. |
. |
When theyāre energetic, spiritual rapture arises. |
ÄraddhavÄ«riyassa uppajjati pÄ«ti nirÄmisÄ. |
At such a time, a monk has activated the awakening factor of rapture; they develop it and perfect it. |
Yasmiį¹ samaye, bhikkhave, bhikkhuno ÄraddhavÄ«riyassa uppajjati pÄ«ti nirÄmisÄ, pÄ«tisambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti, pÄ«tisambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, pÄ«tisambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄpÄripÅ«riį¹ gacchati. (4) |
When the mind is full of rapture, the body and mind become pacified. |
PÄ«timanassa kÄyopi passambhati, cittampi passambhati. |
At such a time, a monk has activated the awakening factor of pacification; they develop it and perfect it. |
Yasmiį¹ samaye, bhikkhave, bhikkhuno pÄ«timanassa kÄyopi passambhati, cittampi passambhati, passaddhisambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti, passaddhisambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, passaddhisambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄpÄripÅ«riį¹ gacchati. (5) |
. On-the occasion, monks, a-monk |
Yasmiį¹ samaye, bhikkhave, bhikkhuno |
(with) en-raptured mind, |
PÄ«ti-man-assa |
(the) body-also becomes-pacified, |
kÄyo-pi passambhati, |
(the) mind-also becomes-pacified |
cittam-pi passambhati |
, |
, |
pacification-awakening-factor on-that occasion |
Passaddhi-sam-bojjh-aį¹ go tasmiį¹ samaye |
(the) monk has-aroused; |
bhikkhuno Äraddho hoti; |
pacification-awakening-factor on-that occasion |
Passaddhi-sam-bojjh-aį¹ gaį¹ tasmiį¹ samaye |
(the) monk develops; |
bhikkhu bhÄveti; |
pacification-awakening-factor on-that occasion |
Passaddhi-sam-bojjh-aį¹ go tasmiį¹ samaye |
(the) monk has-developed-(and)-fulfilled *******. |
bhikkhuno bhÄvanÄ-pÄripÅ«riį¹ gacchati. |
| (This is 2nd jhÄna here, done in conjunction with kÄyagatÄ-sati) | |
583 |
583 |
āWhen one āøDharma, monks, is developed and cultivated |
āEka-dhamme, bhikkhave, bhÄvite bahulÄ«kate |
the body and mind become pacified, |
kÄyopi passambhati, cittampi passambhati, |
thinking and considering settle down, |
vitakka-vicÄrÄ-pi vÅ«pasammanti, |
and all of the āøDharmas that play a part in realization |
kevalÄpi vijjÄbhÄgiyÄ dhammÄ |
are developed to perfection. |
BhÄvanÄ-pÄripÅ«riį¹ gacchanti. |
What one āøDharma? |
Katamasmiį¹ Eka-dhamme? |
Body-immersed remembering. |
KÄya-gatÄya satiyÄ. |
When this one āøDharma is developed and cultivated, |
Imasmiį¹ kho, bhikkhave, eka-dhamme bhÄvite bahulÄ«kate |
the body and mind become pacified, |
kÄyopi passambhati, cittampi passambhati, |
thinking and considering settle down, |
Vitakka-vicÄrÄpi vÅ«pasammanti, |
and all of the āøDharmas that play a part in realization |
kevalÄpi vijjÄbhÄgiyÄ dhammÄ |
are developed to perfection.ā |
bhÄvanÄpÄripÅ«riį¹ gacchantÄ«āti. |
(7sb ā 1-3 šššµļøš¹) Seeing that the hindrances have been given up in them, |
(7sb ā 1-3 šššµļøš¹) Tassime paƱca nÄ«varaį¹e pahÄ«ne attani samanupassato |
virtuous-mirth is born. |
pÄ-mojjaį¹ jÄyati, |
(7sb ā 4. š) (For one with) virtuous-mirth rapture (is) born. |
(7sb ā 4. š) pa-muditassa pÄ«ti jÄyati, |
(7sb ā 5. š) (with) en-raptured-mind (the) body (is) pacified. |
(7sb ā 5. š) pÄ«ti-manassa kÄyo passambhati, |
(7sb ā 5.5 š) (with) pacified-body, {they experience} pleasure. |
(7sb ā 5.5 š) passaddha-kÄyo sukhaį¹ vedeti, |
(7sb ā 6. š) (For one in) pleasure, (the) mind becomes undistractible-&-lucid. |
(7sb ā 6. š) sukhino cittaį¹ samÄdhiyati. |
4.3.2.5. First jhÄna |
4.3.2.5. Paį¹hamajhÄna |
š«š Quite-withdrawn (from) sensuality, |
š«š so viviccāeva kÄmehi |
š«š withdrawn (from) un-skillful Dhamma [teachings & qualities], |
š«š vivicca a-kusalehi dhammehi |
(V&Vš) With-directed-thought, with-evaluation, |
(V&Vš) sa-vitakkaį¹ sa-vicÄraį¹ |
šš withdrawal-born rapture-&pleasure, |
šš viveka-jaį¹ pÄ«ti-sukhaį¹ |
š first JhÄna (he) enters, dwells. |
š paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. Thereās no part of the body thatās not spread with rapture and pleasure born of seclusion. |
So imameva kÄyaį¹ vivekajena pÄ«tisukhena abhisandeti parisandeti paripÅ«reti parippharati, nÄssa kiƱci sabbÄvato kÄyassa vivekajena pÄ«tisukhena apphuį¹aį¹ hoti. |
Thatās how a monk is accomplished in ethics. ā¦ |
Evaį¹ kho, poį¹į¹hapÄda, bhikkhu sÄ«lasampanno hoti ā¦ pe ā¦ |
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
tassime paƱcanÄ«varaį¹e pahÄ«ne attani samanupassato pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhÄna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So vivicceva kÄmehi, vivicca akusalehi dhammehi, savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
The sensual perception that they had previously ceases. |
Tassa yÄ purimÄ kÄmasaƱƱÄ, sÄ nirujjhati. |
At that time they have a subtle and true perception of the rapture and pleasure born of seclusion. |
VivekajapÄ«tisukhasukhumasaccasaĆ±Ć±Ä tasmiį¹ samaye hoti, vivekajapÄ«tisukhasukhumasaccasaƱƱīyeva tasmiį¹ samaye hoti. |
Thatās how, with training, certain perceptions arise and certain perceptions cease. |
Evampi sikkhÄ ekÄ saĆ±Ć±Ä uppajjati, sikkhÄ ekÄ saĆ±Ć±Ä nirujjhati. |
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
Tassime paƱca nÄ«varaį¹e pahÄ«ne attani samanupassato pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhÄna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. Thereās no part of the body thatās not spread with rapture and pleasure born of seclusion. |
So imameva kÄyaį¹ vivekajena pÄ«tisukhena abhisandeti parisandeti paripÅ«reti parippharati, nÄssa kiƱci sabbÄvato kÄyassa vivekajena pÄ«tisukhena apphuį¹aį¹ hoti. |
Thatās how a monk is accomplished in ethics. ā¦ |
Evaį¹ kho, vÄseį¹į¹ha, bhikkhu sÄ«lasampanno hoti ā¦ pe ā¦ |
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
tassime paƱca nÄ«varaį¹e pahÄ«ne attani samanupassato pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
So mettÄsahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati. TathÄ dutiyaį¹. TathÄ tatiyaį¹. TathÄ catutthaį¹. Iti uddhamadho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ mettÄsahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄpajjena pharitvÄ viharati. |
Suppose there was a powerful horn blower. Theyād easily make themselves heard in the four directions. |
SeyyathÄpi, vÄseį¹į¹ha, balavÄ saį¹ khadhamo appakasireneva catuddisÄ viƱƱÄpeyya; |
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. |
YathÄ yathÄ, Ävuso, bhikkhuno satthÄ dhammaį¹ deseti aƱƱataro vÄ garuį¹į¹hÄniyo sabrahmacÄrÄ« tathÄ tathÄ so tasmiį¹ dhamme atthapaį¹isaį¹vedÄ« ca hoti dhammapaį¹isaį¹vedÄ« ca. |
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
Tassa atthapaį¹isaį¹vedino dhammapaį¹isaį¹vedino pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom. |
YathÄ yathÄ, Ävuso, bhikkhuno aƱƱataraį¹ samÄdhinimittaį¹ suggahitaį¹ hoti sumanasikataį¹ sÅ«padhÄritaį¹ suppaį¹ividdhaį¹ paƱƱÄya tathÄ tathÄ so tasmiį¹ dhamme atthapaį¹isaį¹vedÄ« ca hoti dhammapaį¹isaį¹vedÄ« ca. |
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
Tassa atthapaį¹isaį¹vedino dhammapaį¹isaį¹vedino pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
This is the fifth opportunity for freedom. |
Idaį¹ paƱcamaį¹ vimuttÄyatanaį¹. (25.2–5.) |
Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. |
idhÄvuso, bhikkhuno satthÄ dhammaį¹ deseti aƱƱataro vÄ garuį¹į¹hÄniyo sabrahmacÄrÄ«. |
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. |
YathÄ yathÄ, Ävuso, bhikkhuno satthÄ dhammaį¹ deseti, aƱƱataro vÄ garuį¹į¹hÄniyo sabrahmacÄrÄ« tathÄ tathÄ so tasmiį¹ dhamme atthappaį¹isaį¹vedÄ« ca hoti dhammapaį¹isaį¹vedÄ« ca. |
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
Tassa atthappaį¹isaį¹vedino dhammapaį¹isaį¹vedino pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
This is the first opportunity for freedom. |
Idaį¹ paį¹hamaį¹ vimuttÄyatanaį¹. (9.1) |
9. Groups of Nine |
9. Nava dhammÄ |
Nine things are helpful, etc. |
Nava dhammÄ bahukÄrÄ ā¦ pe ā¦ nava dhammÄ sacchikÄtabbÄ. |
What nine things are helpful? |
Katame nava dhammÄ bahukÄrÄ? |
Nine things rooted in proper attention. When you attend properly, joy springs up. When youāre joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel pleasure. And when youāre pleasureful, the mind becomes undistractify-&-lucidifyd. When your mind is undistractify-&-lucidifyd, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away youāre freed. |
Nava yonisomanasikÄramÅ«lakÄ dhammÄ, yonisomanasikaroto pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati, samÄhite citte yathÄbhÅ«taį¹ jÄnÄti passati, yathÄbhÅ«taį¹ jÄnaį¹ passaį¹ nibbindati, nibbindaį¹ virajjati, virÄgÄ vimuccati. |
When a monk has discarded, eliminated, released, given up, and relinquished to this extent, thinking, āI have experiential confidence in the Buddha ā¦ |
Yathodhi kho panassa cattaį¹ hoti vantaį¹ muttaį¹ pahÄ«naį¹ paį¹inissaį¹į¹haį¹, so ābuddhe aveccappasÄdena samannÄgatomhÄ«āti labhati atthavedaį¹, labhati dhammavedaį¹, labhati dhammÅ«pasaį¹hitaį¹ pÄmojjaį¹. |
| Pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati; | |
the teaching ā¦ |
ādhamme ā¦ pe ā¦ |
the Saį¹
gha,ā they find joy in the meaning and the teaching, and find joy connected with the teaching. |
saį¹ghe aveccappasÄdena samannÄgatomhÄ«āti labhati atthavedaį¹, labhati dhammavedaį¹, labhati dhammÅ«pasaį¹hitaį¹ pÄmojjaį¹; |
| pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. | |
Thinking: āI have discarded, eliminated, released, given up, and relinquished to this extent,ā they find joy in the meaning and the teaching, and find joy connected with the teaching. |
āYathodhi kho pana me cattaį¹ vantaį¹ muttaį¹ pahÄ«naį¹ paį¹inissaį¹į¹hanāti labhati atthavedaį¹, labhati dhammavedaį¹, labhati dhammÅ«pasaį¹hitaį¹ pÄmojjaį¹; |
When theyāre joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when theyāre pleasureful, the mind becomes undistractify-&-lucidifyd in samÄdhi. |
pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
When a monk of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them. |
Sa kho so, bhikkhave, bhikkhu evaį¹sÄ«lo evaį¹dhammo evaį¹paƱƱo sÄlÄ«naƱcepi piį¹įøapÄtaį¹ bhuƱjati vicitakÄįø·akaį¹ anekasÅ«paį¹ anekabyaƱjanaį¹, nevassa taį¹ hoti antarÄyÄya. |
And how does a monk practice in the way that is proper for an ascetic? |
KathaƱca, bhikkhave, bhikkhu samaį¹asÄmÄ«cippaį¹ipadaį¹ paį¹ipanno hoti? |
There are some monks who have given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view. |
Yassa kassaci, bhikkhave, bhikkhuno abhijjhÄlussa abhijjhÄ pahÄ«nÄ hoti, byÄpannacittassa byÄpÄdo pahÄ«no hoti, kodhanassa kodho pahÄ«no hoti, upanÄhissa upanÄho pahÄ«no hoti, makkhissa makkho pahÄ«no hoti, paįø·Äsissa paįø·Äso pahÄ«no hoti, issukissa issÄ pahÄ«nÄ hoti, maccharissa macchariyaį¹ pahÄ«naį¹ hoti, saį¹hassa sÄį¹heyyaį¹ pahÄ«naį¹ hoti, mÄyÄvissa mÄyÄ pahÄ«nÄ hoti, pÄpicchassa pÄpikÄ icchÄ pahÄ«nÄ hoti, micchÄdiį¹į¹hikassa micchÄdiį¹į¹hi pahÄ«nÄ hoti— |
These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say. |
imesaį¹ kho ahaį¹, bhikkhave, samaį¹amalÄnaį¹ samaį¹adosÄnaį¹ samaį¹akasaį¹Änaį¹ ÄpÄyikÄnaį¹ į¹hÄnÄnaį¹ duggativedaniyÄnaį¹ pahÄnÄ āsamaį¹asÄmÄ«cippaį¹ipadaį¹ paį¹ipannoāti vadÄmi. |
They see themselves purified from all these bad, unskillful qualities. |
So sabbehi imehi pÄpakehi akusalehi dhammehi visuddhamattÄnaį¹ samanupassati (). |
Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd in samÄdhi. |
Tassa sabbehi imehi pÄpakehi akusalehi dhammehi visuddhamattÄnaį¹ samanupassato () pÄmojjaį¹ jÄyati, pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vedeti, sukhino cittaį¹ samÄdhiyati. |
| (4bv brahma viharas takes place where 4j jhanas usually does) | |
They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
So mettÄsahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati, tathÄ dutiyaį¹, tathÄ tatiyaį¹, tathÄ catutthaį¹. Iti uddhamadho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ mettÄsahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄbajjhena pharitvÄ viharati. |
They meditate spreading a heart full of compassion ā¦ |
Karuį¹Äsahagatena cetasÄ ā¦ pe ā¦ |
They meditate spreading a heart full of rejoicing ā¦ |
muditÄsahagatena cetasÄ ā¦ pe ā¦ |
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
upekkhÄsahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati, tathÄ dutiyaį¹, tathÄ tatiyaį¹, tathÄ catutthaį¹. Iti uddhamadho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ upekkhÄsahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄbajjhena pharitvÄ viharati. |
| (simile of lotus pond with missing piti sukha reference) | |
When you live with the ear ā¦ nose ā¦ tongue ā¦ body ā¦ |
jivhindriyaį¹ saį¹vutassa, bhikkhave, viharato cittaį¹ na byÄsiƱcati ā¦ pe ā¦ |
| appamÄdavihÄrÄ«tveva saį¹ khaį¹ gacchati. | |
mind faculty restrained, your mind doesnāt become polluted when it comes to thoughts known by the mind. |
Manindriyaį¹ saį¹vutassa, bhikkhave, viharato cittaį¹ na byÄsiƱcati, manoviƱƱeyyesu dhammesu, |
When the mind isnāt polluted, joy springs up. |
tassa abyÄsittacittassa pÄmojjaį¹ jÄyati. |
Being joyful, rapture springs up. |
Pamuditassa pÄ«ti jÄyati. |
When the mind is full of rapture, the body becomes pacified. |
PÄ«timanassa kÄyo passambhati. |
When the body is pacified, one feels pleasure. |
PassaddhakÄyo sukhaį¹ viharati. |
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samÄdhi. |
Sukhino cittaį¹ samÄdhiyati. |
When the mind is undistractify-&-lucidifyd in samÄdhi, principles become clear. |
SamÄhite citte dhammÄ pÄtubhavanti. |
Because principles have become clear, youāre considered to live diligently. |
DhammÄnaį¹ pÄtubhÄvÄ appamÄdavihÄrÄ«tveva saį¹ khaį¹ gacchati. |
Thatās how someone lives diligently.ā |
Evaį¹ kho, bhikkhave, appamÄdavihÄrÄ« hotÄ«āti. |
I had doubt and uncertainty about that: |
Tassa mayhaį¹, bhante, ahudeva kaį¹ khÄ, ahu vicikicchÄ: |
āI wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?āā |
ākosu nÄma imesaį¹ bhavataį¹ samaį¹abrÄhmaį¹Änaį¹ saccaį¹ Äha, ko musÄāāti? |
āChief, no wonder youāre doubting and uncertain. |
āAlaƱhi te, gÄmaį¹i, kaį¹ khituį¹, alaį¹ vicikicchituį¹. |
Doubt has come up in you about an uncertain matter.ā |
Kaį¹ khanÄ«ye ca pana te į¹hÄne vicikicchÄ uppannÄāti. |
āI am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.ā |
āEvaį¹ pasannohaį¹, bhante, bhagavati. Pahoti me bhagavÄ tathÄ dhammaį¹ desetuį¹ yathÄhaį¹ imaį¹ kaį¹ khÄdhammaį¹ pajaheyyanāti. |
āChief, there is undistractible-lucidity based on understanding of principle. |
āAtthi, gÄmaį¹i, dhammasamÄdhi. |
Thatās how, if you gain mental undistractible-lucidity, you can give up that cause of uncertainty. |
Tatra ce tvaį¹ cittasamÄdhiį¹ paį¹ilabheyyÄsi. Evaį¹ tvaį¹ imaį¹ kaį¹ khÄdhammaį¹ pajaheyyÄsi. |
And what is undistractible-lucidity based on understanding of principle? |
Katamo ca, gÄmaį¹i, dhammasamÄdhi? |
Itās when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, divisive speech, harsh speech, talking nonsense, covetousness, ill will, and wrong view. |
Idha, gÄmaį¹i, ariyasÄvako pÄį¹ÄtipÄtaį¹ pahÄya pÄį¹ÄtipÄtÄ paį¹ivirato hoti, adinnÄdÄnaį¹ pahÄya adinnÄdÄnÄ paį¹ivirato hoti, kÄmesumicchÄcÄraį¹ pahÄya kÄmesumicchÄcÄrÄ paį¹ivirato hoti, musÄvÄdaį¹ pahÄya musÄvÄdÄ paį¹ivirato hoti, pisuį¹aį¹ vÄcaį¹ pahÄya pisuį¹Äya vÄcÄya paį¹ivirato hoti, pharusaį¹ vÄcaį¹ pahÄya pharusÄya vÄcÄya paį¹ivirato hoti, samphappalÄpaį¹ pahÄya samphappalÄpÄ paį¹ivirato hoti, abhijjhaį¹ pahÄya anabhijjhÄlu hoti, byÄpÄdapadosaį¹ pahÄya abyÄpannacitto hoti, micchÄdiį¹į¹hiį¹ pahÄya sammÄdiį¹į¹hiko hoti. |
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
Sa kho so, gÄmaį¹i, ariyasÄvako evaį¹ vigatÄbhijjho vigatabyÄpÄdo asammÅ«įø·ho sampajÄno paį¹issato mettÄsahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati, tathÄ dutiyaį¹, tathÄ tatiyaį¹, tathÄ catutthaį¹, iti uddhamadho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ mettÄsahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄpajjena pharitvÄ viharati. |
Then they reflect: |
So iti paį¹isaƱcikkhati: |
āThat teacher who had this doctrine and view: |
āyvÄyaį¹ satthÄ evaį¹vÄdÄ« evaį¹diį¹į¹hi: |
āThereās no meaning in giving, sacrifice, or offerings. Thereās no fruit or result of good and bad deeds. Thereās no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And thereās no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.ā |
ānatthi dinnaį¹, natthi yiį¹į¹haį¹, natthi hutaį¹, natthi sukatadukkaį¹Änaį¹ kammÄnaį¹ phalaį¹ vipÄko, natthi ayaį¹ loko, natthi paro loko, natthi mÄtÄ, natthi pitÄ, natthi sattÄ opapÄtikÄ, natthi loke samaį¹abrÄhmaį¹Ä, sammaggatÄ sammÄpaį¹ipannÄ ye imaƱca lokaį¹ paraƱca lokaį¹ sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ pavedentÄ«āti. |
If what this good teacher says is true, itās a safe bet for me to not hurt any creature firm or frail. |
Sace tassa bhoto satthuno saccaį¹ vacanaį¹, apaį¹į¹akatÄya mayhaį¹, yvÄhaį¹ na kiƱci byÄbÄdhemi tasaį¹ vÄ thÄvaraį¹ vÄ? |
I win on both counts, since Iām restrained in body, speech, and mind, and when my body breaks up, after death, Iāll be reborn in a good place, a heavenly realm.ā |
Ubhayamettha kaį¹aggÄho, yaį¹ camhi kÄyena saį¹vuto vÄcÄya saį¹vuto manasÄ saį¹vuto, yaƱca kÄyassa bhedÄ paraį¹ maraį¹Ä sugatiį¹ saggaį¹ lokaį¹ upapajjissÄmÄ«āti. |
Joy springs up in them. |
Tassa pÄmojjaį¹ jÄyati. |
(7sb ā 4. š) (For one with) virtuous-mirth rapture (is) born. |
(7sb ā 4. š) pa-muditassa pÄ«ti jÄyati, |
(7sb ā 5. š) (with) en-raptured-mind (the) body (is) pacified. |
(7sb ā 5. š) pÄ«ti-manassa kÄyo passambhati, |
(7sb ā 5.5 š) (with) pacified-body, {they experience} pleasure. |
(7sb ā 5.5 š) passaddha-kÄyo sukhaį¹ vedeti, |
(7sb ā 6. š) (For one in) pleasure, (the) mind becomes undistractible-&-lucid. |
(7sb ā 6. š) sukhino cittaį¹ samÄdhiyati. |
This is that undistractible-lucidity based on understanding of principle. |
Ayaį¹ kho, gÄmaį¹i, dhammasamÄdhi. |
Thatās how, if you gain mental undistractible-lucidity, you can give up that state of uncertainty. |
Tatra ce tvaį¹ cittasamÄdhiį¹ paį¹ilabheyyÄsi, evaį¹ tvaį¹ imaį¹ kaį¹ khÄdhammaį¹ pajaheyyÄsi. |
ā¦ |
ā¦ |
| (While in 4sp, how to ward off hindrances) | |
āWhich four? |
ā¦ ākatamesu catÅ«su? |
Here, *******, (a) monk, {dwells like this:} |
idh'-Änanda, bhikkhu |
(the) body (as a) body-(he)-contemplates ********, |
kÄye kÄy-ÄnupassÄ« viharati |
ardent, clearly-comprehending, mindful, |
ÄtÄpÄ« sampajÄno satimÄ, |
(having) removed worldly greed-&-distress. |
vineyya loke abhijjhÄ-domanassaį¹. |
while {dwelling in} body (as) body-contemplating, ******* |
tassa kÄye kÄy-Änupassino viharato |
(some) body-issues ** arise (from) the-body, |
kÄy-Ärammaį¹o vÄ uppajjati kÄyasmiį¹ |
(such as) burning-fever, |
pariįø·Äho, |
mental ** sluggishness, |
cetaso vÄ lÄ«nattaį¹, |
(towards the) external, ** mind (is) distracted. |
bahiddhÄ vÄ cittaį¹ vikkhipati. |
| (7sb bodhi-anga derived sequence) | |
then-******** (that) monk, |
ten'-Änanda, bhikkhunÄ |
(towards) some inspiring sign. |
kismiƱcideva pasÄdanÄ«ye nimitte |
(his) mind (he) should-direct. |
cittaį¹ paį¹idahitabbaį¹. |
while (towards) some inspiring sign |
tassa kismiƱcideva pasÄdanÄ«ye nimitte |
(his) mind (is) directed (at), |
cittaį¹ paį¹idahato |
virtuous-mirth (is) born. |
pÄmojjaį¹ jÄyati. |
(7sb ā 4. š) (For one with) virtuous-mirth rapture (is) born. |
(7sb ā 4. š) pa-muditassa pÄ«ti jÄyati, |
(7sb ā 5. š) (with) en-raptured-mind (the) body (is) pacified. |
(7sb ā 5. š) pÄ«ti-manassa kÄyo passambhati, |
(7sb ā 5.5 š) (with) pacified-body, {they experience} pleasure. |
(7sb ā 5.5 š) passaddha-kÄyo sukhaį¹ vedeti, |
(7sb ā 6. š) (For one in) pleasure, (the) mind becomes undistractible-&-lucid. |
(7sb ā 6. š) sukhino cittaį¹ samÄdhiyati. |
| (no more need for V&V, passed from first to second jhÄna) | |
He then reflects: |
so iti paį¹isaƱcikkhati — |
āThe purpose (for the) sake (of which) |
āyassa khvÄhaį¹ atthÄya |
(my) mind (was) directed, |
cittaį¹ paį¹idahiį¹, |
that I have accomplished. |
so me attho abhinipphanno. |
Let me now withdraw it.ā |
handa, dÄni paį¹isaį¹harÄmÄ«āti. |
(So) he withdraws that (mind) |
so paį¹isaį¹harati ceva |
{and} doesnāt think {and} doesnāt examine. |
na ca vitakketi na ca vicÄreti. |
āWithout-thought (and) without-examination, |
āa-vitakkomhi a-vicÄro, |
internally mindful, happy-I (am). |
ajjhattaį¹ satimÄ sukham-asmÄ«āti |
(that, he) understands.ā |
pajÄnÄtiā. |
Theyāre content with that confidence, and donāt make a further effort for seclusion by day or solitude by night. |
So tena buddhe aveccappasÄdena santuį¹į¹ho na uttari vÄyamati divÄ pavivekÄya, rattiį¹ paį¹isallÄnÄya. |
When they live negligently, thereās no joy. |
Tassa evaį¹ pamattassa viharato pÄmojjaį¹ na hoti. |
When thereās no joy, thereās no rapture. |
PÄmojje asati, pÄ«ti na hoti. |
When thereās no rapture, thereās no pacification. |
PÄ«tiyÄ asati, passaddhi na hoti. |
When thereās no pacification, thereās suffering. |
PassaddhiyÄ asati, dukkhaį¹ viharati. |
The mind that suffers doesnāt become undistractify-&-lucidifyd in samÄdhi. |
Dukkhino cittaį¹ na samÄdhiyati. |
When the mind is not undistractify-&-lucidifyd in samÄdhi, principles do not become clear. |
AsamÄhite citte dhammÄ na pÄtubhavanti. |
And what is a harmonious assembly? |
KatamÄ ca, bhikkhave, samaggÄ parisÄ? |
An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. |
Idha, bhikkhave, yassaį¹ parisÄyaį¹ bhikkhÅ« samaggÄ sammodamÄnÄ avivadamÄnÄ khÄ«rodakÄ«bhÅ«tÄ aƱƱamaƱƱaį¹ piyacakkhÅ«hi sampassantÄ viharanti, ayaį¹ vuccati, bhikkhave, samaggÄ parisÄ. |
When the monks live in harmony like this, they make much merit. |
Yasmiį¹, bhikkhave, samaye bhikkhÅ« samaggÄ sammodamÄnÄ avivadamÄnÄ khÄ«rodakÄ«bhÅ«tÄ aƱƱamaƱƱaį¹ piyacakkhÅ«hi sampassantÄ viharanti, bahuį¹, bhikkhave, bhikkhÅ« tasmiį¹ samaye puƱƱaį¹ pasavanti. |
At that time the monks live in a holy dwelling, that is, the heartās release by rejoicing. |
Brahmaį¹, bhikkhave, vihÄraį¹ tasmiį¹ samaye bhikkhÅ« viharanti, yadidaį¹ muditÄya cetovimuttiyÄ. |
When youāre joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when youāre pleasureful, the mind becomes undistractify-&-lucidifyd in samÄdhi. |
Pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vediyati, sukhino cittaį¹ samÄdhiyati. |
Itās like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. |
SeyyathÄpi, bhikkhave, uparipabbate thullaphusitake deve vassante taį¹ udakaį¹ yathÄninnaį¹ pavattamÄnaį¹ pabbatakandarapadarasÄkhÄ paripÅ«reti, pabbatakandarapadarasÄkhÄ paripÅ«rÄ kusobbhe paripÅ«renti, kusobbhÄ paripÅ«rÄ mahÄsobbhe paripÅ«renti, mahÄsobbhÄ paripÅ«rÄ kunnadiyo paripÅ«renti, kunnadiyo paripÅ«rÄ mahÄnadiyo paripÅ«renti, mahÄnadiyo paripÅ«rÄ samuddaį¹ paripÅ«renti. |
| (refrain: 7sb ā jhÄna ā arahantship) | |
like-that, accordingly, he ****** |
tathÄ tathÄ so tasmiį¹ |
{feels [inspiration]} in Dhamma meaning and |
dhamme attha-paį¹isaį¹vedÄ« ca hoti |
{feels [inspiration]} in Dhamma, |
dhamma-paį¹isaį¹vedÄ« ca. |
as he {feels [inspiration] in} Dhamma-meaning (and) Dhamma, |
tassa attha-paį¹isaį¹vedino dhamma-paį¹isaį¹vedino |
Virtuous-mirth arises. |
PÄ-mojjaį¹ jÄyati. |
(7sb ā 4. š) (For one with) virtuous-mirth rapture (is) born. |
(7sb ā 4. š) pa-muditassa pÄ«ti jÄyati, |
(7sb ā 5. š) (with) en-raptured-mind (the) body (is) pacified. |
(7sb ā 5. š) pÄ«ti-manassa kÄyo passambhati, |
(7sb ā 5.5 š) (with) pacified-body, {they experience} pleasure. |
(7sb ā 5.5 š) passaddha-kÄyo sukhaį¹ vedeti, |
(7sb ā 6. š) (For one in) pleasure, (the) mind becomes undistractible-&-lucid. |
(7sb ā 6. š) sukhino cittaį¹ samÄdhiyati. |
This, monks, (is the) first liberation-basis, |
idaį¹, bhikkhave, paį¹hamaį¹ vimutt-Äyatanaį¹ |
by means of which, if a monk {dwells} assiduous, |
yattha bhikkhuno appamattassa |
ardent, resolute, ********, |
ÄtÄpino pahitattassa viharato |
(his) un-liberated ** mind (is) liberated, |
a-vimuttaį¹ vÄ cittaį¹ vimuccati, |
un-destroyed ** asinine-inclinations, utterly-destroyed (they) become. |
a-parik-khÄ«į¹Ä vÄ ÄsavÄ parik-khayaį¹ gacchanti, |
(the) un-reached un-surpassed security-from-the-yoke |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(he) reaches.ā |
Anu-pÄpuį¹Äti. |
| (1. Buddh-Änu-s-sati) | |
āMahÄnÄma, when a noble disciple has reached the fruit and understood the instructions |
āYo so, mahÄnÄma, ariyasÄvako Ägataphalo viƱƱÄtasÄsano, |
they frequently practice this kind of meditation. |
so iminÄ vihÄrena bahulaį¹ viharati. |
Firstly, a noble disciple recollects the Realized One: |
Idha, mahÄnÄma, ariyasÄvako tathÄgataį¹ anussarati: |
'Thus-indeed, he, the-Blessed-one, |
āiti-pi so bhagavÄ |
(an) Arahant, properly-awakened, |
arahaį¹ sammÄ-sambuddho |
knowledge-(and)-conduct-(he)-possesses, |
vijjÄ-caraį¹a-sampanno |
well-gone, world-knower, |
su-gato loka-vidū |
un-surpassed man-training-leader, |
an-uttaro purisa-damma-sÄrathi |
teacher (of) devas-(and)-humans, |
satthÄ deva-manussÄnaį¹ |
(the) awakened-one, the-blessed-one - |
buddho bhagavÄāti — |
| (7sb+ derived awakening factor sequence) | |
(7sb ā 1. š) When a noble disciple recollects the Realized One |
(7sb ā 1. š) Yasmiį¹, mahÄnÄma, samaye ariyasÄvako tathÄgataį¹ anussarati |
at that time |
nevassa tasmiį¹ samaye |
their mind is not full of greed, |
rÄga-pariyuį¹į¹hitaį¹ cittaį¹ hoti, |
their mind is not full of hate, |
na dosa-pariyuį¹į¹hitaį¹ cittaį¹ hoti, |
their mind is not full of delusion; |
na moha-pariyuį¹į¹hitaį¹ cittaį¹ hoti; |
At that time their mind is unswerving, |
ujugata-me-vassa tasmiį¹ samaye cittaį¹ hoti |
based on the Realized One. |
tathÄgataį¹ Ärabbha. |
(7sb ā 2. š) (of) unswerving-mind, ***, (a) noble-oneās-disciple |
(7sb ā 2. š) Ujugata-citto kho pana, mahÄnÄma, ariya-sÄvako |
obtains {experience of inspiration, awe, and joy in} – meaning, |
labhati attha-vedaį¹, |
obtains {experience of inspiration, awe, and joy in} – Dhamma-[teachings], |
labhati dhamma-vedaį¹, |
obtains Dhamma-connected virtuous-mirth. |
labhati dhamm-Å«pasaį¹hitaį¹ pÄ-mojjaį¹. |
(7sb ā 4. š) (For one with) virtuous-mirth rapture (is) born. |
(7sb ā 4. š) pa-muditassa pÄ«ti jÄyati, |
(7sb ā 5. š) (with) en-raptured-mind (the) body (is) pacified. |
(7sb ā 5. š) pÄ«ti-manassa kÄyo passambhati, |
(7sb ā 5.5 š) (with) pacified-body, {they experience} pleasure. |
(7sb ā 5.5 š) passaddha-kÄyo sukhaį¹ vedeti, |
(7sb ā 6. š) (For one in) pleasure, (the) mind becomes undistractible-&-lucid. |
(7sb ā 6. š) sukhino cittaį¹ samÄdhiyati. |
This is called |
Ayaį¹ vuccati, mahÄnÄma: |
a noble disciple who lives in balance among people who are unbalanced, |
āariya-sÄvako visamagatÄya pajÄya samap-patto viharati, |
and lives untroubled among people who are troubled. |
Sa-byÄpajjÄya pajÄya a-byÄpajjo viharati, |
Theyāve entered the stream of the teaching |
Dhamma-sotaį¹ samÄpanno |
and develop the recollection of the Buddha. |
buddhÄ-nus-satiį¹ bhÄvetiā. (1) |
2. Making a Wish |
2. CetanÄkaraį¹Ä«yasutta |
āMendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: |
āSÄ«lavato, bhikkhave, sÄ«lasampannassa na cetanÄya karaį¹Ä«yaį¹: |
āMay I have no regrets!ā |
āavippaį¹isÄro me uppajjatÅ«āti. |
Itās only natural that an ethical person has no regrets. |
DhammatÄ esÄ, bhikkhave, yaį¹ sÄ«lavato sÄ«lasampannassa avippaį¹isÄro uppajjati. |
When you have no regrets you need not make a wish: |
Avippaį¹isÄrissa, bhikkhave, na cetanÄya karaį¹Ä«yaį¹: |
āMay I feel joy!ā |
āpÄmojjaį¹ me uppajjatÅ«āti. |
Itās only natural that joy springs up when you have no regrets. |
DhammatÄ esÄ, bhikkhave, yaį¹ avippaį¹isÄrissa pÄmojjaį¹ jÄyati. |
When you feel joy you need not make a wish: |
Pamuditassa, bhikkhave, na cetanÄya karaį¹Ä«yaį¹: |
āMay I experience rapture!ā |
āpÄ«ti me uppajjatÅ«āti. |
2. Making a Wish |
2. CetanÄkaraį¹Ä«yasutta |
āMendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: |
āSÄ«lavato, bhikkhave, sÄ«lasampannassa na cetanÄya karaį¹Ä«yaį¹: |
āMay I have no regrets!ā |
āavippaį¹isÄro me uppajjatÅ«āti. |
Itās only natural that an ethical person has no regrets. |
DhammatÄ esÄ, bhikkhave, yaį¹ sÄ«lavato sÄ«lasampannassa avippaį¹isÄro uppajjati. |
When you have no regrets you need not make a wish: |
Avippaį¹isÄrissa, bhikkhave, na cetanÄya karaį¹Ä«yaį¹: |
āMay I feel joy!ā |
āpÄmojjaį¹ me uppajjatÅ«āti. |
ā¦ |
ā¦ |
When youāre joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel pleasure. And when youāre pleasureful, the mind becomes undistractify-&-lucidifyd in samÄdhi. |
Pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vediyati, sukhino cittaį¹ samÄdhiyati. |
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. Theyāve entered the stream of the teaching and developed the recollection of the deities.ā |
Ayaį¹ vuccati, mahÄnÄma, ariyasÄvako visamagatÄya pajÄya samappatto viharati, sabyÄpajjÄya pajÄya abyÄpajjo viharati, dhammasotasamÄpanno devatÄnussatiį¹ bhÄvetÄ«āti. |
When youāre joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel pleasure. And when youāre pleasureful, the mind becomes undistractify-&-lucidifyd in samÄdhi. |
Pamuditassa pÄ«ti jÄyati, pÄ«timanassa kÄyo passambhati, passaddhakÄyo sukhaį¹ vediyati, sukhino cittaį¹ samÄdhiyati. |
You should develop this recollection of the deities while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.ā |
Imaį¹ kho tvaį¹, mahÄnÄma, devatÄnussatiį¹ gacchantopi bhÄveyyÄsi, į¹hitopi bhÄveyyÄsi, nisinnopi bhÄveyyÄsi, sayÄnopi bhÄveyyÄsi, kammantaį¹ adhiį¹į¹hahantopi bhÄveyyÄsi, puttasambÄdhasayanaį¹ ajjhÄvasantopi bhÄveyyÄsÄ«āti. |
. |
. |
Then that fear and terror came upon me as I was lying down. |
Tassa mayhaį¹, brÄhmaį¹a, nipannassa taį¹ bhayabheravaį¹ Ägacchati. |
I didnāt sit up or stand still or walk until I had got rid of that fear and terror while lying down. |
So kho ahaį¹, brÄhmaį¹a, neva tÄva nisÄ«dÄmi na tiį¹į¹hÄmi na caį¹ kamÄmi, yÄva nipannova taį¹ bhayabheravaį¹ paį¹ivinemi. |
There are some ascetics and brahmins who perceive that itās day when in fact itās night, or perceive that itās night when in fact itās day. |
Santi kho pana, brÄhmaį¹a, eke samaį¹abrÄhmaį¹Ä rattiį¹yeva samÄnaį¹ divÄti saƱjÄnanti, divÄyeva samÄnaį¹ rattÄ«ti saƱjÄnanti. |
This meditation of theirs is delusional, I say. |
Idamahaį¹ tesaį¹ samaį¹abrÄhmaį¹Änaį¹ sammohavihÄrasmiį¹ vadÄmi. |
I perceive that itās night when in fact it is night, and perceive that itās day when in fact it is day. |
Ahaį¹ kho pana, brÄhmaį¹a, rattiį¹yeva samÄnaį¹ rattÄ«ti saƱjÄnÄmi, divÄyeva samÄnaį¹ divÄti saƱjÄnÄmi. |
And if thereās anyone of whom it may be rightly said that |
Yaį¹ kho taį¹, brÄhmaį¹a, sammÄ vadamÄno vadeyya: |
a being not liable to delusion has arisen in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans, itās of me that this should be said. |
āasammohadhammo satto loke uppanno bahujanahitÄya bahujanasukhÄya lokÄnukampÄya atthÄya hitÄya sukhÄya devamanussÄnanāti, mameva taį¹ sammÄ vadamÄno vadeyya: |
| āasammohadhammo satto loke uppanno bahujanahitÄya bahujanasukhÄya lokÄnukampÄya atthÄya hitÄya sukhÄya devamanussÄnanāti. | |
My energy was roused up and unflagging, my rememberfulness was established and lucid, my body was pacified and undisturbed, and my mind was undistractify-&-lucidifyd in samÄdhi. |
Äraddhaį¹ kho pana me, brÄhmaį¹a, vÄ«riyaį¹ ahosi asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekaggaį¹. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhÄna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So kho ahaį¹, brÄhmaį¹a, vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja vihÄsiį¹. |
| (simile of cowherd relaxed in jhÄna) | |
āJust as (in the) |
seyyathÄpi, bhikkhave, |
hot-season, (in the) last month, |
gimhÄnaį¹ pacchime mÄse |
(when) all-crops (into the) village-(they've been)-stored-up, |
sabba-sassesu gÄmanta-sambhatesu |
a cowherd {would look after} (his) cows: |
gopÄlako gÄvo rakkheyya, |
While resting under the shade of a tree or |
tassa rukkha-mÅ«la-gatassa vÄ |
out in the open, |
abbhokÄsa-gatassa vÄ |
š he simply keeps himself remembering āthose cows.ā |
š sati-karaį¹Ä«yam-eva hoti — āetÄ VAR gÄvoāti. |
In the same way, |
evamevaį¹ kho, bhikkhave, |
š I simply kept myself remembering āthose Dhammas.ā |
š sati-karaį¹Ä«yam-eva ahosi — āete dhammÄāti. |
| (code phrase for successful entry into 4 jhÄnas) | |
āaroused indeed in me, monks |
āÄraddhaį¹ kho pana me, bhikkhave, |
(7sb ā 3. š¹), vigor was un-flagging, |
(7sb ā 3. š¹) vÄ«riyaį¹ ahosi a-sallÄ«naį¹, |
(7sb ā 1. š) established remembering, not-forgetful, |
(7sb ā 1. š) upaį¹į¹hitÄ sati a-sam-muį¹į¹hÄ, |
(7sb ā 5. š) Pacified body, un-aroused, |
(7sb ā 5. š) passaddho kÄyo a-sÄraddho, |
(7sb ā 6. š) Undistractability-and-lucidity (of) mind, singular. |
(7sb ā 6. š) samÄhitaį¹ cittaį¹ ekaggaį¹. |
| (STED 4 jhÄnas) | |
| (STED 1st JhÄna) | |
š«š Quite-withdrawn (from) sensuality, |
š«š viviccāeva kÄmehi |
š«š withdrawn (from) un-skillful Dhamma [teachings & qualities], |
š«š vivicca a-kusalehi dhammehi |
(V&Vš) With-directed-thought, with-evaluation, |
(V&Vš) sa-vitakkaį¹ sa-vicÄraį¹ |
šš withdrawal-born rapture-&pleasure, |
šš viveka-jaį¹ pÄ«ti-sukhaį¹ |
š first JhÄna (he) enters, dwells. |
š paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
| (STED 2nd JhÄnaā¦ 4th jhana) | |
Based on that element alone, their mind becomes eager, confident, settled, and decided. |
Tassa dhÄtÄrammaį¹ameva cittaį¹ pakkhandati pasÄ«dati santiį¹į¹hati adhimuccati. |
Others might treat that monk with disliking, loathing, and detestation, |
TaƱce, Ävuso, bhikkhuį¹ pare aniį¹į¹hehi akantehi amanÄpehi samudÄcaranti— |
striking them with fists, stones, sticks, and swords. |
pÄį¹isamphassenapi leįøįøusamphassenapi daį¹įøasamphassenapi satthasamphassenapi. |
They understand: |
So evaį¹ pajÄnÄti: |
āThis body is such that fists, stones, sticks, and swords strike it. |
ātathÄbhÅ«to kho ayaį¹ kÄyo yathÄbhÅ«tasmiį¹ kÄye pÄį¹isamphassÄpi kamanti, leįøįøusamphassÄpi kamanti, daį¹įøasamphassÄpi kamanti, satthasamphassÄpi kamanti. |
But the Buddha has said in the Simile of the Saw: |
Vuttaį¹ kho panetaį¹ bhagavatÄ kakacÅ«pamovÄde: |
āEven if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.ā |
āubhatodaį¹įøakena cepi, bhikkhave, kakacena corÄ ocarakÄ aį¹ gamaį¹ gÄni okanteyyuį¹, tatrÄpi yo mano padÅ«seyya na me so tena sÄsanakaroāti. |
My energy shall be roused up and unflagging, my rememberfulness established and lucid, my body pacified and undisturbed, and my mind undistractify-&-lucidifyd in samÄdhi. |
Äraddhaį¹ kho pana me vÄ«riyaį¹ bhavissati asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekaggaį¹. |
Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.ā |
KÄmaį¹ dÄni imasmiį¹ kÄye pÄį¹isamphassÄpi kamantu, leįøįøusamphassÄpi kamantu, daį¹įøasamphassÄpi kamantu, satthasamphassÄpi kamantu, karÄ«yati hidaį¹ buddhÄnaį¹ sÄsananāti. |
While recollecting the Buddha, the teaching, and the Saį¹
gha in this way, equanimity based on the skillful may not become stabilized in them. |
Tassa ce, Ävuso, bhikkhuno evaį¹ buddhaį¹ anussarato evaį¹ dhammaį¹ anussarato evaį¹ saį¹ ghaį¹ anussarato upekkhÄ kusalanissitÄ na saį¹į¹hÄti. |
In that case they stir up a sense of urgency: |
So tena saį¹vijjati saį¹vegaį¹ Äpajjati: |
āItās my loss, my misfortune, |
āalÄbhÄ vata me, na vata me lÄbhÄ; dulladdhaį¹ vata me, na vata me suladdhaį¹, |
that while recollecting the Buddha, the teaching, and the Saį¹
gha in this way, equanimity based on the skillful does not become stabilized in me.ā |
yassa me evaį¹ buddhaį¹ anussarato, evaį¹ dhammaį¹ anussarato, evaį¹ saį¹ ghaį¹ anussarato, upekkhÄ kusalanissitÄ na saį¹į¹hÄtÄ«āti. |
Theyāre like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law. |
SeyyathÄpi, Ävuso, suį¹isÄ sasuraį¹ disvÄ saį¹vijjati saį¹vegaį¹ Äpajjati; |
There are sights known by the eye that are pleasant and also those that are unpleasant. |
Santi, bhikkhave, cakkhuviƱƱeyyÄ rÅ«pÄ manoramÄpi, amanoramÄpi. |
Though experiencing them again and again they donāt occupy the mind. |
TyÄssa phussa phussa cittaį¹ na pariyÄdÄya tiį¹į¹hanti. |
Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samÄdhi. |
Cetaso apariyÄdÄnÄ Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekaggaį¹. |
Seeing this fruit of diligence, I say that those monks have work to do with diligence when it comes to the six fields of contact. ā¦ |
Imaį¹ khvÄhaį¹, bhikkhave, appamÄdaphalaį¹ sampassamÄno tesaį¹ bhikkhÅ«naį¹ chasu phassÄyatanesu appamÄdena karaį¹Ä«yanti vadÄmi ā¦ pe ā¦ |
āI didnāt go forth from the lay life to homelessness for the sake of a robe, |
āna kho panÄhaį¹ cÄ«varahetu agÄrasmÄ anagÄriyaį¹ pabbajito. |
alms-food, lodgings, or rebirth in this or that state. |
Na piį¹įøapÄtahetu, na senÄsanahetu, na itibhavÄbhavahetu agÄrasmÄ anagÄriyaį¹ pabbajito. |
But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. |
Api ca khomhi otiį¹į¹o jÄtiyÄ jarÄya maraį¹ena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi, dukkhotiį¹į¹o dukkhapareto. |
And I thought, āHopefully I can find an end to this entire mass of suffering.ā |
Appeva nÄma imassa kevalassa dukkhakkhandhassa antakiriyÄ paƱƱÄyethÄti. |
But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.ā |
AhaƱceva kho pana yÄdisake kÄme ohÄya agÄrasmÄ anagÄriyaį¹ pabbajito tÄdisake vÄ kÄme pariyeseyyaį¹ tato vÄ pÄpiį¹į¹hatare, na metaį¹ patirÅ«panāti. |
Then they reflect: |
So iti paį¹isaƱcikkhati: |
āMy energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samÄdhi.ā |
āÄraddhaį¹ kho pana me vÄ«riyaį¹ bhavissati asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekagganāti. |
Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. |
So attÄnaį¹yeva adhipatiį¹ karitvÄ akusalaį¹ pajahati, kusalaį¹ bhÄveti, sÄvajjaį¹ pajahati, anavajjaį¹ bhÄveti, suddhaį¹ attÄnaį¹ pariharati. |
This is called putting oneself in charge. |
Idaį¹ vuccati, bhikkhave, attÄdhipateyyaį¹. |
āLook at this person from a good family; theyāve gone forth out of faith from the lay life to homelessness, but theyāre living mixed up with bad, unskillful qualities.ā |
āpassatha, bho, imaį¹ kulaputtaį¹ saddhÄ agÄrasmÄ anagÄriyaį¹ pabbajito samÄno vokiį¹į¹o viharati pÄpakehi akusalehi dhammehÄ«āti. |
Then they reflect: |
So iti paį¹isaƱcikkhati: |
My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samÄdhi.ā |
āÄraddhaį¹ kho pana me vÄ«riyaį¹ bhavissati asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekagganāti. |
Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. |
So lokaį¹yeva adhipatiį¹ karitvÄ akusalaį¹ pajahati, kusalaį¹ bhÄveti, sÄvajjaį¹ pajahati, anavajjaį¹ bhÄveti, suddhaį¹ attÄnaį¹ pariharati. |
This is called putting the world in charge. |
Idaį¹ vuccati, bhikkhave, lokÄdhipateyyaį¹. |
And I thought, āHopefully I can find an end to this entire mass of suffering.ā |
Appeva nÄma imassa kevalassa dukkhakkhandhassa antakiriyÄ paƱƱÄyethÄti. |
The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
SvÄkkhÄto bhagavatÄ dhammo sandiį¹į¹hiko akÄliko ehipassiko opaneyyiko paccattaį¹ veditabbo viĆ±Ć±Å«hÄ«ti. |
I have spiritual companions who live knowing and seeing. |
Santi kho pana me sabrahmacÄrÄ« jÄnaį¹ passaį¹ viharanti. |
Now that Iāve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.ā |
AhaƱceva kho pana evaį¹ svÄkkhÄte dhammavinaye pabbajito samÄno kusÄ«to vihareyyaį¹ pamatto, na metaį¹ assa patirÅ«panāti. |
Then they reflect: |
So iti paį¹isaƱcikkhati: |
āMy energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samÄdhi.ā |
āÄraddhaį¹ kho pana me vÄ«riyaį¹ bhavissati asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekagganāti. |
Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. |
So dhammaį¹yeva adhipatiį¹ karitvÄ akusalaį¹ pajahati, kusalaį¹ bhÄveti, sÄvajjaį¹ pajahati, anavajjaį¹ bhÄveti, suddhaį¹ attÄnaį¹ pariharati. |
This is called putting the teaching in charge. |
Idaį¹ vuccati, bhikkhave, dhammÄdhipateyyaį¹. |
These are the three things to put in charge.ā |
ImÄni kho, bhikkhave, tÄ«į¹i ÄdhipateyyÄnÄ«ti. |
āWell, Reverend Anuruddha, when you say: |
āYaį¹ kho te, Ävuso anuruddha, evaį¹ hoti: |
āWith clairvoyance that is purified and surpasses the human, I survey the entire galaxy,ā thatās your conceit. |
āahaį¹ dibbena cakkhunÄ visuddhena atikkantamÄnusakena sahassaį¹ lokaį¹ volokemÄ«āti, idaį¹ te mÄnasmiį¹. |
And when you say: |
Yampi te, Ävuso anuruddha, evaį¹ hoti: |
āMy energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samÄdhi,ā thatās your restlessness. |
āÄraddhaį¹ kho pana me vÄ«riyaį¹ asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekagganāti, idaį¹ te uddhaccasmiį¹. |
And when you say: |
Yampi te, Ävuso anuruddha, evaį¹ hoti: |
āBut my mind is not freed from the defilements by not grasping,ā thatās your remorse. |
āatha ca pana me nÄnupÄdÄya Äsavehi cittaį¹ vimuccatÄ«āti, idaį¹ te kukkuccasmiį¹. |
Itād be good to give up these three things. Instead of focusing on them, apply your mind to the deathless.ā |
SÄdhu vatÄyasmÄ anuruddho ime tayo dhamme pahÄya, ime tayo dhamme amanasikaritvÄ amatÄya dhÄtuyÄ cittaį¹ upasaį¹haratÅ«āti. |
lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samÄdhi. Such a monk is said to be ākeen and prudent, always energetic and determinedā when lying down while awake. |
SayÄnassa cepi, bhikkhave, bhikkhuno jÄgarassa abhijjhÄbyÄpÄdo vigato hoti, thinamiddhaį¹ ā¦ uddhaccakukkuccaį¹ ā¦ vicikicchÄ pahÄ«nÄ hoti, Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekaggaį¹, sayÄnopi, bhikkhave, bhikkhu jÄgaro evaį¹bhÅ«to āÄtÄpÄ« ottÄpÄ« satataį¹ samitaį¹ ÄraddhavÄ«riyo pahitattoāti vuccatÄ«ti. |
Carefully walking, carefully standing, |
Yataį¹ care yataį¹ tiį¹į¹he, |
carefully sitting, carefully lying; |
Yataį¹ acche yataį¹ saye; |
a monk carefully bends their limbs, |
Yataį¹ samiƱjaye bhikkhu, |
and carefully extends them. |
Yatamenaį¹ pasÄraye. |
Above, below, and all around, |
Uddhaį¹ tiriyaį¹ apÄcÄ«naį¹, |
as far as the earth extends; |
yÄvatÄjagatogati; |
they scrutinize the rise and fall |
SamavekkhitÄ ca dhammÄnaį¹, |
of phenomena such as the aggregates. |
khandhÄnaį¹ udayabbayaį¹. |
Training in what leads to serenity of heart, |
CetosamathasÄmÄ«ciį¹, |
always staying rememberful; |
sikkhamÄnaį¹ sadÄ sataį¹; |
they call such a monk |
Satataį¹ pahitattoti, |
āalways determinedā.ā |
Ähu bhikkhuį¹ tathÄvidhanāti. |
āIn the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening. |
āEvamevaį¹ kho ahaį¹, brÄhmaį¹a, avijjÄgatÄya pajÄya aį¹įøabhÅ«tÄya pariyonaddhÄya avijjaį¹įøakosaį¹ padÄletvÄ ekova loke anuttaraį¹ sammÄsambodhiį¹ abhisambuddho. |
So, brahmin, I am the eldest and the best in the world. |
AhaƱhi, brÄhmaį¹a, jeį¹į¹ho seį¹į¹ho lokassa. |
My energy was roused up and unflagging, my remembering was established and lucid, my body was tranquil and undisturbed, and my mind was undistractify-&-lucidifyd in samÄdhi. |
Äraddhaį¹ kho pana me, brÄhmaį¹a, vÄ«riyaį¹ ahosi asallÄ«naį¹, upaį¹į¹hitÄ sati asammuį¹į¹hÄ, passaddho kÄyo asÄraddho, samÄhitaį¹ cittaį¹ ekaggaį¹. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remain in the first jhÄna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So kho ahaį¹, brÄhmaį¹a, vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharÄmi; |
3way samadhi prototype |
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