“Ekadhamme, bhikkhave, bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṃ gacchanti. |
“When one thing, monks, is developed and cultivated the body and mind become pacified, thinking and considering settle down, and all of the qualities that play a part in realization are developed to perfection. |
Katamasmiṃ ekadhamme? |
What one thing? |
Kāyagatāya satiyā. |
rememberfulness of the body. |
Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṃ gacchantī”ti. |
When this one thing is developed and cultivated, the body and mind become pacified, thinking and considering settle down, and all of the qualities that play a part in realization are developed to perfection.” |
Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ. |
This is called the power of reflection. |
Katamañca, bhikkhave, bhāvanābalaṃ? |
And what, monks, is the power of development? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. |
If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, |
Atha kho so bālo na therotveva saṅkhyaṃ gacchati. |
they are reckoned as a child, not a senior. |
Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. |
If a youth, young, black-haired, blessed with youth, in the prime of life, |
So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. |
does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, |
Atha kho so paṇḍito therotveva saṅkhyaṃ gacchatī”ti. |
they are reckoned as astute, a senior.” |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
And I thought, “Hopefully I can find an end to this entire mass of suffering.” |
Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. |
And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, |
Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. |
and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. |
Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti. |
They see far without being seen, even by those close; and they understand the minds of others. |
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? |
“But Master Gotama, how is one a master of the three knowledges in the training of the noble one? |
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti. |
Master Gotama, please teach me this.” |
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
“Well then, brahmin, listen and pay close attention, I will speak.” |
“Evaṃ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. |
“Yes sir,” Tikaṇṇa replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
“Brahmin, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
♦ “idha pana, brāhmaṇa, ekacco |
"Then there is the case where a certain person reads [another person's thoughts], |
na heva kho nimittena ādisati |
not by means of a sign or vision; |
napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, |
not by hearing the voice of human beings, non-human beings, or devas; |
api ca kho vitakkayato vicārayato |
but by hearing the sound of the directed thought & evaluation |
vitakka-vip-phāra-saddaṃ sutvā ādisati — |
of a person thinking directed thoughts and evaluating, [saying,] |
‘evampi te mano, |
'Such is your thinking, |
itthampi te mano, |
here is where your thinking is, |
itipi te cittan’ti. |
thus is your mind.' |
so bahuṃ cepi ādisati |
And however much he may read, |
tatheva taṃ hoti, |
that's exactly how it is, |
no aññathā. |
and not otherwise. |
♦ “idha pana, brāhmaṇa, ekacco |
"Then there is the case where a certain person reads [another person's thoughts], |
na heva kho nimittena ādisati, |
not by means of a sign or vision; |
napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, |
not by hearing the voice of human beings, non-human beings, or devas; |
napi vitakkayato vicārayato |
not by hearing the sound of the directed thought & evaluation |
vitakka-vip-phāra-saddaṃ sutvā ādisati, |
of a person thinking directed thoughts and evaluating; |
api ca kho a-vitakkaṃ a-vicāraṃ samādhiṃ samāpannassa |
but by mind-reading (a being in the) no-thinking no-evaluation samādhi |
cetasā ceto paricca pajānāti — |
and encompassing the awareness [of the other] with his own awareness, he discerns, |
‘yathā imassa bhoto mano-saṅkhārā paṇihitā |
'Given the way the mental-fabrications of this venerable person are inclined, |
imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. |
the directed thoughts of his mind will immediately think about this.' |
so bahuṃ cepi ādisati |
And however much he may read, |
tatheva taṃ hoti, |
that's exactly how it is, |
no aññathā. |
and not otherwise. |
idaṃ vuccati, brāhmaṇa, ādesanā-pāṭihāriyaṃ. |
"This, brahman, is the telepathy-miracle. |
♦ “katamañca, brāhmaṇa, anu-sāsanī-pāṭihāriyaṃ? |
"And what is (the) instructional-miracle? |
idha, brāhmaṇa, ekacco evam-anu-sāsati — |
There is the case where a certain person gives instruction in this way: |
‘evaṃ vitakketha, |
'Direct your thought in this way, |
mā evaṃ vitakkayittha; |
don't direct (your) thought (in that way). |
evaṃ manasi karotha, |
in-this-way pay attention, |
mā evaṃ manas-ākattha; |
** in-this-way {don't}-pay-attention, |
idaṃ pajahatha, |
Let go of this, |
idaṃ upasampajja viharathā’ti. |
enter and remain in that.' |
idaṃ vuccati, brāhmaṇa, anu-sāsanī-pāṭihāriyaṃ. |
This is called, ***, (the) instructional-miracle. |
so vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; |
Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; |
With the subsiding of thought and examination, I enter and dwell in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. |
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti — ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; |
With the fading away as well of rapture, I dwell equanimous and, mindful and clearly comprehending, I experience pleasure with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. |
With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. |
so ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti. |
“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial. 444 |
so ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti. |
If I am standing, on that occasion my standing is celestial. |
so ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti. |
If I am sitting, on that occasion my sitting is celestial. |
so ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. |
If I lie down, on that occasion this is my celestial high and luxurious bed. |
idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
This is that [183] celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.” |
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ |
“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
“Please, Sāḷha and friends, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. |
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. |
Then a monk accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. |
94. Saradasutta |
94. Springtime |
“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca. |
“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. |
Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti— |
In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: |
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. |
identity view, doubt, and misapprehension of precepts and observances. |
Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. |
Afterwards they get rid of two things: desire and aversion. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Tasmiñce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyyā”ti. |
If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.” |
Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā |
When he is rid of them, there remain in him the moderate impurities: |
kāmavitakko byāpādavitakko vihiṃsāvitakko, |
thoughts of sensuality, ill will, & harmfulness. |
tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
These he abandons, destroys, dispels, wipes out of existence. |
Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā |
When he is rid of them there remain in him the fine impurities: |
ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, |
thoughts of his caste, thoughts of his home district, thoughts related to not wanting to be despised. |
tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
These he abandons, destroys, dispels, wipes out of existence. |
Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhammavitakkāvasissanti. |
“When he is rid of them, there remain only thoughts of the Dhamma. |
So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato. |
His concentration is neither peaceful nor refined, has not yet attained calm or unification, and is kept in place by the fabrication of forceful restraint. |
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? |
And how does desire come up for things that stimulate desire and greed in the past, future, or present? |
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. |
In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. |
Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. |
When you do this, desire comes up, |
So tattha kāmavitakkampi vitakketi, byāpādavitakkampi vitakketi, vihiṃsāvitakkampi vitakketi. |
They think about it with sensual, malicious, or cruel thoughts. |
Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ na mahapphalanti vadāmi. |
A gift to such a monk is not very fruitful, I say. |
Taṃ kissa hetu? |
Why is that? |
Pamatto hi, bhikkhave, bhikkhu viharati. |
Because that monk is negligent. |
Evampissa na hoti: |
They don’t think: |
‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti. |
‘I really hope this householder serves me with a variety of delicious foods in the future, too.’ |
So taṃ piṇḍapātaṃ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape. |
So tattha nekkhammavitakkampi vitakketi, abyāpādavitakkampi vitakketi, avihiṃsāvitakkampi vitakketi. |
They think about it with thoughts of renunciation, love, or kindness. |
Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ mahapphalanti vadāmi. |
A gift to such a monk is very fruitful, I say. |
Taṃ kissa hetu? |
Why is that? |
Appamatto hi, bhikkhave, bhikkhu viharatī”ti. |
Because that monk is diligent.” |
124. Bhaṇḍanasutta |
124. Arguments |
“Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ. |
“monks, I’m not even comfortable thinking about a place where monks argue—quarreling and fighting, continually wounding each other with barbed words—let alone going there. |
Niṭṭhamettha gacchāmi: |
I come to a conclusion about them: |
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu. |
‘Clearly those venerables have given up three things and cultivated three things.’ |
Katame tayo dhamme pajahiṃsu? |
What three things have they given up? |
Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ— |
Thoughts of renunciation, love, and kindness. |
ime tayo dhamme pajahiṃsu. |
|
Katame tayo dhamme bahulamakaṃsu? |
What three things have they cultivated? |
Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ— |
Sensual, malicious, and cruel thoughts. … |
“Abhijjhā kho, bhikkhu, kaṭuviyaṃ; |
“Desire is bitterness; |
byāpādo āmagandho; |
ill will is the stench of rotting flesh; |
pāpakā akusalā vitakkā makkhikā. |
and bad, unskillful thoughts are the flies. |
Taṃ vata, bhikkhu, kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatīti. |
If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.” |
Aguttaṃ cakkhusotasmiṃ, |
“When your eyes and ears are unguarded, |
indriyesu asaṃvutaṃ; |
and you’re not restrained in your sense faculties, |
Makkhikānupatissanti, |
flies—those lustful resolves— |
saṅkappā rāganissitā. |
will plague you. |
“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. |
“monks, suppose a monk has a sensual, malicious, or cruel thought while walking. |
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, carampi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati. |
They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it. Such a monk is said to be ‘not keen or prudent, always lazy, and lacking energy’ when walking. |
Caraṃ vā yadi vā tiṭṭhaṃ, |
Whether walking or standing, |
nisinno uda vā sayaṃ; |
sitting or lying down, |
Yo vitakkaṃ vitakketi, |
if you think a bad thought |
pāpakaṃ gehanissitaṃ. |
to do with the lay life, |
Kummaggappaṭipanno so, |
you’re on the wrong path, |
Mohaneyyesu mucchito; |
lost among things that delude. |
Abhabbo tādiso bhikkhu, |
Such a monk is incapable |
Phuṭṭhuṃ sambodhimuttamaṃ. |
of touching the highest awakening. |
Yo ca caraṃ vā tiṭṭhaṃ vā, |
But one who, whether standing or walking, |
Nisinno uda vā sayaṃ; |
sitting or lying down, |
vitakkaṃ samayitvāna, |
has calmed their thoughts, |
vitakkūpasame rato; |
loving peace of mind; |
Bhabbo so tādiso bhikkhu, |
such a monk is capable |
Phuṭṭhuṃ sambodhimuttaman”ti. |
of touching the highest awakening.” |
Katamañca, bhikkhave, pahānappadhānaṃ? |
And what, monks, is the effort to give up? |
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. |
“Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. |
“monks, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. |
Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
As I was in private retreat this thought came to mind: |
‘dukkhaṃ kho agāravo viharati appatisso. |
‘One without respect and reverence lives in suffering. |
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—brahmaloke antarahito mama purato pāturahosi. |
And then Brahmā Sahampati, knowing what I was thinking, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm. |
“Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi. |
“Brahmin, I neither agree nor disagree with you, |
Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi. |
but when someone has four qualities I describe him as a great man with great wisdom. |
Katamehi catūhi? |
What four? |
Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; |
It’s when someone practices for the welfare and happiness of the people. |
bahu’ssa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. |
They’ve established many people in the noble procedure, that is, the principles of goodness and skillfulness. |
So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi; |
They think what they want to think, and don’t think what they don’t want to think. |
yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. |
They consider what they want to consider, and don’t consider what they don’t want to consider. |
Iti cetovasippatto hoti vitakkapathe. |
Thus they have achieved mental mastery of the paths of thought. |
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. |
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. |
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
viditā saññā … pe … viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. |
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. |
This is the way of developing undistractible-lucidity further that leads to rememberfulness and awareness. |
72. Sammādiṭṭhisutta |
72. Right View |
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. |
“monks, when a monk has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements. |
Katamehi catūhi? |
What four? |
Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, sammādiṭṭhiyā— |
Thoughts of renunciation, love, and kindness; and right view. |
Kathañca, bhikkhave, bhikkhu hantā hoti? |
And how does a monk destroy? |
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti. |
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. |
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
“monks, these four people are found in the world. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. |
They enjoy it and like it and find it satisfying. |
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. |
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group. |
Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ. |
The lifespan of the gods of Brahma’s Group is one eon. |
Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. |
They enjoy it and like it and find it satisfying. |
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati. |
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. |
Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ. |
The lifespan of the gods of streaming radiance is two eons. |
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. |
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. |
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. |
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life. |
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … |
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. |
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. |
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. |
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi. |
This rebirth is not shared with ordinary people. |
Kathañca, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto? |
And how is a person on retreat in body, but not mind? |
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. |
It’s when a person frequents remote lodgings in the wilderness and the forest. |
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi. |
But they think sensual, malicious, and cruel thoughts. |
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto. |
That’s how a person is on retreat in body, but not mind. |
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi. |
But they think thoughts of renunciation, love, and kindness. |
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto. |
That’s how a person is on retreat in mind, but not body. |
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi. |
And they think sensual, malicious, and cruel thoughts. |
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca. |
That’s how a person is on retreat in neither body nor mind. |
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. |
It’s when a person frequents remote lodgings in the wilderness and the forest. |
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi. |
And they think thoughts of renunciation, love, and kindness. |
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca. |
That’s how a person is on retreat in both body and mind. |
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? |
And what’s the pleasant practice with slow insight? |
Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
(and all four jhanas…) |
|
So imāni pañca sekhabalāni upanissāya viharati— |
They rely on these five powers of a trainee: |
saddhābalaṃ … pe … paññābalaṃ. |
faith, conscience, prudence, energy, and wisdom. |
Tassimāni pañcindriyāni mudūni pātubhavanti— |
But they have these five faculties weakly: |
saddhindriyaṃ … pe … paññindriyaṃ. |
faith, energy, rememberfulness, undistractible-lucidity, and wisdom. |
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. |
Because of this, they only slowly attain the conditions for ending the defilements in the present life. |
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā. |
This is called the pleasant practice with slow insight. |
Tassimāni pañcindriyāni adhimattāni pātubhavanti— |
And they have these five faculties strongly: |
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
faith, energy, rememberfulness, undistractible-lucidity, and wisdom. |
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. |
Because of this, they swiftly attain the conditions for ending the defilements in the present life. |
Katamā ca, bhikkhave, samā paṭipadā? |
And what’s the calming practice? |
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti. |
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them. |
Ayaṃ vuccati, bhikkhave, samā paṭipadā. |
This is called the calming practice. |
Katamā ca, bhikkhave, samā paṭipadā? |
And what’s the calming practice? |
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti. |
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them. |
Kathañca, bhikkhave, bhikkhu devappatto hoti? |
And how has a monk attained to the gods? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … |
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna … |
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
But when you know for yourselves: |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, |
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ |
Kathañca, bhikkhave, dosā doso jāyati? |
And how is hate born of hate? |
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. |
It’s when someone dislikes, loathes, and detests a person. |
Taṃ pare iṭṭhena kantena manāpena samudācaranti. |
Others treat that person with liking, love, and care. |
Tassa evaṃ hoti: |
They think: |
‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti. |
‘These others like the person I dislike.’ |
So tesu dosaṃ janeti. |
And so hate for them springs up. |
Evaṃ kho, bhikkhave, dosā doso jāyati. |
That’s how hate is born of hate. |
Imāni kho, bhikkhave, cattāri pemāni jāyanti. |
These are the four things that are born of love and hate. |
Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati, |
A time comes when a monk … enters and remains in the first jhāna. |
yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti. |
At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate. |
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ. |
“monks, when a monk has four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. |
Katamehi catūhi? |
What four? |
Kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena, duppañño hoti jaḷo elamūgo— |
They have sensual, malicious, and cruel thoughts; or they’re witless, dull, and stupid. |
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu nālaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ. |
When a monk has these four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. |
Katamañca, bhikkhave, samādhibalaṃ? |
And what is the power of undistractible-lucidity? |
Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
(4) first jhāna possible while thinking and pondering memorized dhamma |
|
♦ “puna ca-paraṃ, bhikkhave, bhikkhuno |
“Again, and-furthermore, |
na heva kho satthā dhammaṃ deseti, |
neither the Teacher teaches the monk, |
aññataro vā garuṭṭhāniyo sabrahmacārī, |
nor does a fellow monk [teach the monk], |
nāpi |
nor does he himself, as he |
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ |
Has-heard (and) has-learned (the) dhamma |
vitthārena paresaṃ deseti |
(and in) detail (to) others (he) teaches, |
nāpi |
nor does he himself, as he |
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ |
Has-heard (and) has-learned (the) dhamma |
vitthārena sajjhāyaṃ karoti |
(and in) detail (he) recites (that) ******. |
api ca kho |
but instead he |
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ |
Has-heard (and) has-learned (the) dhamma |
cetasā anu-vitakketi anu-vicāreti |
(and) mentally (he) ponders (and) examines |
Manas-ān-upekkhati |
(and his mind) carefully-inspects (that) |
. |
. |
yathā yathā, bhikkhave, bhikkhu |
in whatever way, **********, the monk |
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ |
Has-heard (and) has-learned (the) dhamma |
cetasā anu-vitakketi anu-vicāreti |
(and) mentally (he) ponders (and) examines |
Manas-ān-upekkhati |
(and his mind) carefully-inspects (that) |
(refrain: 7sb → jhāna → arahantship) |
(2. STED 2nd jhāna Lake simile) |
|
Puna caparaṃ, bhikkhave, bhikkhu |
Again, and-furthermore, *********, ******** |
vitakkavicārānaṃ vūpasamā … pe …dutiyaṃ jhānaṃ upasampajja viharati. |
(… STED 2nd Jhāna formula he enters in … ) |
(entire anatomical body refrain) |
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
Furthermore, a monk thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. |
So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. |
They spend their days thinking about that teaching. But they neglect retreat, and are not committed to internal serenity of heart. |
Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’. |
That monk is called one who thinks a lot, not one who lives by the teaching. |
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti. |
Furthermore, a monk thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. |
Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’. |
That monk is called one who thinks a lot, not one who lives by the teaching. |
“Pañcime, bhikkhave, phāsuvihārā. |
“monks, there are these five ways of living comfortably. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Kathañca, bhikkhave, bhikkhu hantā hoti? |
And how does a monk destroy? |
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti. |
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterated them. |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti. |
Furthermore, the monks don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. |
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the fifth thing that leads to the decline and disappearance of the true teaching. |
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. |
These five things lead to the decline and disappearance of the true teaching. |
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. |
These five things lead to the continuation, persistence, and enduring of the true teaching. |
Anussareyya sambuddhaṃ, |
You should recollect the Buddha, |
dhammañcānuvitakkaye; |
and reflect on the teaching. |
Abyāpajjaṃ hitaṃ cittaṃ, |
You should develop a harmless mind of welfare, |
devalokāya bhāvaye. |
which leads to the realms of gods. |
Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind: |
“katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti: |
“Which gods know that they are |
‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? |
stream-enterers, not liable to be reborn in the underworld, bound for awakening?” |
Tamenaṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti. |
When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. |
Idamassa anucariyāya vadāmi. |
This is how they’re prosecuted, I say. |
So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind. |
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ. |
Now at that time Venerable Soṇa was staying at Rājagaha in the Cool Wood. |
Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. |
“I am one of the Buddha’s most energetic disciples. |
Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. |
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. |
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan”ti. |
Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?” |
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. |
Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Wood in front of Soṇa, |
Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. |
Next, take the case of another monk whose mind is not freed from the five lower fetters. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; |
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. |
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. |
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. |
As they do so their mind is freed from the five lower fetters. |
Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya. (3) |
This is the third benefit of listening to the teaching. |
Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. |
Next, take the case of another monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; |
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. |
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. |
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. |
As they do so their mind is freed with the supreme ending of attachments. |
Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. (6) |
This is the sixth benefit of listening to the teaching. |
Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā”ti. |
These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.” |
Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? |
And what are the defilements that should be given up by getting rid? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterated them. |
Idha panāvuso, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna. |
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the first jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya. |
Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared. |
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
Would it be right to say that now dust will never appear at this crossroad again?” |
“No hidaṃ, āvuso”. |
“No it would not, reverend. |
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. |
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” |
Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna. |
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the first jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. (2) |
They reject the training and return to a lesser life. |
Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
Take another case of a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna. |
So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the second jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
74. Dutiyatajjhānasutta |
74. First jhāna (2nd) |
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
“monks, without giving up these six qualities you can’t enter and remain in the first jhāna. |
Katame cha? |
What six? |
Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ, kāmasaññaṃ, byāpādasaññaṃ, vihiṃsāsaññaṃ— |
Sensual, malicious, and cruel thoughts and perceptions. |
Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā. |
When a monk has six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. |
Katamehi chahi? |
What six? |
Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, nekkhammasaññāya, abyāpādasaññāya, avihiṃsāsaññāya— |
Thoughts of renunciation, love, and kindness. And perceptions of renunciation, love, and kindness. |
109. vitakkasutta |
109. Thoughts |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Kāmavitakko, byāpādavitakko, vihiṃsāvitakko. |
Sensual, malicious, and cruel thoughts. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Kāmavitakkassa pahānāya nekkhammavitakko bhāvetabbo, byāpādavitakkassa pahānāya abyāpādavitakko bhāvetabbo, vihiṃsāvitakkassa pahānāya avihiṃsāvitakko bhāvetabbo. |
You should develop thoughts of renunciation to give up sensual thoughts, thoughts of love to give up malicious thoughts, and thoughts of kindness to give up cruel thoughts. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
They know feelings as they arise, as they remain, and as they go away. |
viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
They know perceptions as they arise, as they remain, and as they go away. |
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
They know thoughts as they arise, as they remain, and as they go away. |
sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. |
The characteristics of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—are properly grasped, attended, borne in mind, and comprehended with wisdom. |
tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
He knew feelings, perceptions, and thoughts as they arose, as they remained, and as they went away. |
viditā saññā … pe … |
|
vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (5) |
“It’s incredible, Nanda’s Mother, it’s amazing!” |
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. |
“Sir, this is not my only incredible and amazing quality; |
Atthi me aññopi acchariyo abbhuto dhammo. |
there is another. |
Idhāhaṃ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. |
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. |
As the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. |
But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind. |
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (2) |
It’s possible that you’ll give up drowsiness in this way. |
(1. \xED\xA0\xBC\xED\xBC\x98 first Jhāna → \xED\xA0\xBC\xED\xBC\xBF\xED\xA0\xBD\xED\xB4\xA5\xED\xA0\xBC\xED\xBC\x8A grass, timber, water) |
|
seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. evamevaṃ kho, bhikkhave, ariyasāvako |
“Just as a royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, |
(STED 1st Jhāna) |
|
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB2\x91 vivicc’eva kāmehi |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB2\x91 Quite-withdrawn (from) sensuality, |
Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati, |
When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation, |
jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (3) |
they’re like the Shady Orchid Tree when its foliage starts to regrow. |
Yasmiṃ, bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati, |
When, as the directed-thought and evaluation are stilled, a noble disciple enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation, |
khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (4) |
they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately. |
Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Venerable Sāriputta was in private retreat this thought came to his mind: |
“kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti? |
“What should a monk honor and respect and rely on, to give up the unskillful and develop the skillful?” |
AN 7, 10. āhuneyyavaggo (AN 7.95-96-622), para. 13 ⇒ |
|
rūpavitakke . pe . saddavitakke. gandhavitakke. rasavitakke. phoṭṭhabbavitakke. dhammavitakke . pe . |
|
AN 7, 10. āhuneyyavaggo (AN 7.95-96-622), para. 18 ⇒ |
|
“saññā sañcetanā taṇhā, vitakkesu vicāre ca. |
Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
Nanda knows feelings as they arise, as they remain, and as they go away. |
viditā saññā … pe … |
He knows perceptions as they arise, as they remain, and as they go away. |
viditā vitakkā … pe … abbhatthaṃ gacchanti. |
He knows thoughts as they arise, as they remain, and as they go away. |
Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti. |
This is how Nanda has remembering and situational awareness. |
“Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. |
“In 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. |
Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa. |
So, brahmin, I am the eldest and the best in the world. |
Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. |
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 samādhi. |
So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; |
Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Anuruddha was in private retreat this thought came to his mind: |
“appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; |
“This teaching is for those of few wishes, not those of many wishes. |
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi. |
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anurruddha in the Eastern Bamboo Park in the land of the Cetīs, |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca: |
The Buddha said to him: |
“Sādhu sādhu, anuruddha. |
“Good, good, Anuruddha! |
Sādhu kho tvaṃ, anuruddha, yaṃ taṃ mahāpurisavitakkaṃ vitakkesi: |
It’s good that you reflect on these thoughts of a great man: |
Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi: |
Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: |
‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti. |
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ |
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi. |
First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi. |
You’ll enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. |
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. |
They should develop the perception of ugliness to give up greed, love to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. |
Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. |
When you perceive impermanence, the perception of not-self becomes stabilized. |
Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. (6–9.) |
Perceiving not-self, you uproot the conceit ‘I am’ and attain nirvana in this very life.” |
Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ— |
But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, |
kāmavitakko, byāpādavitakko, vihiṃsāvitakko. |
sensual, malicious, and cruel thoughts. |
Atha kho āyasmato meghiyassa etadahosi: |
Then he thought: |
“acchariyaṃ vata bho, abbhutaṃ vata bho. |
“It’s incredible, it’s amazing! |
Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; |
I’ve gone forth from the lay life to homelessness out of faith. |
atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— |
but I’m still harassed by these three kinds of bad, unskillful thoughts: |
kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā”ti. |
sensual, malicious, and cruel thoughts.” |
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. |
They should develop the perception of ugliness to give up greed, love to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. |
“Kimārammaṇā, samiddhi, purisassa saṅkappa-vitakkā uppajjantī”ti? |
“Samiddhi, based on what do resolves-&-thoughts arise in a person?” |
“Nāmarūpārammaṇā, bhante”ti. |
“Based on name and form, sir.” |
“Te pana, samiddhi, kva nānattaṃ gacchantī”ti? |
“Where do they become diversified?” |
“Dhātūsu, bhante”ti. |
“In the elements.” |
“Te pana, samiddhi, kiṃsamudayā”ti? |
“What is their origin?” |
“Phassasamudayā, bhante”ti. |
“Contact is their origin.” |
“Te pana, samiddhi, kiṃsamosaraṇā”ti? |
“What is their meeting place?” |
“Vedanāsamosaraṇā, bhante”ti. |
“Feeling is their meeting place.” |
“Te pana, samiddhi, kiṃpamukhā”ti? |
“What is their chief?” |
“Samādhippamukhā, bhante”ti. |
“undistractible-lucidity is their chief.” |
“Te pana, samiddhi, kiṃadhipateyyā”ti? |
“What is their ruler?” |
“Satādhipateyyā, bhante”ti. |
“rememberfulness is their ruler.” |
“Te pana, samiddhi, kiṃuttarā”ti? |
“What is their overseer?” |
“Paññuttarā, bhante”ti. |
“Wisdom is their overseer.” |
“Te pana, samiddhi, kiṃsārā”ti? |
“What is their core?” |
“Vimuttisārā, bhante”ti. |
“Freedom is their core.” |
“Te pana, samiddhi, kiṃogadhā”ti? |
“What is their culmination?” |
“Amatogadhā, bhante”ti. |
“They culminate in the deathless.” |
Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti; |
For someone who has attained the first jhāna, sensual perceptions have ceased. |
dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti; |
For someone who has attained the second jhāna, the directed-thought and evaluation have ceased. |
tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti; |
For someone who has attained the third jhāna, rapture has ceased. |
catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti; |
For someone who has attained the fourth jhāna, breathing has ceased. |
‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
‘Reverend, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti. |
That’s where sensual pleasures cease.’ |
Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
While a monk is in such a meditation, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them. |
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; |
In the same way, some foolish, incompetent, unskillful monk, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti. |
But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized. |
Tassa evaṃ hoti: |
They think: |
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti. |
‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’ |
ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati. |
These five kinds of sensual stimulation are called the world in the training of the noble one. |
Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’. |
This is called a monk who, having gone to the end of the world, meditates at the end of the world. |
Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, |
In the same way, a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti: |
At such a time the monk thinks: |
‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti. |
‘Now I’m in a secure location and Māra can’t do anything to me.’ |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So attamano soṇḍaṃ saṃharati. |
They happily relieve their itches. |
Tassa mayhaṃ, ānanda, etadahosi: |
Then I thought: |
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja vihareyyan’ti. |
‘Why don’t I, as the directed-thought and evaluation are stilled … enter and remain in the second jhāna?’ |
Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. |
But my mind wasn’t eager to stop thinking; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. |
Tassa mayhaṃ, ānanda, etadahosi: |
Then I thought: |
‘ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? |
‘What is the cause, what is the reason why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ |
Tassa mayhaṃ, ānanda, etadahosi: |
Then I thought: |
‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito. |
‘I haven’t seen the drawbacks of thinking, and so I haven’t cultivated that. I haven’t realized the benefits of not thinking, and so I haven’t developed that. |
Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. |
That’s why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ |
Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
Now, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. |
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. |
To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. |
Tatrāpatthi sambādho. |
But it is still confined. |
Kiñca tattha sambādho? |
Confined by what? |
Yadeva tattha vitakkavicārā aniruddhā honti, ayamettha sambādho. |
Whatever directed-thought and evaluation has not ceased is the confinement there. |
Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, take a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna. |
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. |
To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. |
Tatrāpatthi sambādho. |
But it is still confined. |
Kiñca tattha sambādho? |
Confined by what? |
Yadeva tattha pīti aniruddhā hoti, ayamettha sambādho. |
Whatever rapture has not ceased is the confinement there. |
Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
“First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. |
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati. |
They meditate directly experiencing that dimension in every way. |
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena. (1) |
To this extent the Buddha spoke of the direct witness in a qualified sense. |
Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … |
Furthermore, take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna … |
Katamā cānanda, pahānasaññā? |
And what is the perception of giving up? |
Idhānanda, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. |
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. |
Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṃ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṃ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako. |
Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful aspect of things is a thorn for someone pursuing the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first jhāna. directing-thought and evaluation are a thorn to the second jhāna. Rapture is a thorn to the third jhāna. Breathing is a thorn to the fourth jhāna. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Taṃ kiṃ maññasi, upāli, |
What do you think, Upāli? |
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? |
Isn’t this state better than what they had before?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
“Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So iti paṭisañcikkhati: |
Then they reflect: |
‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’. |
‘Even this first jhāna is produced by co-doings and intentions.’ |
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ, tadaniccaṃ nirodhadhamman’ti pajānāti. |
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’ |
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; |
Abiding in that they attain the ending of defilements. |
Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? |
And how does a mendicant not pick out flies’ eggs? |
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ … |
It’s when a mendicant tolerates a sensual, malicious, or cruel thought that’s arisen. They don’t give it up, get rid of it, eliminate it, and obliterate it. |
uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. |
They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them. |
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; |
‘That self of which you speak does exist, I don’t deny it. |
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. |
But that’s not how this self attains ultimate nirvana in the present life. |
Taṃ kissa hetu? |
Why is that? |
Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. |
Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. |
Yato kho, bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. That’s how this self attains ultimate nirvana in the present life.’ |
(7sb → 1-3 \xED\xA0\xBD\xED\xB0\x98\xED\xA0\xBD\xED\xB2\xAD\xED\xA0\xBD\xED\xB5\xB5️\xED\xA0\xBC\xED\xBF\xB9) Tassime pañca nīvaraṇe pahīne attani samanupassato |
(7sb → 1-3 \xED\xA0\xBD\xED\xB0\x98\xED\xA0\xBD\xED\xB2\xAD\xED\xA0\xBD\xED\xB5\xB5️\xED\xA0\xBC\xED\xBF\xB9) Seeing that the hindrances have been given up in them, |
pā-mojjaṃ jāyati, |
profuse-mirth is born. |
(7sb → 4. \xED\xA0\xBD\xED\xB8\x81) pa-muditassa pīti jāyati, |
(7sb → 4. \xED\xA0\xBD\xED\xB8\x81) Being profusely-mirthful rapture (is) born, |
(7sb → 5. \xED\xA0\xBC\xED\xBC\x8A) pīti-manassa kāyo passambhati, |
(7sb → 5. \xED\xA0\xBC\xED\xBC\x8A) (with) en-raptured-mind (the) body (is) pacified, |
(7sb → 5.5 \xED\xA0\xBD\xED\xB9\x82) passaddha-kāyo sukhaṃ vedeti, |
(7sb → 5.5 \xED\xA0\xBD\xED\xB9\x82) (with) pacified-body, they experience pleasure. |
(7sb → 6. \xED\xA0\xBC\xED\xBC\x84) sukhino cittaṃ samādhiyati. |
(7sb → 6. \xED\xA0\xBC\xED\xBC\x84) (in) pleasure, the mind becomes undistractible-&-lucid. |
4.3.2.5. Paṭhamajhāna |
4.3.2.5. First jhāna |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB2\x91 so vivicc’eva kāmehi |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB2\x91 Quite-withdrawn (from) sensuality, |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB8\xA0 vivicca a-kusalehi dhammehi |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB8\xA0 withdrawn (from) un-skillful Dhamma [teachings & qualities], |
(V&V\xED\xA0\xBD\xED\xB2\xAD) sa-vitakkaṃ sa-vicāraṃ |
(V&V\xED\xA0\xBD\xED\xB2\xAD) With-directed-thought, with-evaluation, |
\xED\xA0\xBD\xED\xB8\x81\xED\xA0\xBD\xED\xB9\x82 viveka-jaṃ pīti-sukhaṃ |
\xED\xA0\xBD\xED\xB8\x81\xED\xA0\xBD\xED\xB9\x82 withdrawal-born rapture-&pleasure, |
\xED\xA0\xBC\xED\xBC\x98 paṭhamaṃ jhānaṃ upasampajja viharati. |
\xED\xA0\xBC\xED\xBC\x98 first Jhāna (he) enters, dwells. |
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. |
They gain faith in the Realized One, |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati … pe … |
and reflect … |
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna … |
idampissa hoti caraṇasmiṃ. |
This pertains to their conduct. |
Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena gaggarā pokkharaṇī tenupasaṅkami. |
Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha. |
Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṃ cetaso parivitakko udapādi: |
But as he reached the far side of the forest, this thought came to mind: |
“ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ; |
“Suppose I was to ask the ascetic Gotama a question. |
tatra ce maṃ samaṇo gotamo evaṃ vadeyya: |
He might say to me: |
… |
… |
Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. |
Before sitting down to one side, some of the brahmins and householders of Campā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. |
Tatrapi sudaṃ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti: |
But while sitting there, Soṇadaṇḍa continued to be plagued by many second thoughts. He thought: |
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi: |
Then the Buddha, knowing what Soṇadaṇda was thinking, thought: |
“vihaññati kho ayaṃ soṇadaṇḍo brāhmaṇo sakena cittena. |
“This brahmin Soṇadaṇḍa is worried by his own thoughts. |
Yannūnāhaṃ soṇadaṇḍaṃ brāhmaṇaṃ sake ācariyake tevijjake pañhaṃ puccheyyan”ti. |
Why don’t I ask him about his own teacher’s scriptural heritage of the three Vedas?” |
Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. |
That’s how a monk is accomplished in ethics. |
Idaṃ kho taṃ, brāhmaṇa, sīlaṃ … pe … |
This, brahmin, is that ethical conduct. … |
paṭhamaṃ jhānaṃ upasampajja viharati … |
They enter and remain in the first jhāna … |
dutiyaṃ jhānaṃ … |
second jhāna … |
tatiyaṃ jhānaṃ … |
third jhāna … |
catutthaṃ jhānaṃ upasampajja viharati … pe … |
fourth jhāna … |
“bhūtapubbaṃ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. |
Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. |
Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as King Mahāvijita was in private retreat this thought came to his mind: |
Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti … pe … |
That’s how a monk is accomplished in ethics. … |
paṭhamaṃ jhānaṃ upasampajja viharati. |
They enter and remain in the first jhāna … |
Ayaṃ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca … pe … |
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. … |
Dutiyaṃ jhānaṃ … |
They enter and remain in the second jhāna … |
tatiyaṃ jhānaṃ … |
third jhāna … |
catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
Kā ca sikkhā”ti? Bhagavā avoca. |
And what is that training?” said the Buddha. |
“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho … pe … |
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … |
Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti … pe … |
That’s how a monk is accomplished in ethics. … |
tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. |
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. |
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Tassa yā purimā kāmasaññā, sā nirujjhati. |
The sensual perception that they had previously ceases. |
Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. |
At that time they have a subtle and true perception of the rapture and pleasure born of seclusion. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
That’s how, with training, certain perceptions arise and certain perceptions cease. |
Ayaṃ sikkhā”ti bhagavā avoca. |
And this is that training,” said the Buddha. |
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. |
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. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. |
They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion. |
2. Ādesanāpāṭihāriya |
2. The Demonstration of Revealing |
Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṃ? |
And what is the demonstration of revealing? |
Idha, kevaṭṭa, bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: |
In one case, someone reveals the mind, mentality, thoughts, and reflections of other beings and individuals: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ |
Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ: |
Then someone with faith and confidence sees that monk revealing another person’s thoughts. |
… |
… |
3. Anusāsanīpāṭihāriya |
3. The Demonstration of Instruction |
Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṃ? |
And what is the demonstration of instruction? |
Idha, kevaṭṭa, bhikkhu evamanusāsati: |
It’s when a monk instructs others like this: |
‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā evaṃ manasākattha, idaṃ pajahatha, idaṃ upasampajja viharathā’ti. |
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ |
Idaṃ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ. |
This is called the demonstration of instruction. |
… |
… |
Puna caparaṃ, kevaṭṭa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho … pe … |
Furthermore, a Realized One arises in the world … |
Evaṃ kho, kevaṭṭa, bhikkhu sīlasampanno hoti … pe … |
That’s how a monk is accomplished in ethics. … |
paṭhamaṃ jhānaṃ upasampajja viharati. |
They enter and remain in the first jhāna … |
Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ … pe … |
This is called the demonstration of instruction. |
dutiyaṃ jhānaṃ … pe … |
They enter and remain in the second jhāna … |
tatiyaṃ jhānaṃ … pe … |
third jhāna … |
… |
… |
4. Bhūtanirodhesakabhikkhuvatthu |
4. On the monk In Search of the Cessation of Being |
Bhūtapubbaṃ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Once it so happened, Kevaddha, that a monk in this very Saṅgha had the following thought: |
‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’ |
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. |
Then that monk attained a state of undistractible-lucidity such that a path to the gods appeared. |
Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca: |
Then he approached the Gods of the Four Great Kings and said: |
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
‘na kho metaṃ patirūpaṃ yohaṃ ākiṇṇo viharāmi, yannūnāhaṃ eko gaṇamhā vūpakaṭṭho vihareyyan’ti. |
‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’ |
… |
… |
Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Vipassī, the one intent on awakening, was in private retreat this thought came to his mind: |
‘kicchaṃ vatāyaṃ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa, |
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. |
kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti? |
Oh, when will an escape be found from this suffering, from old age and death?’ |
… |
… |
Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi: |
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought: |
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti. |
‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ |
… |
… |
Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ. |
Now at that time a large Saṅgha of 6,800,000 mendicants were residing at Bandhumatī. |
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
As the Buddha Vipassī was in private retreat this thought came to his mind: |
‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ, yannūnāhaṃ bhikkhū anujāneyyaṃ: |
‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them: |
“caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; |
“Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. |
mā ekena dve agamittha; |
Let not two go by one road. |
desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. |
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, |
There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. |
bhavissanti dhammassa aññātāro. |
There will be those who understand the teaching! |
Api ca channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti. |
But when six years have passed, you must all come to Bandhumatī to recite the monastic code.”’ |
Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṃ devaputtaṃ āmantesi: |
And then Sakka, lord of gods, knowing what the king was thinking, addressed the god Vissakamma: |
‘ehi tvaṃ, samma vissakamma, rañño mahāsudassanassa nivesanaṃ māpehi dhammaṃ nāma pāsādan’ti. |
‘Come, dear Vissakamma, build a palace named Principle as a home for King Mahāsudassana.’ |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then King Mahāsudassana thought: |
‘kissa nu kho me idaṃ kammassa phalaṃ kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? |
‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’ |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then King Mahāsudassana thought: |
‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo, seyyathidaṃ— |
‘It is the fruit and result of three kinds of deeds: |
dānassa damassa saṃyamassā’ti. |
giving, self-control, and restraint.’ |
Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṃ udānesi: |
Then he went to the great foyer, stood at the door, and spoke these words of inspiration: |
‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṃsāvitakka. |
‘Stop here, sensual, malicious, and cruel thoughts— |
Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka, ettāvatā, vihiṃsāvitakkā’ti. |
no further!’ |
Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṃ kūṭāgāraṃ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi. |
Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsi. |
As the directed-thought and evaluation were stilled, he entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṃ cetaso parivitakko udapādi: |
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa: |
“acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. |
“It’s incredible, it’s amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!” |
Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṃ mahārājānaṃ etadavoca: |
And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him: |
Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. |
And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence. |
Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā. |
At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. |
Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṃviggo lomahaṭṭhajāto brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi: |
So he addressed Brahmā Sanaṅkumāra in verse: |
“Vaṇṇavā yasavā sirimā, |
“Who might you be, sir, |
ko nu tvamasi mārisa; |
so beautiful, glorious, majestic? |
Ajānantā taṃ pucchāma, |
Not knowing, I ask— |
kathaṃ jānemu taṃ mayan”ti. |
how am I to know who you are?” |
“Chando pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; |
“But what is the source of desire?” |
kismiṃ sati chando hoti; |
|
kismiṃ asati chando na hotī”ti? |
|
“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; |
“Thought is the source of desire.” |
vitakke sati chando hoti; |
|
vitakke asati chando na hotī”ti. |
“vitakko pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; |
“But what is the source of thought?” |
kismiṃ sati vitakko hoti; |
|
kismiṃ asati vitakko na hotī”ti? |
|
“vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; |
“Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.” |
papañcasaññāsaṅkhāya sati vitakko hoti; |
|
papañcasaññāsaṅkhāya asati vitakko na hotī”ti. |
… |
… |
Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? |
Why did I say that there are two kinds of happiness? |
Tattha yaṃ jaññā somanassaṃ |
Take a happiness of which you know: |
‘imaṃ kho me somanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ somanassaṃ na sevitabbaṃ. |
‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. |
Tattha yaṃ jaññā somanassaṃ |
Take a happiness of which you know: |
‘imaṃ kho me somanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ somanassaṃ sevitabbaṃ. |
‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. |
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. |
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts. |
Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. |
That’s why I said there are two kinds of happiness. |
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
Domanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? |
Why did I say that there are two kinds of sadness? |
Tattha yaṃ jaññā domanassaṃ |
Take a sadness of which you know: |
‘imaṃ kho me domanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ domanassaṃ na sevitabbaṃ. |
‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. |
Tattha yaṃ jaññā domanassaṃ |
Take a sadness of which you know: |
‘imaṃ kho me domanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ domanassaṃ sevitabbaṃ. |
‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness. |
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. |
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts. |
Domanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti |
That’s why I said there are two kinds of sadness. |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
Upekkhampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? |
Why did I say that there are two kinds of equanimity? |
Tattha yaṃ jaññā upekkhaṃ |
Take an equanimity of which you know: |
‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā. |
‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. |
Tattha yaṃ jaññā upekkhaṃ |
Take an equanimity of which you know: |
‘imaṃ kho me upekkhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. |
‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. |
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. |
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts. |
Upekkhampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti |
That’s why I said there are two kinds of equanimity. |
Rūpavitakko loke … |
Thoughts about sights … |
saddavitakko loke … |
thoughts about sounds … |
gandhavitakko loke … |
thoughts about smells … |
rasavitakko loke … |
thoughts about tastes … |
phoṭṭhabbavitakko loke … |
thoughts about touches … |
dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. |
Rūpavicāro loke … |
Considerations regarding sights … |
saddavicāro loke … |
considerations regarding sounds … |
gandhavicāro loke … |
considerations regarding smells … |
rasavicāro loke … |
considerations regarding tastes … |
phoṭṭhabbavicāro loke … |
considerations regarding touches … |
dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. |
Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ. |
This is called the noble truth of the origin of suffering. |
Katamo ca, bhikkhave, sammāsamādhi? |
And what is right undistractible-lucidity? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ: |
Then, knowing what Sunakkhatta was thinking, I said to him: |
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti. |
‘Don’t you claim to be an ascetic, a follower of the Sakyan, you foolish man?’ |
Kiñca, bhikkhave, bhikkhuno sukhasmiṃ? |
And what is happiness for a mendicant? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … |
tatiyaṃ jhānaṃ … |
third jhāna … |
catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
Idaṃ kho, bhikkhave, bhikkhuno, sukhasmiṃ. |
This is happiness for a mendicant. |
Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati: |
Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ |
So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā. |
And even if they reveal this many times, it turns out exactly so, not otherwise. |
Ayaṃ tatiyā ādesanavidhā. |
This is the third way of revealing. |
Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati. Api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti: |
Furthermore, someone comprehends the mind of a person who has attained the undistractible-lucidity that’s free of directing-thought and evaluation. They understand: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī’ti. |
‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’ |
So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā. |
And even if they reveal this many times, it turns out exactly so, not otherwise. |
Ayaṃ catutthā ādesanavidhā. |
This is the fourth way of revealing. |
Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. |
These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana. |
Katame cattāro? |
What four? |
Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Ayaṃ paṭhamo sukhallikānuyogo. |
This is the first kind of indulgence in pleasure. |
Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, as the directed-thought and evaluation are stilled, a mendicant enters and remains in the second jhāna. It has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation. |
Ayaṃ dutiyo sukhallikānuyogo. |
This is the second kind of indulgence in pleasure. |
Tayo akusalavitakkā— |
Three unskillful thoughts: |
kāmavitakko, byāpādavitakko, vihiṃsāvitakko. (5) |
sensuality, malice, and cruelty. |
Tayo kusalavitakkā— |
Three skillful thoughts: |
nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko. (6) |
renunciation, love, and kindness. |
Cattāri jhānāni. |
Four jhānas. |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life? |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ … |
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … |
pe … |
second jhāna … |
Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
A mendicant knows feelings as they arise, as they remain, and as they go away. |
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know perceptions as they arise, as they remain, and as they go away. |
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know thoughts as they arise, as they remain, and as they go away. |
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. (5.3) |
This is the way of developing undistractible-lucidity further that leads to remembering and awareness. |
Katamañcāvuso, pahānapadhānaṃ? |
And what is the effort to give up? |
Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. |
It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. |
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti … pe … |
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. … |
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti … pe … |
Or the mendicant recites the teaching in detail as they learned and memorized it. … |
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati … pe … |
Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. … |
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. |
Or a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom. |
Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. |
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. |
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. |
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. |
Idaṃ pañcamaṃ vimuttāyatanaṃ. (25.2–5.) |
This is the fifth opportunity for freedom. |
Nava anupubbavihārā. |
Nine progressive meditations. |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Nava anupubbanirodhā. |
Nine progressive cessations. |
Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti. |
For someone who has attained the first jhāna, sensual perceptions have ceased. |
Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. |
For someone who has attained the second jhāna, the directed-thought and evaluation have ceased. |
Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. |
For someone who has attained the third jhāna, rapture has ceased. |
Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti. |
For someone who has attained the fourth jhāna, breathing has ceased. |
Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. |
For someone who has attained the dimension of infinite space, the perception of form has ceased. |
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. |
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. |
Api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. |
Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. |
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. |
Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. |
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. |
Idaṃ catutthaṃ vimuttāyatanaṃ. (9.4) |
This is the fourth opportunity for freedom. |
Katame aṭṭha dhammā uppādetabbā? |
What eight things should be produced? |
Aṭṭha mahāpurisavitakkā— |
Eight thoughts of a great man. |
appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa. |
‘This teaching is for those of few wishes, not those of many wishes. |
Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa. |
It’s for the contented, not the discontented. |
Pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa. |
It’s for the secluded, not those who enjoy company. |
Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa. |
It’s for the energetic, not the lazy. |
Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa. |
It’s for the rememberful, not the unrememberful. |
Samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa. |
It’s for those with undistractible-lucidity, not those without undistractible-lucidity. |
Paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassa. |
It’s for the wise, not the witless. |
Nippapañcassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā. (8) |
This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’ |
Katame nava dhammā abhiññeyyā? |
What nine things should be directly known? |
Nava anupubbavihārā— |
Nine progressive meditations. |
idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … |
Nava anupubbanirodhā— |
Nine progressive cessations. |
paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, |
For someone who has attained the first jhāna, sensual perceptions have ceased. |
dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, |
For someone who has attained the second jhāna, the directed-thought and evaluation have ceased. |
♦ vitakka-mathitassa jantuno, |
(with) Thinking – disturbed (in a) person, |
tibba-rāgassa subh-ānupassino. |
(who is) acutely-passionate (and) {focused on contemplating}-attractiveness, |
♦ bhiyyo taṇhā pavaḍḍhati, |
Steadily (his) craving grows. |
esa kho daḷhaṃ VAR karoti bandhanaṃ. |
ever so strong (he) makes (the) bondange. |
♦ vitakk-ūpasame ca VAR yo rato, |
Thinking – subsiding for one who -relishes |
a-subhaṃ bhāva-yate sadā sato. |
{controlled-development of} - un-attractiveness [perception], always remembering [that Dharma instruction]— |
♦ esa VAR kho byanti kāhiti, |
{he will be the bringer of} that very destruction, |
esa VAR checchati māra-bandhanaṃ. |
that tearing-apart (of) Mara’s-bond. |
♦ 10. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro”ti. |
I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Bāhiya of the Bark-cloth was living in Suppāraka by the seashore. He was worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. Then, when he was alone in seclusion, this line of thinking appeared to his awareness: “Now, of those who in this world are arahants or have entered the path of arahantship, am I one?” |
♦ atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṃ dārucīriyaṃ etadavoca — “neva kho tvaṃ, bāhiya, arahā, nāpi arahattamaggaṃ vā samāpanno. sāpi te paṭipadā natthi yāya tvaṃ arahā vā assa VAR arahattamaggaṃ vā samāpanno”ti. |
Then a devatā who had once been a blood relative of Bāhiya of the Bark-cloth–compassionate, desiring his welfare, knowing with her own awareness the line of thinking that had arisen in his awareness–went to him and on arrival said to him, “You, Bāhiya, are neither an arahant nor have you entered the path of arahantship. You don’t even have the practice whereby you would become an arahant or enter the path of arahantship.” |
♦ 18. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ VAR viharati kuṇḍadhānavane VAR . tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṃ dhāreti. sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti — “sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata taṃ nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī”ti. |
I have heard that on one occasion the Blessed One was staying near Kuṇḍiya in the Kuṇḍiṭṭhāna forest. And on that occasion Suppavāsā the Koliyan-daughter had been seven years pregnant and seven days in difficult labor. She–touched by fierce, sharp pains–endured them with three thoughts: “How rightly self-awakened is the Blessed One who, abandoning this sort of suffering, teaches the Dhamma! How well-practiced is the community of the Blessed One’s disciples who practice, abandoning this sort of suffering! How truly blissful is unbinding, where this sort of pain is not found!” |
♦ atha kho āyasmā meghiyo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca — “idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ — kāmavitakko, byāpādavitakko, vihiṃsāvitakko. tassa mayhaṃ, bhante, etadahosi — ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā. atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ — kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena’”. |
Emerging from his seclusion in the late afternoon, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Just now, while I was staying in the mango grove, I was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm. The thought occurred to me: ‘How amazing! How astounding! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.’” |
ānā-pānas-sati bhāvetabbā |
Inhale-exhale-remembering (he) should-develop, |
vitakk-upacchedāya, |
(for) [distractive] thinking's-cutting-off, |
♦ atha kho bhagavā etamatthaṃ viditvā |
Then, on realizing the significance of that, |
tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
the Blessed One on that occasion exclaimed: |
♦ “khuddā vitakkā sukhumā vitakkā, |
Little thoughts, subtle thoughts, |
♦ anugatā VAR manaso uppilāvā VAR. |
when followed, mind (is) stirred-up. |
♦ ete avidvā manaso vitakke, |
Not comprehending (the) mind’s thoughts, |
♦ hurā huraṃ dhāvati bhanta-citto. |
here & there (one) runs, (with) out-of-control-mind. |
♦ “ete ca vidvā manaso vitakke, |
But the comprehending (of the) mind’s thoughts, |
♦ ātāpiyo saṃvaratī satīmā. |
ardent, (he) restrains (them), (he is a) rememberer. |
♦ anugate manaso uppilāve, |
When,-followed, (the) mind (is) stirred-up, |
♦ asesamete pajahāsi buddho”ti. |
Without-a-trace, (one) lets-them-go, (an) awakened-one. |
♦ atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “ahaṃ kho pubbe ākiṇṇo vihāsiṃ bhikkhūhi bhikkhūnīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṃ na phāsu vihāsiṃ. somhi etarahi anākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, anākiṇṇo sukhaṃ phāsu viharāmī”ti. |
Then, when the Blessed One was alone in seclusion, this train of thought appeared to his awareness: “Before, I lived hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Hemmed in, I lived unpleasantly and not in ease. But now I live not hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Not hemmed in, I live pleasantly and in ease.” |
♦ tassapi kho hatthināgassa evaṃ cetaso parivitakko udapādi — “ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu, ākiṇṇo dukkhaṃ na phāsu vihāsiṃ. somhi etarahi anākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo na kāyaṃ upanighaṃsantiyo gacchanti, anākiṇṇo sukhaṃ phāsu viharāmī”ti. |
And this train of thought appeared to the awareness of the bull elephant, “Before, I lived hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I fed off grass with cut-off tips. They chewed up my stash of broken-off branches. I drank disturbed water. And when I came up from my bathing place, cow-elephants went along, banging up against my body. Hemmed in, I lived unpleasantly and not in ease. But now I live not hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I feed off grass with uncut tips. They don’t chew up my stash of broken-off branches. I drink undisturbed water. When I come up from my bathing place, cow-elephants don’t go along, banging up against my body. Not hemmed in, I live pleasantly and in ease.”1 |
♦ atha kho bhagavā attano ca pavivekaṃ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
Then the Blessed One, realizing his own seclusion and knowing the train of thought in the bull elephant’s awareness, on that occasion exclaimed: |
♦ 39. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. atha kho āyasmato upasenassa vaṅgantaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “lābhā vata me, suladdhaṃ vata me, satthā ca me bhagavā arahaṃ sammāsambuddho; svākkhāte camhi dhammavinaye agārasmā anagāriyaṃ pabbajito; sabrahmacārino ca me sīlavanto kalyāṇadhammā; sīlesu camhi paripūrakārī; susamāhito camhi ekaggacitto; arahā camhi khīṇāsavo; mahiddhiko camhi mahānubhāvo. bhaddakaṃ me jīvitaṃ, bhaddakaṃ maraṇan”ti. |
I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Forest, the Squirrels’ Sanctuary. And on that occasion, when Ven. Upasena Vaṅgantaputta was alone in seclusion, this line of thinking appeared to his awareness: “What a gain, what a true gain it is for me that my teacher is the Blessed One, worthy and fully self-awakened; that I have gone forth from home to the homeless life in a well-taught Dhamma & Vinaya; that my companions in the holy life are virtuous and endowed with admirable qualities; that I have achieved culmination in terms of the precepts; that my mind is unified and well-concentrated; that I am an arahant, with effluents ended; that I have great power & great might. Fortunate has been my life; fortunate will be my death.” |
♦ atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
Then the Blessed One, comprehending with his awareness the line of thinking that had appeared to Ven. Upasena Vaṅgantaputta’s awareness, on that occasion exclaimed: |
atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti. |
Then as Soṇa Koṭikaṇṇa was alone in seclusion, this train of thought appeared to his awareness: “According to the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?” |
tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpajjitvā. |
And on that occasion Ven. Subhūti was sitting not far from the Blessed One, his legs crossed, his body held erect, having attained a concentration free from directed thought. |
♦ addasā kho bhagavā āyasmantaṃ subhūtiṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpannaṃ. |
The Blessed One saw Ven. Subhūti sitting not far away, his legs crossed, his body held erect, having attained a concentration free from directed thought. |
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
(verse) |
|
| Whose thoughts are | |
♦ “yassa vitakkā vidhūpitā, |
vaporized, |
| well-dealt-with | |
♦ ajjhattaṃ suvikappitā asesā. |
within,1 |
| without trace– | |
♦ taṃ saṅgamaticca arūpasaññī, |
going beyond that tie, |
| perceiving the formless, | |
♦ catuyogātigato na jātu metī”ti VAR. sattamaṃ. |
overcoming |
∴ |
four yokes,2 |
| one doesn’t go | |
| to birth. |
♦ “tathāgataṃ, bhikkhave, arahantaṃ sammā-sam-buddhaṃ dve vitakkā bahulaṃ samudācaranti — |
“Monks, two trains of thought often occur to the Tathāgata, worthy & rightly self-awakened: |
khemo ca vitakko, paviveko ca . |
the thought of safety & that of seclusion. |
a-byāpajjh-ārāmo, bhikkhave, |
“The Tathāgata enjoys non-ill will, |
eseva vitakko bahulaṃ samudācarati — |
this thought often occurs: |
‘imāyāhaṃ iriyāya na kiñci byābādhemi |
‘By this activity I harm no one at all, |
tasaṃ vā thāvaraṃ vā’ti. |
whether weak or firm.’ |
eseva vitakko bahulaṃ samudācarati — |
this thought often occurs: |
‘yaṃ akusalaṃ taṃ pahīnan’ti. |
‘Whatever is unskillful is abandoned.’ |
♦ 1. vitakka-suttaṃ (KN 4.80) n |
|
♦ 80. vuttañh-etaṃ bhagavatā, |
§80. This was said by the Blessed One, |
vuttam-arahatāti me sutaṃ — |
said by the Arahant, so I have heard: |
♦ “tayo-me, bhikkhave, a-kusala-vitakkā. |
“Monks, there are these three kinds of unskillful thinking. |
katame tayo? |
Which three? |
Ana-vaññattipaṭi-saṃyutto vitakko, |
Thinking concerned with not wanting to be despised;--1-- |
lābha-sakkāra-silokapaṭi-saṃyutto vitakko, |
thinking concerned with gains, offerings, & tribute; |
Par-ānuddayatā-paṭi-saṃyutto vitakko. |
thinking concerned with an empathy for others.--2-- |
♦ 6. a-subh-ānupassī-suttaṃ (KN 4.85) |
|
♦ 85. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§85. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “asubhānupassī, bhikkhave, kāyasmiṃ viharatha; |
“Remain focused, monks, on foulness in the body. |
ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu; |
Have mindfulness of in-&-out breathing well-established to the fore within you. |
sabbasaṅkhāresu aniccānupassino viharatha. |
Remain focused on the inconstancy of all fabrications. |
asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ |
For one who remains focused on the foulness of the body, |
yo subhāya dhātuyā rāgānusayo so pahīyati VAR . |
the obsession with passion for the property of beauty is abandoned. |
ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya |
For one who has mindfulness of in-&-out breathing well-established to the fore within oneself, |
ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. |
annoying external thoughts & inclinations don’t exist. |
sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ |
For one who remains focused on the inconstancy of all fabrications, |
yā avijjā sā pahīyati, |
ignorance is abandoned, |
yā vijjā sā uppajjatī”ti. |
clear knowing arises.” |
KN Iti 86 dhamm-ānu-dhamma-paṭipanna: proper practice |
|
♦ 7. dhamm-ānu-dhamma-paṭipanna-suttaṃ (KN 4.86) |
(thanissaro trans.) |
♦ 86. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§86. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “dhamm-ānudhamma-paṭipannassa bhikkhuno ayam-anudhammo hoti veyyākaraṇāya — |
“Monks, with reference to a monk who practices the Dhamma in accordance with the Dhamma, |
dhamm-ānu-dhamma-paṭipannoyanti |
it is this way of according with the Dhamma that he should be described as practicing the Dhamma in accordance with the Dhamma. |
bhāsamāno dhammaññeva bhāsati no a-dhammaṃ, |
When speaking, he speaks Dhamma and not non-Dhamma. |
vitakkayamāno vā dhamma-vitakkaññeva vitakketi no a-dhamma-vitakkaṃ, |
When thinking, he thinks about Dhamma and not about non-Dhamma. |
tadubhayaṃ vā pana abhinivejjetvā |
Avoiding both these things, |
upekkhako viharati sato sampajāno”ti. |
he stays equanimous, mindful, alert.” |
etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
(then he said some more stuff) |
(verse) |
|
♦ “dhamm-ārāmo dhamma-rato, |
Dhamma his dwelling, Dhamma his delight, |
dhammaṃ anu-vicintayaṃ. |
a monk pondering Dhamma, |
♦ dhammaṃ anus-saraṃ bhikkhu, |
calling Dhamma to mind, |
sad-dhammā na parihāyati. |
doesn’t fall away from true-Dhamma. --1-- |
♦ “caraṃ vā yadi vā tiṭṭhaṃ, |
Whether walking, standing, |
nisinno uda vā sayaṃ. |
sitting, or lying down |
♦ ajjhattaṃ samayaṃ cittaṃ, |
–his mind inwardly restrained– |
santi-mevādhi-gacchatī”ti. |
he arrives right at peace. |
♦ ayampi attho vutto bhagavatā, |
(this was spoken (by) the-blessed-one,) |
iti me sutanti. sattamaṃ. |
(thus I heard.) |
KN Iti 87 andhakaraṇa |
|
♦ 8. andhakaraṇa-suttaṃ (KN 4.87) |
|
♦ 87. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§87. This was said by the Blessed One, said by the Arahant, so I have heard |
♦ “tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā . katame tayo? kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. vihiṃsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā. |
: “Monks, there are these three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding. Which three? Thinking imbued with sensuality.… Thinking imbued with ill-will.… Thinking imbued with harmfulness produces blindness, produces lack of vision, produces lack of knowledge, leads to the cessation of discernment, sides with vexation, and is not conducive to Unbinding. These are the three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding. |
♦ “tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā. katame tayo? nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. avihiṃsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
“There are these three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding. Which three? Thinking imbued with renunciation.… Thinking imbued with non-ill-will.… Thinking imbued with harmlessness produces non-blindness, produces vision, produces knowledge, fosters discernment, sides with non-vexation, and is conducive to Unbinding. These are the three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding.” |
(verse) |
|
♦ “tayo vitakke kusale vitakkaye, |
Three skillful thoughts |
tayo pana akusale nirākare. |
should be thought, |
♦ sa ve vitakkāni vicāritāni, |
three unskillful thoughts |
sameti vuṭṭhīva rajaṃ samūhataṃ. |
rejected. |
♦ sa ve vitakkūpasamena cetasā, |
Whoever stills thoughts & evaluations |
idheva so santipadaṃ samajjhagā”ti. |
–as rain would, a cloud of dust– |
♦ ayampi attho vutto bhagavatā, |
through an awareness with thinking stilled, |
iti me sutanti. aṭṭhamaṃ. |
attains right here |
| the state | |
| of peace. | |
| See also: MN 19; MN 20; §110 |
KN Iti 110 cara: walking (vitakka in various postures) |
|
♦ 11. cara-suttaṃ (KN 4.110) n |
|
♦ 110. vuttañhetaṃ bhagavatā, |
§110. This was said by the Blessed One, |
vuttamarahatāti me sutaṃ -- |
said by the Arahant, so I have heard: |
(1. While walking, wrong effort towards wrong thoughts) |
|
♦ “carato cepi, bhikkhave, bhikkhuno |
“If, while he is walking, monks, |
uppajjati kāma-vitakko vā |
there arises in a monk a thought of sensuality, |
byāpāda-vitakko vā |
a thought of ill-will, |
vihiṃsā-vitakko vā. |
or a thought of harmfulness, |
tañce, bhikkhave, bhikkhu |
and, ********, (that) monk |
adhivāseti |
tolerates (it), |
nap-pajahati |
does not quickly abandon, |
na vinodeti |
dispel, |
na byantī-karoti |
demolish, |
na anabhāvaṃ gameti. |
or wipe that thought out of existence, |
carampi, bhikkhave, bhikkhu |
then a monk walking |
evaṃ-bhūto an-ātāpī an-ottāpī |
with such a lack of ardency & compunction |
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati. |
is called continually & continuously lethargic & low in his persistence. |
… |
… |
(verse) |
|
♦ “caraṃ vā yadi vā tiṭṭhaṃ, |
Whether walking, standing, |
nisinno uda vā sayaṃ. |
sitting, or lying down, |
♦ yo vitakkaṃ vitakketi, |
whoever thinks evil thoughts, |
pāpakaṃ gehanissitaṃ. |
related to the household life, |
♦ “kummaggaṃ paṭipanno VAR so, |
is following no path at all, |
mohaneyyesu mucchito. |
smitten with delusory things. |
♦ abhabbo tādiso bhikkhu, |
He’s incapable, a monk like this, |
phuṭṭhuṃ sam-bodhi-muttamaṃ. |
of touching superlative self-awakening. |
♦ “yo ca caraṃ vā tiṭṭhaṃ vā VAR, |
But whoever– walking, standing, |
nisinno uda vā sayaṃ. |
sitting, or lying down– |
♦ vitakkaṃ samayitvāna, |
overcomes thought, |
vitakk-ūpasame rato. |
delighting in the stilling of thought: |
♦ bhabbo so tādiso bhikkhu, |
he’s capable, a monk like this, |
phuṭṭhuṃ sambodhi-muttaman”ti. |
of touching superlative self-awakening. |
♦ ayampi attho vutto bhagavatā, |
This, too, was the meaning of what was said by the Blessed One, |
iti me sutanti. |
so I have heard. |
ekādasamaṃ. |
(end of sutta) |
| See also: MN 19; MN 20; AN 3:102; AN 4:11; AN 6:20; AN 10:51 |
♦ 7. |
The monk whose discursive thoughts are dispersed, |
♦ yassa vitakkā vidhūpitā, |
well-dealt with inside |
ajjhattaṃ suvikappitā asesā. |
without leaving a trace, |
♦ so bhikkhu jahāti orapāraṃ, |
sloughs off the near shore & far— |
urago jiṇṇamivattacaṃ purāṇaṃ. |
as a snake, its decrepit old skin. |
♦ 8. |
The monk who hasn’t slipped past or held back,2 |
♦ yo nāccasārī na paccasārī, |
transcending all |
sabbaṃ accagamā imaṃ papañcaṃ. |
this objectification,3 |
♦ so bhikkhu jahāti orapāraṃ, |
sloughs off the near shore & far— |
urago jiṇṇamivattacaṃ purāṇaṃ. |
as a snake, its decrepit old skin. |
♦ 273. |
|
♦ “rāgo ca doso ca kutonidānā, |
Passion & aversion |
aratī ratī lomahaṃso kutojā. |
come from what cause? |
♦ kuto samuṭṭhāya manovitakkā, |
Displeasure, delight, |
kumārakā dhaṅkamivossajanti”. |
horripilation |
| are born from what? | |
| Arising from what | |
| do thoughts fling the mind around, | |
| as boys, a (captive) crow? |
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “parinibbuto nu kho me upajjhāyo udāhu no parinibbuto”ti? |
I have heard that on one occasion the Blessed One was staying near Āḷavī at the Aggāḷava shrine. And on that occasion Ven. Vaṅgīsa’s1 preceptor, an elder named Nigrodha Kappa, had recently totally unbound at the Aggāḷava shrine. Then as Ven. Vaṅgīsa was alone in seclusion, this train of thought arose in his awareness: “Has my preceptor totally unbound, or has he not totally unbound?” |
♦ visenikatvā pana ye caranti, |
Whom would you gain as opponent, Pasūra, |
diṭṭhīhi diṭṭhiṃ avirujjhamānā. |
among those who live above confrontation— |
♦ tesu tvaṃ kiṃ labhetho pasūra, |
not pitting view against view— |
yesīdha natthī paramuggahītaṃ. |
who have nothing here grasped as supreme? |
♦ 840. |
|
♦ atha tvaṃ pavitakkamāgamā, |
So here you come, |
manasā diṭṭhigatāni cintayanto. |
conjecturing, |
♦ dhonena yugaṃ samāgamā, |
your mind thinking up |
na hi tvaṃ sakkhasi sampayātaveti. |
viewpoints. |
| You’re paired off with a pure one | |
| and so cannot proceed.” |
♦ 891. |
|
♦ kasmā nu saccāni vadanti nānā, |
“But why do they say |
pavādiyāse kusalā vadānā. |
various truths, |
♦ saccāni sutāni bahūni nānā, |
those who say they are skilled? |
udāhu te takkamanussaranti. |
Have they learned many various truths |
| or do they follow conjecture?” | |
♦ 892. |
|
♦ na heva saccāni bahūni nānā, |
“Apart from their perception |
aññatra saññāya niccāni loke. |
there are no |
♦ takkañca diṭṭhīsu pakappayitvā, |
many |
saccaṃ musāti dvayadhammamāhu. |
various |
| constant truths | |
| in the world.2 | |
| Theorizing conjectures | |
| with regard to views, | |
| they speak of a pair: true | |
| & false. |
♦ 976. |
|
♦ “kiṃsū asissāmi kuvaṃ vā VAR asissaṃ, |
‘What will I eat, |
dukkhaṃ vata settha kvajja sessaṃ. |
or where will I eat? |
♦ ete vitakke paridevaneyye, |
How badly I slept. |
vinayetha sekho aniketacārī. |
Tonight where will I sleep?’ |
| These lamenting thoughts | |
| he should subdue— | |
| one under training, | |
| wandering without home. |
♦ 978. |
|
♦ “okkhittacakkhu na ca pādalolo, |
With eyes downcast, |
jhānānuyutto bahujāgarass. |
& not footloose, |
♦ upekkhamārabbha samāhitatto, |
committed to jhāna, |
takkāsayaṃ kukkucciyūpachinde. |
he should be continually wakeful.4 |
| Arousing equanimity, | |
| centered within, | |
| he should cut off any penchant | |
| to conjecture or worry. |
♦ 1112. |
The Buddha: |
♦ “pahānaṃ kāmacchandānaṃ, |
The abandoning |
(udayāti bhagavā) domanassāna cūbhayaṃ. |
both of sensual desires, |
♦ thinassa ca panūdanaṃ, |
& of unhappiness, |
kukkuccānaṃ nivāraṇaṃ. |
the dispelling of sloth, |
| the warding off of anxieties, | |
♦ 1113. |
|
♦ “upekkhāsatisaṃsuddhaṃ, |
equanimity-&-mindfulness purified, |
dhammatakkapurejavaṃ. |
with inspection of mental qualities |
♦ aññāvimokkhaṃ pabrūmi, |
swift in the forefront: |
avijjāya pabhedanaṃ”. |
That I call the gnosis of emancipation,1 |
| the breaking open | |
| of ignorance.2 |
♦ 1114. |
Udaya: |
♦ “kiṃsu saṃyojano loko, |
With what |
kiṃsu tassa vicāraṇaṃ. |
is the world fettered? |
♦ kissassa vippahānena, |
With what |
nibbānaṃ iti vuccati”. |
is it examined? |
| Through the abandoning of what | |
| is there said to be | |
| nirvana? | |
♦ 1115. |
The Buddha: |
♦ “nandisaṃyojano loko, |
With delight |
vitakkassa vicāraṇaṃ. |
the world’s fettered. |
♦ taṇhāya vippahānena, |
With directed thought |
nibbānaṃ iti vuccati”. |
it’s examined. |
| Through the abandoning of craving | |
| is there said to be | |
| nirvana. |
KN Thag 1.50: Vimala (1st) |
|
1.50. Vimalattheragāthā |
1.50. Vimala (1st) |
“Dharaṇī ca siñcati vāti, |
The rain falls and the wind blows on mother earth, |
Māluto vijjutā carati nabhe; |
while lightning flashes across the sky! |
Upasamanti vitakkā, |
But my thoughts are stilled, |
Cittaṃ susamāhitaṃ mamā”ti. |
my mind is undistractible-&-lucid. |
KN Thag 9.1: Bhūta |
|
Yadā nisīthe rahitamhi kānane, |
When it is midnight in a lonely forest, |
Deve gaḷantamhi nadanti dāṭhino; |
and the sky rains, and the lions roar, |
Bhikkhū ca pabbhāragatova jhāyati, |
and a monk has gone to a mountain cave, practicing jhāna: |
Tato ratiṃ paramataraṃ na vindati. |
there is no greater pleasure than this. |
Yadā vitakke uparundhiyattano, |
When one’s own thoughts have stopped, |
Nagantare nagavivaraṃ samassito; |
between two mountains, sheltered inside a cleft, |
Vītaddaro vītakhilova jhāyati, |
without stress or heartlessness, practicing jhāna: |
Tato ratiṃ paramataraṃ na vindati. |
there is no greater pleasure than this. |
KN Thag 10.5: Kappa |
|
Avijjāya nivuto kāyo, |
Enveloped by ignorance, |
catuganthena ganthito; |
tied by the four ties, |
Oghasaṃsīdano kāyo, |
this body is sinking in the flood, |
anusayajālamotthato. |
caught in the net of the underlying tendencies. |
Pañcanīvaraṇe yutto, |
Yoked to the five hindrances, |
vitakkena samappito; |
afflicted by thought, |
Taṇhāmūlenānugato, |
stuck to the root of craving, |
mohacchādanachādito. |
hidden by delusion: |
Evāyaṃ vattate kāyo, |
that is how the body goes on, |
kammayantena yantito; |
propelled by the mechanism of deeds. |
KN Thag 14.1: Khadiravaniyarevata |
|
14.1. Khadiravaniyarevatattheragāthā |
14.1. Khadiravaniyarevata |
“Yadā ahaṃ pabbajito, |
Since I’ve gone forth |
agārasmānagāriyaṃ; |
from the lay life to homelessness, |
Nābhijānāmi saṅkappaṃ, |
I’m not aware of any intention |
anariyaṃ dosasaṃhitaṃ. |
that is ignoble and hateful. |
‘Ime haññantu vajjhantu, |
“May these beings be killed! |
dukkhaṃ pappontu pāṇino’; |
May they be slaughtered! May they suffer!”— |
saṅkappaṃ nābhijānāmi, |
I’m not aware of having any such intentions |
imasmiṃ dīghamantare. |
in all this long while. |
Mettañca abhijānāmi, |
I have been aware of loving-kindness, |
appamāṇaṃ subhāvitaṃ; |
measureless and well-developed; |
Anupubbaṃ paricitaṃ, |
gradually consolidated |
yathā buddhena desitaṃ. |
as it was taught by the Buddha. |
Sabbamitto sabbasakho, |
I’m friend and comrade to all, |
sabbabhūtānukampako; |
compassionate for all beings! |
Mettacittañca bhāvemi, |
I develop a mind of love, |
abyāpajjarato sadā. |
always delighting in harmlessness. |
Asaṃhīraṃ asaṃkuppaṃ, |
Unfaltering, unshakable, |
cittaṃ āmodayāmahaṃ; |
I gladden the mind. |
Brahmavihāraṃ bhāvemi, |
I develop the divine meditation, |
akāpurisasevitaṃ. |
which sinners do not cultivate. |
Avitakkaṃ samāpanno, |
Having entered a meditation state without thought, |
sammāsambuddhasāvako; |
a disciple of the Buddha |
Ariyena tuṇhībhāvena, |
is at that moment blessed |
upeto hoti tāvade. |
with noble silence. |
♦ “rukkha-mūlaṃva nissāya, muṇḍo saṅghāṭipāruto. |
(at a) tree-root (he) sits, bald-ascetic covered-in-robe, |
♦ paññāya uttamo thero, upatissova VAR jhāyati. |
(with) discernment (of) highest [quality], (this) elder, [named] Upatissa does jhāna. |
♦ “a-vitakkaṃ samāpanno, sammā-sam-buddha-sāvako. |
[meditation] Without-thought (he is) engaged (in), (this) righteous-Buddha’s-disciple. |
♦ ariyena tuṇhībhāvena, upeto hoti tāvade. |
(in) noble silence, endowed instantly |
KN Thag 21.1: Vaṅgīsa |
|
21.1. Vaṅgīsattheragāthā |
21.1. Vaṅgīsa |
“Nikkhantaṃ vata maṃ santaṃ, |
“Now that I’ve gone forth |
agārasmānagāriyaṃ; |
from the lay life to homelessness, |
vitakkā upadhāvanti, |
I’m overrun |
pagabbhā kaṇhato ime. |
by the impudent thoughts of the Dark One. |
Uggaputtā mahissāsā, |
Even if a thousand mighty princes and great archers, |
sikkhitā daḷhadhammino; |
well trained, with strong bows, |
Samantā parikireyyuṃ, |
were to completely surround me; |
sahassaṃ apalāyinaṃ. |
I would never flee. |
Sacepi ettakā bhiyyo, |
And even if women come, |
āgamissanti itthiyo; |
many more than that, |
Neva maṃ byādhayissanti, |
they won’t scare me, |
dhamme samhi patiṭṭhito. |
for I stand firm in the teaching. |
… |
… |
Aratiñca ratiñca pahāya, |
“Giving up discontent and desire, |
Sabbaso gehasitañca vitakkaṃ; |
along with all thoughts of the lay life, |
Vanathaṃ na kareyya kuhiñci, |
they wouldn’t get entangled in anything; |
… |
… |
Atha saṭṭhisitā savitakkā, |
Attached to the sixty wrong views, and full of their own opinions, |
Puthujjanatāya adhammā niviṭṭhā; |
ordinary people are fixed in wrong principles. |
Sājja piṇḍaṃ caritvāna, |
Today, having wandered for alms, |
muṇḍā saṅghāṭipārutā; |
my head shaven, wearing the outer robe, |
Nisinnā rukkhamūlamhi, |
I sat at the root of a tree to meditate; |
avitakkassa lābhinī. |
I've gained freedom from thought. |
Sabbe yogā samucchinnā, |
All bonds are cut off, |
ye dibbā ye ca mānusā; |
both human and divine. |
Khepetvā āsave sabbe, |
Having wiped out all defilements, |
sītibhūtāmhi nibbutā”ti. |
I have become cooled and quenched. |
. |
. |
6. Vinodanāpahātabbaāsava |
6. asinine-inclinations Given Up by Dispelling |
Katame ca, bhikkhave, āsavā vinodanā pahātabbā? |
And what are the asinine-inclinations that should be given up by dispelling? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. |
Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish asinine-inclinations that might arise in someone who lives without dispelling these things do not arise when they are dispelled. |
Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. |
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 samādhi. |
So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi: |
and this thought came to his mind: |
‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti. |
‘Oh, I hope Samīti the cartwright planes out the crooks, bends, and flaws in this rim. Then the rim will be rid of crooks, bends, and flaws, and consist purely of the essential core.’ |
Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. |
And Samīti planed out the flaws in the rim just as Paṇḍuputta thought. |
Ko ca, bhikkhave, vedanānaṃ assādo? |
And what is the gratification of feelings? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Cakkhuñc-āvuso, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, |
Eye consciousness arises dependent on the eye and sights. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā, |
Contact is a condition for feeling. |
yaṃ vedeti taṃ sañjānāti, |
What you feel, you perceive. |
yaṃ sañjānāti taṃ vitakketi, |
What you perceive, you think about. |
yaṃ vitakketi taṃ papañceti, |
What you think about, you proliferate. |
yaṃ papañceti tato-nidānaṃ |
What you proliferate about is the source |
purisaṃ papañca-saññā-saṅkhā samudācaranti |
from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. |
atīt-ānāgata-paccuppannesu cakkhu-viññeyyesu rūpesu. |
This occurs with respect to sights known by the eye in the past, future, and present. |
“Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi. |
“As such, it’s not appropriate for you to mix so closely with the nuns. |
Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. |
So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of the lay life. |
So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṃ ṭhānaṃ vijjati. |
Truly, monks, it’s not possible to perform sensual acts without sensual pleasures, sensual perceptions, and sensual thoughts. |
“‘Vammiko’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. (1) |
“monk, ‘ant-hill’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. |
Yaṃ kho, bhikkhu, divā kammante ārabbha rattiṃ anuvitakketi anuvicāreti— |
Thinking and considering all night about what you did during the day— |
ayaṃ rattiṃ dhūmāyanā. |
this is the fuming at night. |
Yaṃ kho, bhikkhu, rattiṃ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya ‘manasā’— |
The work you apply yourself to during the day by body, speech, and mind after thinking about it all night— |
ayaṃ divā pajjalanā. (2–3.) |
this is the flaming by day. |
Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? |
And where is it that Māra and his assembly can’t go? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. |
This is called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. |
Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: |
Then Brahmā Sahampati, knowing what I was thinking, thought: |
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti. |
‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? |
And what are those things that are better and finer than knowledge and vision? |
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddha and friends! |
Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?” |
“Kiñhi no siyā, bhante. |
“How could we not, sir? |
Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma. |
Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? |
And how does a monk not pick out flies’ eggs? |
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. |
It’s when a monk tolerates a sensual, malicious, or cruel thought that’s arisen. They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them. |
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. |
‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. |
They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion. |
♦ 454. “katamaṃ panāvuso, paṭhamaṃ jhānan”ti? |
“What, friend, is the first jhāna?” |
♦ “idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati — idaṃ vuccati, āvuso, paṭhamaṃ jhānan”ti. |
“There is the case, friend, where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is called the first jhāna.” |
♦ “paṭhamaṃ panāvuso, jhānaṃ katiaṅgikan”ti? |
“And how many factors does the first jhāna have?” |
♦ “paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgikaṃ. idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgikan”ti. |
“The first jhāna has five factors. There is the case where, in a monk who has attained the five-factored first jhāna, there occurs directed thought, evaluation, rapture, pleasure, & singleness of mind. It’s in this way that the first jhāna has five factors.” |
♦ “paṭhamaṃ panāvuso, jhānaṃ kataṅgavippahīnaṃ kataṅgasamannāgatan”ti? |
“And how many factors are abandoned in the first jhāna, and with how many is it endowed?” |
♦ “paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ. idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thīnamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgatan”ti. |
“Five factors are abandoned in the first jhāna, and with five is it endowed. There is the case where, in a monk who has attained the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth & torpor is abandoned, restlessness & anxiety is abandoned, uncertainty is abandoned. And there occur directed thought, evaluation, rapture, pleasure, & singleness of mind. It’s in this way that five factors are abandoned in the first jhāna, and with five it is endowed.” |
♦ 463. “kati panāyye, saṅkhārā”ti? |
“Now, lady, what are-fabrications?” |
♦ “tayo-’me, āvuso visākha, saṅkhārā — |
“These three-fabrications, friend Visākha: |
kāya-saṅkhāro, vacī-saṅkhāro, citta-saṅkhāro”ti. |
bodily-fabrications, vocal-speech-fabrications, & mental-fabrications.” |
♦ “katamo panāyye, kāya-saṅkhāro, |
“But what are bodily-fabrications? |
katamo vacī-saṅkhāro, |
What are vocal-speech-fabrications? |
katamo citta-saṅkhāro”ti? |
What are mental-fabrications?” |
♦ “assāsa-passāsā kho, āvuso visākha, kāya-saṅkhāro, |
“In-&-out-breaths are bodily-fabrications. |
vitakka-vicārā vacī-saṅkhāro, |
Directed thought-&-evaluation are vocal-speech-fabrications. |
saññā ca vedanā ca citta-saṅkhāro”ti. |
Perceptions & feelings are mental-fabrications.” |
♦ “kasmā panāyye, assāsapassāsā kāya-saṅkhāro, |
“But why are in-&-out breaths bodily-fabrications? |
kasmā vitakka-vicārā vacī-saṅkhāro, |
Why are directed thought-&-evaluation vocal-speech-fabrications? |
kasmā saññā ca vedanā ca citta-saṅkhāro”ti? |
Why are perceptions & feelings mental-fabrications?” |
♦ “assāsa-passāsā kho, āvuso visākha, kāyikā |
“In-&-out breaths, ***, (are) bodily; |
ete dhammā kāyap-paṭi-baddhā, |
these dhamma-[things] (are) bound-up-with-the-body, |
tasmā assāsa-passāsā kāya-saṅkhāro. |
That’s why in-&-out breaths are bodily-fabrications. |
pubbe kho, āvuso visākha, |
prior to [vocalizing speech], friend Visakha, |
vitakketvā vicāretvā |
(one) directs-thoughts (and) evaluates [those very thoughts], |
pacchā vācaṃ bhindati, |
afterwards, vocal-speech breaks-out, |
tasmā vitakka-vicārā vacī-saṅkhāro. |
Therefore directed-thought-&-evaluation are vocal-speech-fabrications. |
saññā ca vedanā ca cetasikā |
Perceptions & feelings are mental; |
ete dhammā cittap-paṭi-baddhā, |
these dhamma-[things] (are) bound-up-with-the-mind. |
tasmā saññā ca vedanā ca citta-saṅkhāro”ti. |
Therefore perceptions & feelings (are) mental-fabrications.” |
♦ “na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. |
“No .… There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With that he abandons passion. No passion-obsession gets obsessed there.4 |
Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? |
And what is the way of taking up practices that is pleasant now and results in future pleasure? |
Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; |
It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. |
pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; |
|
pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. |
|
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna … |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe … |
second jhāna … |
‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti. |
‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’ |
Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya— |
Then I knew what Baka the Brahmā was thinking. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
“Householder, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So iti paṭisañcikkhati: |
Then they reflect: |
‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. |
‘Even this first jhāna is produced by co-doings and intentions.’ |
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. |
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’ |
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. |
Abiding in that they attain the ending of defilements. |
Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. (5–11) |
That’s how a noble disciple has seven good qualities. |
Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? |
And how does a noble disciple get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty? |
Idha, mahānāma, ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; |
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati; |
second jhāna … |
“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, |
“Sir, there are clever aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned. |
pubbeva nu kho, etaṃ, bhante, bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī”ti? |
Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?” |
ime kho, ānanda, pañca kāmaguṇā. |
These are the five kinds of sensual stimulation. |
Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ. |
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. |
Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. |
There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. |
Taṃ kissa hetu? |
Why is that? |
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. |
Because there is another pleasure that is finer than that. |
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? |
And what is that pleasure? |
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. |
This is a pleasure that is finer than that. |
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna … |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe … |
second jhāna … |
Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Venerable Māluṅkya was in private retreat this thought came to his mind: |
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: |
“There are several convictions that the Buddha has left undeclared; he has set them aside and refused to comment on them. |
Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? |
And what, Ānanda, is the path and the practice for giving up the five lower fetters? |
Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. |
So tehi dhammehi cittaṃ paṭivāpeti. |
They turn their mind away from those things, |
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati: |
and apply it to the deathless element: |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’ |
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; |
Abiding in that they attain the ending of defilements. |
anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. |
Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Venerable Udāyī was in private retreat this thought came to his mind: |
(4j jhanas are to be developed, not feared ) |
|
Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati |
Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … |
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati, |
second jhāna … |
pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati, |
third jhāna … |
sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi. |
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say. |
(1st jhana: V&V vitakka & vicara are perturbable/injita ) |
|
Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; |
Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna. |
(2nd jhana: piti & sukha are perturbable/injita ) |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. |
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. |
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
He gives up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And many of my disciples meditate on that having attained perfection and consummation of insight. |
Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. |
Furthermore, I have explained to my disciples a practice that they use to develop the four jhānas. |
Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? |
And where do these unskillful resolves cease without anything left over? |
Nirodhopi nesaṃ vutto. |
Their cessation has also been stated. |
Idha, thapati, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
etthete akusalā saṅkappā aparisesā nirujjhanti. |
This is where these unskillful resolves cease without anything left over. |
Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? |
And how is someone practicing for the cessation of unskillful resolves? |
Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; |
It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise … |
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe … |
so that unskillful qualities are given up … |
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe … |
so that skillful qualities arise … |
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. |
Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti. |
Someone practicing like this is practicing for the cessation of unskillful resolves. |
(what are 3 kusalā saṅkappā? same 3 aspects of Right Resolve) |
|
Katame ca, thapati, kusalā saṅkappā? |
And what are skillful resolves? |
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo— |
resolves of renunciation, non-ill-will, and nonharm. |
ime vuccanti, thapati, kusalā saṅkappā. |
These are called skillful resolves. |
(kusalā saṅkappā depend on the 3 kusala perceptions) |
|
Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? |
And where do these skillful resolves stem from? |
Samuṭṭhānampi nesaṃ vuttaṃ. |
Where they stem from has been stated. |
‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. |
You should say that they stem from perception. |
Katamā saññā? |
What perception? |
Saññāpi hi bahū anekavidhā nānappakārakā. |
Perception takes many and diverse forms. |
Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā— |
Perceptions of renunciation, non-ill-will, and kindness— |
itosamuṭṭhānā kusalā saṅkappā. |
skillful resolves stem from this. |
(kusalā saṅkappā cease in 2nd jhana) |
|
Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? |
And where do these skillful resolves cease without anything left over? |
Nirodhopi nesaṃ vutto. |
Their cessation has also been stated. |
Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati; |
It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
etthete kusalā saṅkappā aparisesā nirujjhanti. |
This is where these skillful resolves cease without anything left over. |
(right effort removes kusala sankappa from first jhana resulting in no V&V of 2nd jhana) |
|
Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? |
And how is someone practicing for the cessation of skillful resolves? |
Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; |
It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise … |
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe … |
so that unskillful qualities are given up … |
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe … |
so that skillful qualities arise … |
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. |
Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti. |
Someone practicing like this is practicing for the cessation of skillful resolves. |
“Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
“There is a world of perfect happiness, Udāyī. And there is a grounded path for realizing a world of perfect happiness.” |
“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“Well sir, what is that grounded path for realizing a world of perfect happiness?” |
“Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; |
“It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna. |
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati; |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna. |
pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati— |
With the fading away of rapture, they enter and remain in the third jhāna. |
ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
This is the grounded path for realizing a world of perfect happiness.” |
“Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti. |
“Sir, that’s not the grounded path for realizing a world of perfect happiness. At that point a perfectly happy world has already been realized.” |
“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; |
“No, Udāyī, at that point a perfectly happy world has not been realized. |
ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
This is the grounded path for realizing a world of perfect happiness.” |
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā; |
‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: |
Then Brahmā Sahampati, knowing what I was thinking, thought: |
‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti. |
‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
“yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī”ti. |
“When the ascetic Gotama looks at me, I’ll ask him a question.” |
Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi. |
Then the Buddha, knowing what Kāpaṭika was thinking, looked at him. |
Atha kho kāpaṭikassa māṇavassa etadahosi: |
Then Kāpaṭika thought: |
“samannāharati kho maṃ samaṇo gotamo. |
“The ascetic Gotama is engaging with me. |
Yannūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyyan”ti. |
Why don’t I ask him a question?” |
Saddhā, ruci, anussavo, |
Faith, personal preference, oral tradition, |
Ākāra-par-ivitakko, |
Reasoned-thinking, |
diṭṭhinijjhānakkhanti— |
and acceptance of a view after jhāna-consideration. |
Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. |
Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. |
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. |
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? |
And what is rapture that’s apart from sensual pleasures and unskillful qualities? |
Idha, māṇava, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
This is rapture that’s apart from sensual pleasures and unskillful qualities. |
Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
This too is rapture that’s apart from sensual pleasures and unskillful qualities. |
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. |
‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Siyā nu kho eso maggo bodhāyā’ti? |
Could that be the path to awakening?’ |
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti— |
Faith, personal preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration. |
‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti—netaṃ ṭhānaṃ vijjati. |
‘The self and the cosmos are eternal. This is the only truth, other ideas are stupid.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration. |
… |
… |
adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti—netaṃ ṭhānaṃ vijjati. |
or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration. |
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. |
It’s possible that a certain individual may be intent on carnal pleasures. |
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; |
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying. |
āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. |
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
.. |
.. |
Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? |
And what kind of jhāna did he praise? |
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Now at that time one of the monks had the thought: |
“iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; |
“So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
anattakatāni kammāni kamattānaṃ phusissantī”ti? |
Then what self will the deeds done by not-self affect?” |
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
ye ca paṭhame jhāne VAR dhammā |
Whatever dharma-[phenomena] there are in the first jhāna— |
vitakko ca vicāro ca pīti ca sukhañca citt-ek-aggatā ca, |
directed thought, evaluation, rapture, pleasure, mind’s-singular-preoccupation, |
(vipassana while in jhāna refrain) |
|
phasso vedanā saññā cetanā |
contact, feeling, perception, intention, |
cittaṃ chando adhimokkho vīriyaṃ |
mind,2 desire, decision, vigor, |
sati upekkhā manasikāro — |
remembering, equanimous-observation, & attention— |
tyāssa dhammā anupadavavatthitā honti. |
he ferreted out those dharmas one after another. |
tyāssa dhammā |
those dharmas: |
viditā uppajjanti, |
Known to him they arose, |
viditā upaṭṭhahanti, |
known to him they became established, |
viditā abbhatthaṃ gacchanti. |
known to him they subsided. |
so evaṃ pajānāti — |
He discerned, |
‘evaṃ kirame dhammā |
‘So this is how these dharma-[phenomena], |
ahutvā sambhonti, |
not having been, come into play. |
hutvā paṭiventī’ti. |
Having been, they vanish.’ |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
I gave up these five hindrances, corruptions of the heart that weaken wisdom. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Furthermore, take a bad person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
So iti paṭisañcikkhati: |
They reflect: |
‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. |
‘I have attained the first jhāna, unlike these other monks.’ |
So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. |
And they glorify themselves and put others down on account of that. |
Ayampi, bhikkhave, asappurisadhammo. |
This too is a quality of a bad person. |
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: |
A good person reflects: |
‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. |
‘The Buddha has spoken of not identifying even with the attainment of the first jhāna. |
Yena yena hi maññanti tato taṃ hoti aññathā’ti. |
For however they conceive it, it turns out to be something else.’ |
So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. |
Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the first jhāna. |
Ayampi, bhikkhave, sappurisadhammo. (19) |
This too is a quality of a good person. |
Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? |
“And what is the right resolve that is noble, without effluents, transcendent, a factor of the path? |
Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato |
|
takko vitakko saṅkappo |
The thinking, directed thinking, resolve, |
appanā byappanā |
mental fixity, mental transfixion, |
cetaso abhiniropanā |
focused awareness, |
vacīsaṅkhāro— |
& verbal fabrications5 |
| in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. |
♦ 155. “puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati. so imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. seyyathāpi, bhikkhave, dakkho nhāpako VAR vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni VAR ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi VAR snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. |
“And further, quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of seclusion. Just as if a dexterous bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder—saturated, moisture-laden, permeated within & without—would nevertheless not drip; even so, the monk permeates… this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born of seclusion. |
♦ “tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so — ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ — kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke VAR na vitakkessāmī’ti. itiha tattha sampajāno hoti. |
“If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that ‘I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.’ In this way he is alert there. |
ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ — nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti — ‘evarūpe vitakke VAR vitakkessāmī’ti. itiha tattha sampajāno hoti. |
“‘But,’ (he resolves,) ‘I will think thoughts that are noble, onward-leading, that lead to the right ending of stress for the person who acts on them—i.e., thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.’ In this way he is alert there. |
Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
It’s that the Realized One knows feelings as they arise, as they remain, and as they go away. |
viditā saññā uppajjanti … pe … |
He knows perceptions as they arise, as they remain, and as they go away. |
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
He knows thoughts as they arise, as they remain, and as they go away. |
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṃ uppannapubbaṃ”. |
“In these eighty years, I don’t recall that any thought of sensuality … |
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (4) |
|
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṃ … pe … |
ill will … |
vihiṃsāvitakkaṃ uppannapubbaṃ”. |
or cruelty has ever arisen in me.” |
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāvitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (5–6.) |
“This too we remember as an incredible quality of Venerable Bakkula.” |
Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati. |
Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. |
.. |
… |
Tamenaṃ tathāgato uttariṃ vineti: |
Then the Realized One guides them further: |
‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. |
‘Come, monk, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures. |
Vedanāsu … |
Meditate observing an aspect of feelings … |
citte … |
mind … |
dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’ti. |
principles, but don’t think thoughts connected with sensual pleasures.’ |
So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … |
tatiyaṃ jhānaṃ … |
third jhāna … |
catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
‘ye kho me cittassa upakkilesā te me pahīnā. |
now these minor defilements are dispelled |
Handa dānāhaṃ tividhena samādhiṃ bhāvemī’ti. |
and I should develop concentration in a threefold manner. |
So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, |
Then I developed concentration with thoughts and discursive thoughts. |
avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, sahagatampi samādhiṃ bhāvesiṃ. |
developed concentration without thoughts, thinking discursively. |
avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, |
developed concentration without thoughts and without discursive thoughts |
sappītikampi samādhiṃ bhāvesiṃ, |
developed concentration with joy |
nippītikampi samādhiṃ bhāvesiṃ, |
and without joy. |
sātasahagatampi samādhiṃ bhāvesiṃ, |
|
upekkhā |
developed concentration which is equanimity. |
Kathañcāvuso, ajjhattaṃ saṇṭhitanti vuccati? |
And how is their consciousness stuck internally? |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Tassa viveka-ja-pīti-sukh-ānusāri viññāṇaṃ hoti |
that seclusion-born-rapture-&-pleasure-{is}-followed (by their) consciousness ****, |
viveka-ja-pīti-sukh-assāda-gadhitaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-greedy-(for it), |
viveka-ja-pīti-sukh-assāda-vi-ni-bandhaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-very-much-bound-(to it), |
viveka-ja-pīti-sukh-assāda-saṃ-yojana-saṃ-yuttaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
ajjhattaṃ cittaṃ saṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. |
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. |
‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti—vadāmi. |
Such pleasure should not be cultivated or developed, but should be feared, I say. |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Now, take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … |
Katamo cāvuso, sammāsamādhi? |
And what is right undistractible-lucidity? |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. |
“The qualities that ripen in freedom have ripened in Rāhula. |
Yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti. |
Why don’t I lead him further to the ending of defilements?” |
Kummova aṅgāni sake kapāle, |
A monk should collect their thoughts |
Samodahaṃ bhikkhu manovitakke; |
as a tortoise draws its limbs into its shell. |
Anissito aññamaheṭhayāno, |
Independent, not disturbing others, |
Parinibbuto nūpavadeyya kañcī”ti. |
someone who’s nirvana'd wouldn’t blame anyone.” |
64. Saṃyojanasutta |
64. Fetter |
“Kiṃsu saṃyojano loko, |
“What fetters the world? |
kiṃsu tassa vicāraṇaṃ; |
What explores it? |
Kissassu vippahānena, |
With the giving up of what |
nibbānaṃ iti vuccatī”ti. |
is nirvana spoken of?” |
“Nandīsaṃyojano loko, |
“Delight fetters the world. |
vitakkassa vicāraṇaṃ; |
Thought explores it. |
Taṇhāya vippahānena, |
With the giving up of craving |
nibbānaṃ iti vuccatī”ti. |
nirvana is spoken of.” |
“Nandīsambandhano loko, |
“Delight binds the world. |
vitakkassa vicāraṇaṃ; |
Thought explores it. |
Taṇhāya vippahānena, |
With the giving up of craving |
sabbaṃ chindati bandhanan”ti. |
all bonds are severed.” |
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca: |
Seated to one side, King Pasenadi said to the Buddha: |
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, sir, as I was in private retreat this thought came to mind. |
‘kesaṃ nu kho piyo attā, kesaṃ appiyo attā’ti? |
‘Who are those who love themselves? And who are those who don’t love themselves?’ |
Tassa mayhaṃ, bhante, etadahosi: |
Then it occurred to me: |
‘ye ca kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; |
‘Those who do bad things by way of body, speech, and mind |
tesaṃ appiyo attā. |
don’t love themselves. |
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca: |
Seated to one side, King Pasenadi said to the Buddha: |
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, sir, as I was in private retreat this thought came to mind. |
‘kesaṃ nu kho rakkhito attā, kesaṃ arakkhito attā’ti? |
‘Who are those who protect themselves? And who are those who don’t protect themselves?’ |
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca: |
Seated to one side, King Pasenadi said to the Buddha: |
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, sir, as I was in private retreat this thought came to mind. |
‘appakā te sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti. |
‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others. |
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca: |
Seated to one side, King Pasenadi said to the Buddha: |
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, sir, as I was in private retreat this thought came to mind. |
‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti. |
‘The teaching is well explained by the Buddha. But it’s for someone with good friends, companions, and associates, not for someone with bad friends, companions, and associates.’” |
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. |
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“mutto vatamhi tāya dukkarakārikāya. |
“I am truly freed from that grueling work! |
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi: |
And then Māra the Wicked, knowing what the Buddha was thinking, went up to him and addressed him in verse: |
Ekaṃ samayaṃ bhagavā kosalesu viharati himavantapadese araññakuṭikāyaṃ. |
At one time the Buddha was staying in the land of the Kosalans, in a wilderness hut on the slopes of the Himalayas. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti? |
“I wonder if it’s possible to rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow?” |
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca: |
And then Māra the Wicked, knowing what the Buddha was thinking, went up to him and said: |
“kāretu, bhante, bhagavā rajjaṃ, kāretu, sugato, rajjaṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti. |
“Rule, Blessed One! Rule, Holy One! Rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow!” |
Atha kho āyasmato samiddhissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Venerable Samiddhi was in private retreat this thought came to his mind: |
“lābhā vata me, suladdhaṃ vata me, |
“I’m so fortunate, so very fortunate, |
yassa me satthā arahaṃ sammāsambuddho. |
to have a teacher who is a perfected one, a fully awakened Buddha! |
Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṃ bhayabheravaṃ saddamakāsi, apissudaṃ pathavī maññe undrīyati. |
And then Māra the Wicked, knowing what Samiddhi was thinking, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering. |
SN 1, 4. mārasaṃyuttaṃ, 3. tatiyavaggo, 2. samiddhisuttaṃ SN 4.22), para. 3 ⇒ |
|
“nesā, samiddhi, pathavī undrīyati. māro eso pāpimā tuyhaṃ vicakkhukammāya āgato. gaccha tvaṃ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti. “evaṃ, bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. dutiyampi kho āyasmā samiddhi tattheva appamatto ātāpī pahitatto vihāsi. dutiyampi kho āyasmato samiddhissa rahogatassa paṭisallīnassa . pe . dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya . pe . apissudaṃ pathavī maññe undrīyati. atha kho āyasmā samiddhi māraṃ pāpimantaṃ gāthāya ajjhabhāsi — |
Yannūnāhaṃ satthaṃ āhareyyan”ti. |
Why don’t I slit my wrists?” |
Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāhi ajjhabhāsi: |
And then Māra the Wicked, knowing what Godhika was thinking, went up to the Buddha and addressed him in verse: |
[The Blessed One:] |
[The Blessed One:] |
♦ “passaddha-kāyo su-vimutta-citto, |
“pacified-body, well-liberated-mind, |
♦ a-saṅkharāno satimā an-oko. |
Not-generating, mindful, home-less, |
♦ aññāya dhammaṃ a-vitakka-jhāyī, |
Knowing Dhamma, (in) no-thought jhāna, |
♦ na kuppati na sarati na thino. |
He does not erupt, or drift, or stiffen. |
♦ “evaṃ-vihārī-bahulodha bhikkhu, |
“thus-dwelling-often-here, (a) monk, |
♦ pañc'-ogha-tiṇṇo atarīdha chaṭṭhaṃ. |
(With) five-floods-crossed, (he here has) crossed the sixth. |
♦ evaṃ jhāyiṃ bahulaṃ kāma-saññā, |
thus (in) jhāna, frequent sensual-perceptions |
♦ paribāhirā honti aladdha yo tan”ti. |
Are kept at bay and fail to grip him.” |
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. |
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
“This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute. |
Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi: |
Then Brahmā Sahampati, knowing what the Buddha was thinking, thought: |
“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā”ti. |
“Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.” |
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. |
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“dukkhaṃ kho agāravo viharati appatisso, kaṃ nu khvāhaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyan”ti? |
“It’s unpleasant to live without respect and reverence. What ascetic or brahmin should I honor and respect and rely on?” |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. |
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. |
Tena kho pana samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti: |
Now at that time Baka the Brahmā had the following harmful misconception: |
“idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī”ti. |
“This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.” |
Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi. |
Then the Buddha knew what Baka the Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm. |
Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti: |
Now at that time a certain Brahmā had the following harmful misconception: |
“natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti. |
“No ascetic or brahmin can come here!” |
Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso … pe … tasmiṃ brahmaloke pāturahosi. |
Then the Buddha knew what that Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm. |
Atha kho bhagavā tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā. |
Then the Buddha sat cross-legged in the air above that Brahmā, having entered upon the fire element. |
Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṃ bhāradvājaṃ brāhmaṇaṃ gāthāya ajjhabhāsi: |
Then the Buddha, knowing what Bhāradvāja the Bitter was thinking, addressed him in verse: |
“Yo appaduṭṭhassa narassa dussati, |
“Whoever wrongs a man who has done no wrong, |
Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṃ brāhmaṇaṃ gāthāya ajjhabhāsi: |
Then the Buddha, knowing what Stuck-Up was thinking, addressed him in verse: |
“Na mānaṃ brāhmaṇa sādhu, |
“It’s not good to foster conceit |
“Nikkhantaṃ vata maṃ santaṃ, |
“Now that I’ve renounced |
agārasmānagāriyaṃ; |
the home life for homelessness |
vitakkā upadhāvanti, |
I’m assailed |
pagabbhā kaṇhato ime. |
by the reckless thoughts of the Dark One. |
“Aratiñca ratiñca pahāya, |
“Giving up discontent and desire, |
Sabbaso gehasitañca vitakkaṃ; |
along with all thoughts of the lay life, |
Vanathaṃ na kareyya kuhiñci, |
they wouldn’t get entangled in anything; |
Nibbanatho arato sa hi bhikkhu. |
unentangled, undesiring: that’s a real monk. |
Atha saṭṭhinissitā savitakkā, |
Attached to the sixty wrong views, and full of their own opinions, |
Puthū janatāya adhammā niviṭṭhā; |
ordinary people are fixed in wrong principles. |
Na ca vaggagatassa kuhiñci, |
But that monk wouldn’t join a sectarian group, |
No pana duṭṭhullabhāṇī sa bhikkhu. |
still less would they utter lewd speech. |
“Kiṃ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṃ paṭibhantī”ti? |
“Vaṅgīsa, had you previously composed these verses, or did they spontaneously occur to you in the moment?” |
“Na kho me, bhante, imā gāthāyo pubbe parivitakkitā, atha kho ṭhānasova maṃ paṭibhantī”ti. |
“They spontaneously occurred to me in the moment, sir.” |
“Tena hi taṃ, vaṅgīsa, bhiyyoso mattāya pubbe aparivitakkitā gāthāyo paṭibhantū”ti. |
“Well then, Vaṅgīsa, speak some more spontaneously inspired verses.” |
“Evaṃ, bhante”ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyoso mattāya bhagavantaṃ pubbe aparivitakkitāhi gāthāhi abhitthavi: |
“Yes, sir,” replied Vaṅgīsa. Then he extolled the Buddha with some more spontaneously inspired verses, not previously composed: |
ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. |
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove. |
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite. |
Now at that time that monk, during their day’s meditation, was thinking bad, unskillful thoughts to do with the lay life. |
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi: |
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse: |
11. Akusalavitakkasutta |
11. Unskillful Thoughts |
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. |
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove. |
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṃ— |
Now at that time that monk, during their day’s meditation, was thinking bad, unskillful thoughts, that is: |
kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ. |
sensual, malicious, and cruel thoughts. |
“Ayoniso manasikārā, |
“Because of improper attention, |
so vitakkehi khajjasi; |
you’re consumed by your thoughts. |
Ayoniso paṭinissajja, |
When you’ve given up irrationality, |
yoniso anucintaya. |
make sure your thoughts are rational. |
“Rāgo ca doso ca kutonidānā, |
“Where do greed and hate come from? |
Aratī ratī lomahaṃso kutojā; |
From where do discontent, desire, and terror spring? |
Kuto samuṭṭhāya manovitakkā, |
Where do the mind’s thoughts originate, |
Kumārakā dhaṅkamivossajantī”ti. |
like a crow let loose by boys.” |
“Rāgo ca doso ca itonidānā, |
“Greed and hate come from here; |
Aratī ratī lomahaṃso itojā; |
from here spring discontent, desire, and terror; |
Ito samuṭṭhāya manovitakkā, |
here’s where the mind’s thoughts originate, |
Kumārakā dhaṅkamivossajanti. |
like a crow let loose by boys. |
“Bhūtapubbaṃ, bhikkhave, sakkassa devānamindassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Once upon a time, mendicants, as Sakka, lord of gods, was in private retreat this thought came to his mind: |
‘yopi me assa supaccatthiko tassapāhaṃ na dubbheyyan’ti. |
‘I should never betray even a sworn enemy.’ |
Atha kho, bhikkhave, vepacitti asurindo sakkassa devānamindassa cetasā cetoparivitakkamaññāya yena sakko devānamindo tenupasaṅkami. |
And then Vepacitti, lord of demons, knowing what Sakka was thinking, approached him. |
“aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ: |
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that |
“sa-nidānaṃ, bhikkhave, uppajjati kāma-vitakko, |
“with-(a)-source, *********, arises sensual-thought, |
no a-nidānaṃ; |
not without-source; |
sa-nidānaṃ uppajjati byāpāda-vitakko, |
“with-(a)-source arises ill-will-thought, |
no a-nidānaṃ; |
not without-source; |
sa-nidānaṃ uppajjati vihiṃsā-vitakko, |
“with-(a)-source arises harming-thought, |
no a-nidānaṃ”. |
not without-source; |
“kathañca, bhikkhave, |
"How, monks, [is it the case that] |
sa-nidānaṃ uppajjati kāma-vitakko, |
“with-(a)-source arises sensual-thought, |
no a-nidānaṃ; |
not without-source; |
sa-nidānaṃ uppajjati byāpāda-vitakko, |
“with-(a)-source arises ill-will-thought, |
no a-nidānaṃ; |
not without-source; |
sa-nidānaṃ uppajjati vihiṃsā-vitakko, |
“with-(a)-source arises harming-thought, |
no a-nidānaṃ? |
not without-source; |
kāma-dhātuṃ, bhikkhave, paṭicca uppajjati kāma-saññā, |
sensuality-element, *********, (is the) dependent-cause (for the) arising (of) sensual-perception. |
kāma-saññaṃ paṭicca uppajjati kāma-saṅkappo, |
sensual-perception (is the) dependent-cause (for the) arising (of) sensual-intention. |
kāma-saṅkappaṃ paṭicca uppajjati kāmac-chando, |
sensual-intention (is the) dependent-cause (for the) arising (of) sensual-desire. |
kāmac-chandaṃ paṭicca uppajjati kāma-pariḷāho, |
sensual-desire (is the) dependent-cause (for the) arising (of) sensual-passion. |
kāma-pariḷāhaṃ paṭicca uppajjati kāma-pariyesanā. |
sensual-passion (is the) dependent-cause (for the) arising (of) sensual-quest. |
kāma-pariyesanaṃ, bhikkhave, |
(immersed in a) sensual-quest, ********* |
pariyesamāno as-sutavā puthujjano |
(the questing) un-instructed worldling, |
tīhi ṭhānehi micchā paṭipajjati — |
(the) three kinds (of) wrong path-(he)-enters - |
kāyena, vācāya, manasā. |
(by) body, (by) speech, (by) mind. |
♦ “dhātuṃ, bhikkhave, |
"(An) element, monks, |
paṭicca uppajjati saññā, |
(through) dependence (on that) arises (a) perception, |
uppajjati diṭṭhi, |
(there) arises (a) view, |
uppajjati vitakko”ti. |
(there) arises (a) thought." |
♦ “mahati kho esā, kaccāna, |
"Mighty, Kaccāyana, |
dhātu yadidaṃ |
is this element, |
avijjā-dhātu. |
the ignorance-element. |
hīnaṃ, kaccāna, dhātuṃ |
the inferior, *******, element, |
paṭicca uppajjati |
(through) dependence (on that) arises |
hīnā saññā, |
an inferior perception, |
hīnā diṭṭhi, |
an inferior view, |
hīno vitakko, |
inferior thought, |
hīnā cetanā, |
inferior volition, |
hīnā patthanā, |
inferior longing, |
hīno paṇidhi, |
an inferior wish, |
hīno puggalo, |
an inferior person, |
hīnā vācā; |
inferior speech. |
hīnaṃ ācikkhati deseti |
Inferior (things he) explains, teaches, |
paññapeti paṭṭhapeti |
proclaims, establishes, |
vivarati vibhajati uttānīkaroti; |
discloses, analyses, elucidates. |
hīnā tassa upapattīti vadāmi. |
Inferior, (will be) his rebirth, (I) say. |
“Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. |
“monks, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
And so does Kassapa. |
“idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, reverends, as I was in private retreat this thought came to mind: |
‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. |
‘They speak of this thing called “noble silence”. |
Katamo nu kho ariyo tuṇhībhāvo’ti? |
What then is this noble silence?’ |
Tassa mayhaṃ āvuso, etadahosi: |
It occurred to me: |
‘idha bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
‘As the directed-thought and evaluation are stilled, a mendicant enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Āyasmā sāriputto etadavoca: |
Sāriputta said this: |
“Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, reverends, as I was in private retreat this thought came to mind: |
‘atthi nu kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’ti? |
‘Is there anything in the world whose changing and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ |
Tassa mayhaṃ, āvuso, etadahosi: |
It occurred to me: |
‘natthi kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’”ti. |
‘There is nothing in the world whose changing and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’” |
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the mendicants: |
“mā kho tumhe, bhikkhave, etassa bhikkhuno ujjhāyittha. |
“Mendicants, don’t complain about this monk. |
Eso kho, bhikkhave, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. |
This monk gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.” |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“mayā kho bhikkhusaṅgho pabāḷho. |
“I’ve sent the monk Saṅgha away. |
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. |
But there are monks here who are junior, recently gone forth, newly come to this teaching and training. |
Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. |
Not seeing me they may change and fall apart. |
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo; |
If a young calf doesn’t see its mother it may change and fall apart. … |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. |
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
And they think, ‘Hopefully I can find an end to this entire mass of suffering.’ |
Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto. |
That’s how this person from a good family has gone forth. |
So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. |
Yet they covet sensual pleasures; they’re infatuated, full of ill will and hateful intent. They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties. |
Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati. |
Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. |
Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti. |
I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life. |
Tayome, bhikkhave, akusalavitakkā— |
There are these three unskillful thoughts. |
kāmavitakko, byāpādavitakko, vihiṃsāvitakko. |
Sensual, malicious, and cruel thoughts. |
Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? |
And where do these three unskillful thoughts cease without anything left over? |
Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato. |
In those who meditate with their mind firmly established in the four kinds of rememberfulness meditation; or who develop signless undistractible-lucidity. |
Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ. |
Just this much is quite enough motivation to develop signless undistractible-lucidity. |
Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso. |
When signless undistractible-lucidity is developed and cultivated it is very fruitful and beneficial. |
Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. |
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Now at that time one of the monks had the thought: |
“kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti? |
“How do you know and see in order to end the defilements in the present life?” |
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
“vicayaso desito, bhikkhave, mayā dhammo; |
“monks, I’ve taught the Dhamma analytically. |
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Now at that time one of the monks had the thought: |
“iti kira bho rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā; |
“So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
anattakatāni kammāni kathamattānaṃ phusissantī”ti. |
Then what self will the deeds done by not-self affect?” |
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
“Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya. |
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: |
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? |
What meditation were you practicing today?” |
“Idhāhaṃ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. |
“Reverend, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
2. Avitakkasutta |
2. Without directing-thought |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Addasā kho āyasmā ānando … pe … āyasmantaṃ sāriputtaṃ etadavoca: |
Venerable Ānanda saw Venerable Sāriputta and said to him: |
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. |
“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. |
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? |
What meditation were you practicing today?” |
“Idhāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. |
“Reverend, as the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; |
“The qualities that ripen in freedom have ripened in Rāhula. |
yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti. |
Why don’t I lead him further to the ending of defilements?” |
153. Atthinukhopariyāyasutta |
|
“Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya: |
“monks, is there a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment? That is: |
Varaṃ, bhikkhave, sottaṃ. |
You’d be better off sleeping. |
Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya. |
For I say that sleep is useless, fruitless, and unconsciousness for the living. But while you’re asleep you won’t fall under the sway of such thoughts that would make you create a schism in the Saṅgha. |
Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno— |
When you live with your sense doors restrained, Māra will leave you disappointed, since he can’t find a vulnerability, |
kummamhāva siṅgāloti. |
just like the jackal left the tortoise. |
Kummova aṅgāni sake kapāle, |
A monk should collect their thoughts |
Samodahaṃ bhikkhu manovitakke; |
as a tortoise draws its limbs into its shell. |
Anissito aññamaheṭhayāno, |
Independent, not disturbing others, |
Parinibbuto nūpavadeyya kañcī”ti. |
someone who’s nirvana'd wouldn’t blame anyone.” |
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa |
“Just now, sir, as I was in private retreat |
evaṃ cetaso pari-vitakko udapādi— |
this train-of-thought came to mind. |
tisso vedanā vuttā bhagavatā. |
Three (types of) experienced-sensations have-been-spoken of by the Buddha. |
atha kho pana, bhikkhu, mayā |
“And I have also {taught} |
anu-pubba-saṅkhārānaṃ nirodho akkhāto. |
Step-by-step-co-doings cessation. |
(in 4 jhānas one can perceive rūpa ✅ \xED\xA0\xBD\xED\xBA\xB6) |
|
1. paṭhamaṃ jhānaṃ samāpannassa |
1. (with) first jhāna attained, |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB7\xA3️\xED\xA0\xBD\xED\xB2\xAC vācā niruddhā hoti. |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB7\xA3️\xED\xA0\xBD\xED\xB2\xAC vocalization-of-speech has ceased. |
2. dutiyaṃ jhānaṃ samāpannassa |
2. (with) second jhāna attained, |
\xED\xA0\xBD\xED\xBA\xAB(V&V\xED\xA0\xBD\xED\xB2\xAD) vitakka-vicārā niruddhā honti. |
\xED\xA0\xBD\xED\xBA\xAB(V&V\xED\xA0\xBD\xED\xB2\xAD) directed-thought-&-evaluation has ceased. |
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. |
Because there is another pleasure that is finer than that. |
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? |
And what is that pleasure? |
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. |
Because there is another pleasure that is finer than that. |
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? |
And what is that pleasure? |
Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
(1.2 nir-āmisā pīti / not of the flesh rapture) |
|
♦ “katamā ca, bhikkhave, |
"And what, *********, (is) |
nir-āmisā pīti? |
not-(of the)-flesh rapture, |
idha, bhikkhave, bhikkhu |
here, monks, a-monk |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
(... abides in standard first jhana formula ...) |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
(... abides in standard second jhana formula ...) |
(2.2 nirāmisaṃ sukhaṃ / not of the flesh pleasure) |
|
♦ “katamañca, bhikkhave, |
"And what, *********, (is) |
nirāmisaṃ sukhaṃ? |
not-of-the-flesh pleasure? |
idha, bhikkhave, bhikkhu |
Here, monks, a-monk |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
(... abides in standart first jhana formula ... ) |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
(... abides in standart second jhana formula ... ) |
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, |
(... abides in standart third jhana formula ... ) |
Āyasmā mahāmoggallāno etadavoca: |
Venerable Mahāmoggallāna said this: |
“Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, reverends, as I was in private retreat this thought came to mind: |
‘paṭhamaṃ jhānaṃ, paṭhamaṃ jhānan’ti vuccati. |
‘They speak of this thing called the “first jhāna”. |
“Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti. |
“Breathing is a physical process. directing-thought and evaluation are verbal processes. Perception and feeling are mental processes.” |
“kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? |
“But sir, why is breathing a physical process? Why are directing-thought and evaluation verbal processes? Why are perception and feeling mental processes?” |
“Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. |
“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. |
Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. |
First you think and evaluate [that very same thought], then you break into speech. That’s why directing-thought and evaluation are verbal processes. |
Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. |
Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are mental processes.” |
atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti? |
there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation?” |
“Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. |
“Sir, in this case I don’t rely on faith in the Buddha’s claim that |
Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti. |
there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation.” |
Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca: |
When he said this, Nigaṇṭha Nātaputta looked up at his assembly and said: |
“idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā”ti. |
“See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop directing-thought and evaluation would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.” |
“Taṃ kiṃ maññasi, bhante, |
“What do you think, sir? |
katamaṃ nu kho paṇītataraṃ—ñāṇaṃ vā saddhā vā”ti? |
Which is better—knowledge or faith?” |
“Saddhāya kho, gahapati, ñāṇaṃyeva paṇītataran”ti. |
“Knowledge is definitely better than faith, householder.” |
“Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. |
“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharāmi. |
And whenever I want, as the directed-thought and evaluation are stilled … I enter and remain in the second jhāna. |
Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharāmi. |
And whenever I want, with the fading away of rapture … I enter and remain in the third jhāna. |
Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharāmi. |
And whenever I want, giving up pleasure and pain … I enter and remain in the fourth jhāna. |
Na so khvāhaṃ, bhante, evaṃ jānanto evaṃ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? |
And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that |
Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti. |
there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation?” |
“Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?” |
“Gihinopi siyā, bhante. |
“How, sir, could I not? |
Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. |
For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
3. Savitakkasavicārasutta |
3. directing-thought and evaluation |
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo? |
“And what is the path that leads to the unconditioned? |
Sa-vitakka-sa-vicāro samādhi, |
with directed-thought, with evaluation, (in the) undistractible-lucidity. |
a-vitakka-vicāra-matto samādhi, |
without directed-thought, with some evaluation (in the) undistractible-lucidity. |
a-vitakka-a-vicāro samādhi— |
without directed-thought, without evaluation (in the) undistractible-lucidity. |
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. |
this (is) called, monks, un-conditioned-path. |
(refrain: do Jhāna! Dont’ be heedless!) |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB8\xA0 vivicca a-kusalehi dhammehi |
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB8\xA0 withdrawn (from) un-skillful Dhamma [teachings & qualities], |
(V&V\xED\xA0\xBD\xED\xB2\xAD) sa-vitakkaṃ sa-vicāraṃ |
(V&V\xED\xA0\xBD\xED\xB2\xAD) With-directed-thought, with-evaluation, |
“yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ. |
“monks, I’ve been practicing part of the meditation I practiced when I was first awakened. |
So evaṃ pajānāmi: |
I understand that |
‘micchādiṭṭhipaccayāpi vedayitaṃ; |
there’s feeling conditioned by wrong view |
sammādiṭṭhipaccayāpi vedayitaṃ … pe … |
and feeling conditioned by right view. … |
micchāsamādhipaccayāpi vedayitaṃ; |
There’s feeling conditioned by wrong undistractible-lucidity, |
sammāsamādhipaccayāpi vedayitaṃ; |
and feeling conditioned by right undistractible-lucidity. |
chandapaccayāpi vedayitaṃ; |
There’s feeling conditioned by desire, |
vitakkapaccayāpi vedayitaṃ; |
by thought, |
saññāpaccayāpi vedayitaṃ; |
and by perception. |
chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ; |
As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. |
chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ; |
When desire, thought, and perception are stilled, there is feeling conditioned by that. |
chandapaccayāpi vedayitaṃ; |
There’s feeling conditioned by desire |
chandavūpasamapaccayāpi vedayitaṃ; |
and by the stilling of desire, |
vitakkapaccayāpi vedayitaṃ; |
by thought |
vitakkavūpasamapaccayāpi vedayitaṃ; |
and by the stilling of thought, |
saññāpaccayāpi vedayitaṃ; |
by perception |
saññāvūpasamapaccayāpi vedayitaṃ; |
and by the stilling of perception. |
chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ; |
As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. |
chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ; |
When desire, thought, and perception are stilled, there is feeling conditioned by that. |
Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca: |
Then Venerable Uttiya went up to the Buddha … and said to him: |
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Just now, sir, as I was in private retreat this thought came to mind. |
‘pañca kāmaguṇā vuttā bhagavatā. |
‘The Buddha has spoken of the five kinds of sensual stimulation. |
Katame nu kho pañca kāmaguṇā vuttā bhagavatā’”ti? |
What are they?’” |
. Yasmiṃ samaye, bhikkhave, bhikkhu |
. On-the occasion, monks, a-monk |
tathā vūpakaṭṭho viharanto |
thus withdrawn, dwelling, |
taṃ dhammaṃ anus-sarati anu-vitakketi, |
that Dhamma-[teaching] (he) recollects (and) thinks-over, |
sati-sam-bojjh-aṅgo tasmiṃ samaye |
remembrance-awakening-factor on-that occasion |
bhikkhuno āraddho hoti; |
(the) monk has-aroused; |
(4. Pīti bojjhanga) |
|
♦ “yadapi, bhikkhave, |
16“Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; |
savitakkasavicārā pīti tadapi pītisambojjhaṅgo, |
whatever rapture there is without thought and examination is also the enlightenment factor of rapture.101 "" Thus what is spoken of concisely as the enlightenment factor of rapture becomes, |
yadapi avitakkāvicārā pīti tadapi pītisambojjhaṅgo. |
by this method of exposition, |
‘pītisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. |
twofold. |
tadamināpetaṃ pariyāyena dvayaṃ hoti. |
(6. samādhi bojjhanga) |
|
♦ “yadapi, bhikkhave, |
18“Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; |
savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, |
whatever concentration there is without thought and examination is also the enlightenment factor of concentration.103 "" Thus what is spoken of concisely as the enlightenment factor of concentration becomes, |
yadapi avitakkāvicāro samādhi tadapi samādhisambojjhaṅgo. |
by this method of exposition, |
‘samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. |
twofold. |
tadamināpetaṃ pariyāyena dvayaṃ hoti. |
(no more need for V&V, passed from first to second jhāna) |
|
so iti paṭisañcikkhati — |
He then reflects: |
‘yassa khvāhaṃ atthāya |
‘The purpose (for the) sake (of which) |
cittaṃ paṇidahiṃ, |
(my) mind (was) directed, |
so me attho abhinipphanno. |
that I have accomplished. |
handa, dāni paṭisaṃharāmī’ti. |
Let me now withdraw it.’ |
so paṭisaṃharati ceva |
(So) he withdraws that (mind) |
na ca vitakketi na ca vicāreti. |
{and} doesn’t think {and} doesn’t examine. |
‘a-vitakkomhi a-vicāro, |
‘Without-thought (and) without-examination, |
ajjhattaṃ satimā sukham-asmī’ti |
internally mindful, happy-I (am). |
pajānāti”. |
(that, he) understands.” |
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. |
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā. |
“The four kinds of rememberfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana. |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi. |
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. |
Kathañca, bhikkhave, bhikkhu sampajāno hoti? |
And how is a monk aware? |
Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
It’s when a monk knows feelings as they arise, as they remain, and as they go away. |
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know thoughts as they arise, as they remain, and as they go away. |
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know perceptions as they arise, as they remain, and as they go away. |
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. |
It’s when a noble disciple, relying on letting go, gains undistractible-lucidity, gains unification of mind. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
(dukkha-indriya [physical pain] ceases in 1st jhāna) |
|
Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? |
And where does that faculty of pain that’s arisen cease without anything left over? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. |
“When these five faculties are developed and cultivated they culminate, finish, and end in the deathless. |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi. |
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. |
Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Anuruddha was in private retreat this thought came to his mind: |
“yesaṃ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. |
“Whoever has missed out on these four kinds of rememberfulness meditation has missed out on the noble path to the complete ending of suffering. |
Yesaṃ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti. |
Whoever has undertaken these four kinds of rememberfulness meditation has undertaken the noble path to the complete ending of suffering.” |
Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. |
Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha, |
7. vitakkasutta |
7. Thoughts |
“Mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, seyyathidaṃ— |
“monks, don’t think bad, unskillful thoughts, such as |
(3 opposites of 3 samma-sankappo) |
|
kāma-vitakkaṃ, |
(1) sensual-thoughts, |
byāpāda-vitakkaṃ, |
(2) malicious-thoughts, |
vihiṃsā-vitakkaṃ. |
(3) (and) cruel-thoughts. |
Taṃ kissa hetu? |
Why is that? |
Nete, bhikkhave, vitakkā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. |
Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
vitakkentā ca kho tumhe, bhikkhave, |
When you think, you should think |
(4 types of Dhamma-vitakka one should think) |
|
‘Idaṃ dukkhan’ti |
(4nt #1) ‘This is pain-&-suffering’ |
vitakkeyyātha, |
(you) should-think (that). |
‘ayaṃ dukkha-samudayo’ti |
(4nt #2) ‘This is pain-&-suffering's-- origination’ |
vitakkeyyātha, |
(you) should-think (that). |
‘ayaṃ dukkha-nirodho’ti |
(4nt #3) ‘This is pain-&-suffering's-- cessation’ |
vitakkeyyātha, |
(you) should-think (that). |
‘ayaṃ dukkha-nirodha-gāminī paṭipadā’ti |
(4nt #4) ‘This is pain-&-suffering's--cessation-way-of-practice’ |
vitakkeyyātha. |
(you) should-think (that). |
Taṃ kissa hetu? |
Why is that? |
Ete, bhikkhave, vitakkā atthasaṃhitā ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. |
Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |