānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating impermanence”; train as, “I will breathe out contemplating impermanence”.(aniccānupassī) |
Aniccanti kiṃ aniccaṃ? Pañcakkhandhā aniccā. |
“Aniccaṃ” means what is impermanent? The five aggregates are impermanent. |
Kenaṭṭhena aniccā? |
In what sense is it impermanent? |
Uppādavayaṭṭhena aniccā. |
In the sense of arising and passing, it is impermanent. |
Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, |
While seeing the arising of the five-aggregates, how many characteristics does he see? |
vayaṃ passanto kati lakkhaṇāni passati, |
While seeing the passing away, how many characteristics does he see? |
udayabbayaṃ passanto kati lakkhaṇāni passati? |
While seeing the arising and passing how many characteristics does he see? |
Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati. Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati. |
While seeing the arising of the five-aggregates, he sees 25 characteristics. While seeing the passing away, he sees 25 characteristics. While seeing the arising and passing away he sees these 50 characteristics. |
‘‘Rūpe aniccānupassī assasissāmī’’ti sikkhati, ‘‘rūpe aniccānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating impermanence in materiality”; he trains as, “I will breathe out contemplating impermanence in materiality”. |
‘‘Vedanāya…pe… |
…in sensation… |
saññāya… |
…in perception… |
saṅkhāresu… |
…in formations… |
viññāṇe… |
…in consciousness… |
cakkhusmiṃ…pe… |
…in eye… |
jarāmaraṇe aniccānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe aniccānupassī passasissāmī’’ti sikkhati. |
…He trains as, “I will breathe in contemplating impermanence in aging and death”; he trains as, “I will breathe out contemplating impermanence in aging and death”. |
Aniccānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating impermanence in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of the phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, those phenomena are contemplated. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Aniccānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, contemplating impermanence is purification of virtue in the sense of restraint… |
aniccānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating impermanence… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘virāgānupassī assasissāmī’’ti sikkhati, ‘‘virāgānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating detachment”; he trains as, “I will breathe out contemplating detachment”? (virāgānupassī) |
Rūpe ādīnavaṃ disvā rūpavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of materiality, there is arising of desire in detachment from materiality; a tendency to have faith. His mind would be very determined. |
‘‘Rūpe virāgānupassī assasissāmī’’ti sikkhati, ‘‘rūpe virāgānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating detachment in materiality”; he trains as, “I will breathe out contemplating detachment in materiality”. |
Vedanāya…pe… |
…in sensation… |
saññāya… |
…in perception… |
saṅkhāresu… |
…in formations… |
viññāṇe… |
…in consciousness… |
cakkhusmiṃ…pe… |
…in eye… |
jarāmaraṇe ādīnavaṃ disvā jarāmaraṇavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe virāgānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe virāgānupassī passasissāmī’’ti sikkhati. |
…He trains as, “I will breathe in contemplating detachment in aging and death”; he trains as, “I will breathe out contemplating detachment in aging and death”. |
Virāgānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating detachment in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Virāgānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, contemplating detachment is purification of virtue in the sense of restraint… |
virāgānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating detachment… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘nirodhānupassī assasissāmī’’ti sikkhati, ‘‘nirodhānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating cessation”; train as, “I will breathe out contemplating cessation”? (nirodhānupassī) |
Rūpe ādīnavaṃ disvā rūpanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of materiality, there is arising of desire in cessation of materiality; a tendency to have faith; and mind would be very determined. |
‘‘Rūpe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘rūpe nirodhānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating cessation of materiality”; he trains as, “I will breathe out contemplating cessation of materiality”. |
Vedanāya…pe… |
…in sensation… |
saññāya… |
…in perception… |
saṅkhāresu… |
…in formations… |
viññāṇe… |
…in consciousness… |
cakkhusmiṃ…pe… |
…in eye… |
jarāmaraṇe ādīnavaṃ disvā jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. |
…He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will breathe out contemplating cessation of aging and death”. |
Katihākārehi avijjāya ādīnavo hoti? Katihākārehi avijjā nirujjhati? |
By how many ways is there drawback in ignorance? By how many ways is ignorance put to an end? |
Pañcahākārehi avijjāya ādīnavo hoti. Aṭṭhahākārehi avijjā nirujjhati. |
By 5 ways there is drawback of ignorance. By 8 ways ignorance is put to an end. |
Katamehi pañcahākārehi avijjāya ādīnavo hoti? |
What are 5 ways by which there is drawback of ignorance? |
Aniccaṭṭhena avijjāya ādīnavo hoti, |
In the sense of impermanence, there is drawback of ignorance. |
dukkhaṭṭhena avijjāya ādīnavo hoti, |
In the sense of suffering, there is drawback of ignorance. |
anattaṭṭhena avijjāya ādīnavo hoti, |
In the sense of not-self, there is drawback of ignorance. |
santāpaṭṭhena avijjāya ādīnavo hoti, |
In the sense of burning, there is drawback of ignorance. |
vipariṇāmaṭṭhena avijjāya ādīnavo hoti – imehi pañcahākārehi avijjāya ādīnavo hoti. |
In the sense of changing, there is drawback of ignorance – by these 5 ways there is drawback of ignorance. |
Katamehi aṭṭhahākārehi avijjā nirujjhati? |
What ae the 8 ways by which ignorance is put to an end? |
Nidānanirodhena avijjā nirujjhati, |
By the cessation of the cause, ignorance is put to an end. |
samudayanirodhena avijjā nirujjhati, |
By the cessation of arising, ignorance is put to an end. |
jātinirodhena avijjā nirujjhati, |
By the cessation of birth, ignorance is put to an end. |
pabhavanirodhena avijjā nirujjhati, |
By the cessation of appearance, ignorance is put to an end. |
hetunirodhena avijjā nirujjhati, |
By the cessation of root cause, ignorance is put to an end. |
paccayanirodhena avijjā nirujjhati, |
By the cessation of condition, ignorance is put to an end. |
ñāṇuppādena avijjā nirujjhati, |
By the arising of knowledge, ignorance is put to an end. |
nirodhupaṭṭhānena avijjā nirujjhati – imehi aṭṭhahākārehi avijjā nirujjhati. |
By the establishing of cessation, ignorance is put to an end – by these 8 ways ignorance is put to an end. |
Imehi pañcahākārehi avijjāya ādīnavaṃ disvā – imehi aṭṭhahākārehi avijjānirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of ignorance by these 5 ways – by these 8 ways, there is arising of desire in cessation of materiality; a tendency to have faith; and mind would be very determined. |
‘‘Avijjāya nirodhānupassī assasissāmī’’ti sikkhati, ‘‘avijjāya nirodhānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating cessation of ignorance”; he trains as, “I will breathe out contemplating cessation of ignorance”. |
Katihākārehi saṅkhāresu ādīnavo hoti, katihākārehi saṅkhārā nirujjhanti…pe… |
By how many ways is there drawback in formations? By how many ways are formations put to an end… |
katihākārehi viññāṇe ādīnavo hoti, katihākārehi viññāṇaṃ nirujjhati… |
By how many ways is there drawback in consciousness? By how many ways is consciousness put to an end… |
katihākārehi nāmarūpe ādīnavo hoti, katihākārehi nāmarūpaṃ nirujjhati… |
By how many ways is there drawback in mind-matter? By how many ways is mind-matter put to an end… |
katihākārehi saḷāyatane ādīnavo hoti, katihākārehi saḷāyatanaṃ nirujjhati… |
By how many ways is there drawback in 6 sense bases? By how many ways is 6 sense bases put to an end… |
katihākārehi phasse ādīnavo hoti, katihākārehi phasso nirujjhati… |
By how many ways is there drawback in contact? By how many ways is contact put to an end… |
katihākārehi vedanāya ādīnavo hoti, katihākārehi vedanā nirujjhati… |
By how many ways is there drawback in sensation? By how many ways is sensation put to an end… |
katihākārehi taṇhāya ādīnavo hoti, katihākārehi taṇhā nirujjhati… |
By how many ways is there drawback in craving? By how many ways is craving put to an end… |
katihākārehi upādāne ādīnavo hoti, katihākārehi upādānaṃ nirujjhati… |
By how many ways is there drawback in clinging? By how many ways is clinging put to an end… |
katihākārehi bhave ādīnavo hoti, katihākārehi bhavo nirujjhati… |
By how many ways is there drawback in becoming? By how many ways is becoming put to an end… |
katihākārehi jātiyā ādīnavo hoti, katihākārehi jāti nirujjhati… |
By how many ways is there drawback in birth? By how many ways is birth put to an end… |
katihākārehi jarāmaraṇe ādīnavo hoti, katihākārehi jarāmaraṇaṃ nirujjhati? |
By how many ways is there drawback in aging and death? By how many ways is aging and death put to an end? |
Pañcahākārehi jarāmaraṇe ādīnavo hoti, aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. |
By 5 ways there is drawback in aging and death. By 8 ways aging and death is put to an end. |
Katamehi pañcahākārehi jarāmaraṇe ādīnavo hoti? |
What are 5 ways by which there is drawback of aging and death? |
Aniccaṭṭhena jarāmaraṇe ādīnavo hoti, |
In the sense of impermanence, there is drawback of aging and death. |
dukkhaṭṭhena…pe… |
In the sense of suffering… |
anattaṭṭhena…pe… |
In the sense of not-self… |
santāpaṭṭhena…pe… |
In the sense of burning… |
vipariṇāmaṭṭhena jarāmaraṇe ādīnavo hoti – imehi pañcahākārehi jarāmaraṇe ādīnavo hoti. |
In the sense of changing, there is drawback of aging and death – by these 5 ways there is drawback of aging and death. |
Katamehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati? |
What ae the 8 ways by which aging and death is put to an end? |
Nidānanirodhena jarāmaraṇaṃ nirujjhati, |
By the cessation of the cause, aging and death is put to an end. |
samudayanirodhena…pe… |
By the cessation of arising… |
jātinirodhena…pe… |
By the cessation of birth… |
pabhavanirodhena … |
By the cessation of appearance… |
hetunirodhena… |
By the cessation of root cause… |
paccayanirodhena… |
By the cessation of condition… |
ñāṇuppādena…pe… |
By the arising of knowledge… |
nirodhupaṭṭhānena jarāmaraṇaṃ nirujjhati – imehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. |
By the establishing of cessation, aging and death is put to an end – by these 8 ways aging and death is put to an end. |
Imehi pañcahākārehi jarāmaraṇe ādīnavaṃ disvā imehi aṭṭhahākārehi jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. |
Having seen the drawback of aging and death by these 5 ways – by these 8 ways, there is arising of desire in cessation of aging and death; a tendency to have faith; and mind would be very determined. |
‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will breathe out contemplating cessation of aging and death”. |
Nirodhānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating cessation in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. |
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus he contemplates that sensation. |
Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” – four kinds of development… …developing in the sense of practicing. |
Nirodhānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… |
Breathing in and out, contemplating cessation is purification of virtue in the sense of restraint… |
nirodhānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating cessation… he integrates the faculties. Therefore it is said, ‘‘samatthañca paṭivijjhatī’’. |
Kathaṃ ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘paṭinissaggānupassī passasissāmī’’ti sikkhati? |
How does he train as, “I will breathe in contemplating giving up”; he train as, “I will breathe out contemplating giving up”? (paṭinissaggānupassī) |
Paṭinissaggāti dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. |
‘Giving up’ means two kinds of giving up – giving up by abandoning and giving up by proceeding forth. |
Rūpaṃ pariccajatīti – pariccāgapaṭinissaggo. |
Gives up materiality means – giving up by abandoning. |
Rūpanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. |
The mind proceeds forth to Nibbāna, the cessation of materiality means – giving up by proceeding forth. |
‘‘Rūpe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘rūpe paṭinissaggānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating giving up in materiality”; he trains as, “I will breathe out contemplating giving up in materiality”. |
Vedanaṃ…pe… |
…sensation… |
saññaṃ… |
…perception… |
saṅkhāre… |
…formations… |
viññāṇaṃ… |
…consciousness… |
cakkhuṃ…pe… |
…eye… |
jarāmaraṇaṃ pariccajatīti – pariccāgapaṭinissaggo. |
Gives up aging and death means – giving up by abandoning. |
Jarāmaraṇanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. |
The mind proceeds forth to Nibbāna – the cessation of aging and death means – giving up by proceeding forth. |
‘‘Jarāmaraṇe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe paṭinissaggānupassī passasissāmī’’ti sikkhati. |
He trains as, “I will breathe in contemplating giving up in aging and death”; he trains as, “I will breathe out contemplating giving up in aging and death”. |
Paṭinissaggānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti. |
Contemplating giving up in terms of in and out breath is phenomena. The establishing is mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’. |
Anupassatīti kathaṃ te dhamme anupassati? Aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. |
“Anupassatī” – how does he contemplate those phenomena?He contemplates as impermanent – not as permanent… …He forsakes – does not take it up. |
Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ te dhamme anupassati. |
Contemplating as impermanent – he abandons the perception of permanence… …While forsaking – he abandons taking up. Thus he contemplates those phenomena. |
Bhāvanāti catasso bhāvanā. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā…pe… āsevanaṭṭhena bhāvanā. |
“Bhāvanā” means the four (kinds of) developing – there, developing in terms of not out-running the arisen phenomena… …developing in terms of practicing. |
Paṭinissaggānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. |
Breathing in and out, contemplating giving up is – purification of virtue in the sense of restraint; purification of mind in the sense of non-distraction; purification of view in the sense of seeing. |
Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā – imā tisso sikkhāyo āvajjanto sikkhati jānanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati. |
There, that which has the import of restraint – that is the training in higher virtue. There, that which has the import of non-distraction – that is the training in higher concentration. There, that which has the import of seeing – that is the training in higher wisdom – he trains in these three trainings (thus) – noticing (adverting); being aware (knowing) … … realizing what should be realized. |
Paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchantntti …pe… |
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating giving up – sensations arise, known (to him); |
paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti gocarañca pajānāti samatthañca paṭivijjhati; |
…he integrates the faculties while being aware of the single-pointedness and non-distraction of the mind, in terms of the in and out breaths, contemplating giving up; he knows the sphere; he fathoms the even-ing out; |
balāni samodhāneti… |
he integrates the strengths… |
bojjhaṅge samodhāneti… |
he intergrates the factors of awakening… |
maggaṃ samodhāneti… |
he integrates the path… |
dhamme samodhāneti gocarañca pajānāti samatthañca paṭivijjhati. |
he integrates the phenomena; he knows the sphere; he fathoms the even-ing out. |
Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti. |
“Indriyāni samodhāneti” – how does he integrate the faculties? In the sense of resoluteness, he integrates faith-faculty… Therefore it is said, “samatthañca paṭivijjhati”. |
Aṭṭha anupassane ñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni dhammesu dhammānupassanāya. Imāni bāttiṃsa satokārissa ñāṇāni. |
These are the 8 knowledges of contemplation, the 8 establishments of mindfulness, the 4 matters of the Suttanta – of contemplating phenomena in phenomena. These are the 32 knowledges of the mindful-one. |
Satokāriñāṇaniddeso pañcamo. |
Explanation of the knowledges of the mindful-one – The fifth. |
6. Ñāṇarāsichakkaniddeso |
Explanation of the group of six knowledge (Ñāṇarāsichakkaniddeso) |
Katamāni catuvīsati samādhivasena ñāṇāni? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… vimocayaṃ cittaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, vimocayaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. |
6.What are the 24 knowledges in terms of concentration(samādhivasena ñāṇāni) ? {12×2=24 à only first 3 tetrads} In terms of long-in-breath – the one-pointedness of mind, the non-distraction is concentration. In terms of long-out-breath – the one-pointedness of mind, the non-distraction is concentration… In terms of the released mind long-out-breath – the one-pointedness of mind, the non-distraction is concentration. |
Imāni catuvīsati samādhivasena ñāṇāni. |
Thes are the 24 knowledges in terms of samādhi (concentration). |
7. Katamāni dvesattati vipassanāvasena ñāṇāni? |
7.What are the 72 knowledges in terms of insight (vipassanāvasena ñāṇāni)? {the above 24×3 = 72} |
Dīghaṃ assāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā, |
In the sense of contemplating as impermanence, the long-in-breath – it is vipassanā; in the sense of contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is vipassanā. |
dīghaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā…pe… |
In the sense of contemplating as impermanence, the long-out-breath – it is vipassanā; in the sense of contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is vipassanā… |
vimocayaṃ cittaṃ assāsaṃ, vimocayaṃ cittaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. |
In the sense of contemplating as impermanence, the released-mind-long-out-breath – it is vipassanā; in the sense of contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is vipassanā. |
Imāni dvesattati vipassanāvasena ñāṇāni. |
These are the 72 knowledges in terms of vipassanā (insight). |
8. Katamāni aṭṭha nibbidāñāṇāni? |
8.What are the 8 knowledges of disenchantment(weariness) (nibbidāñāṇāni)? |
Aniccānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, |
Contemplating impermanence – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of disenchantment. |
aniccānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ…pe… |
Contemplating impermanence – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of disenchantment… |
paṭinissaggānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, |
Contemplating forsaking – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of disenchantment. |
paṭinissaggānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ. |
Contemplating forsaking – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of disenchantment. |
Imāni aṭṭha nibbidāñāṇāni. |
These are the 8 knowledges of disenchantment (weariness). |
9. Katamāni aṭṭha nibbidānulome ñāṇāni? |
9.What are the 8 knowledges in line with the disenchantment (nibbidānulome ñāṇāni)? |
Aniccānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, |
The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating impermanence, accompanied by fear; |
aniccānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ…pe… |
The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating impermanence, accompanied by fear… |
paṭinissaggānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, |
… The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating giving up, accompanied by fear; |
paṭinissaggānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ – |
The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating giving up, accompanied by fear – |
imāni aṭṭha nibbidānulome ñāṇāni. |
these 8 knowledges are the knowledges in line with disenchantment. |
... |
(bhayatupaṭṭhāna-ādīnavānupassanā-nibbidānupassanā-ñāṇāni) |
10. Katamāni aṭṭha nibbidāpaṭippassaddhiñāṇāni? |
10.What are the 8 knowledges of calming of disenchantment (nibbidāpaṭippassaddhiñāṇāni)? |
Aniccānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing in contemplating impermanence; |
aniccānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ…pe… |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing out contemplating impermanence… |
paṭinissaggānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing in contemplating giving up; |
paṭinissaggānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ – imāni aṭṭha nibbidāpaṭippassaddhiñāṇāni. |
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of one who is breathing out contemplating giving up – these are the 8 knowledges of calming of disenchantment. |
| (muñcitukamyatā-paṭisaṅkhānupassanā-saṅkhārupekkhā-ñāṇāni) | |
11. Katamāni ekavīsati vimuttisukhe ñāṇāni? |
11.What are the 21 knowledges of the happiness of release (vimuttisukhe ñāṇāni)? |
Sotāpattimaggena |
Due to the Path of Stream-entry – |
sakkāyadiṭṭhiyā pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
knowledge of happiness of release arises due to the abandonment, the cutting off of self-view; |
vicikicchāya pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
knowledge of happiness of release arises due to the abandonment, the cutting off of doubt; |
sīlabbataparāmāsassa…pe… |
… of rules and rituals… |
diṭṭhānusayassa, |
…of dormant tendency for wrong view… |
vicikicchānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
…knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency to doubt. |
sakadāgāmimaggena oḷārikassa, |
Due to Path of Once-returner – |
kāmarāgasaññojanassa…pe… |
…of the gross fetter of craving for sensual pleasure… |
paṭighasaññojanassa, |
…of the fetter of hatred… |
oḷārikassa kāmarāgānusayassa, |
…of the gross dormant tendency for craving for sensual pleasure… |
paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
…knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency to hatred. |
anāgāmimaggena |
Due to Path of Non-returner – |
anusahagatassa kāmarāgasaññojanassa…pe… |
…of residual fetter of craving for sensual pleasure… |
paṭighasaññojanassa, |
…of fetter of hatred… |
anusahagatassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, |
…knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency for craving for sensual pleasure, for hatred. |
arahattamaggena, |
Due to the Path of Arahanthood – |
rūparāgassa…pe… arūparāgassa, mānassa, uddhaccassa, avijjāya, mānānusayassa, bhavarāgānusayassa, avijjānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ. |
… of craving for form… …of craving for formlessness… …of conceit… …of restlessness… …of ignorance… …of dormant tendency for conceit… of dormant tendency for craving for becoming… … knowledge of happiness of release arises due to the abandonment, the cutting off of dormant tendency for ignorance. |
Imāni ekavīsati vimuttisukhe ñāṇāni. |
These are the 21 knowledges of the happiness of release. |
Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni imāni dve ñāṇasatāni uppajjanti. |
On practicing the sixteen aspected concentration based on mindfulness of in&out breath, these two hundred knowledges of concentration arise. |
Ñāṇarāsichakkaniddeso chaṭṭho. |
Explanation of the group of six knowledges – the sixth |
Ānāpānassatikathā niṭṭhitā. |
The talk on mindfulness of in and out breaths has been elucidated. |
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