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.’ |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. |
Now, the ascetics and brahmins who assert a self that is non-percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. |
So they reject those who assert a self that is percipient and sound after death. |
Taṃ kissa hetu? |
Why is that? |
Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: ‘asaññan’ti. |
Because they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. |
Now, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. |
So they reject those who assert a self that is percipient and sound after death, as well as those who assert a self that is non-percipient and sound after death. |
Taṃ kissa hetu? |
Why is that? |
Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: |
Because they believe that perception is a disease, a boil, a dart, and that the state of neither perception nor non-perception is peaceful and sublime. |
‘nevasaññānāsaññan’ti. |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati: |
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, enter and remain in the rapture of seclusion: |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ |
Tassa sā pavivekā pīti nirujjhati. |
But that rapture of seclusion of theirs ceases. |
Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. |
When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. |
Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; |
It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. |
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati: |
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in spiritual pleasure. |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in spiritual pleasure.’ |
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati: |
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and spiritual pleasure, enter and remain in neutral feeling. |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ |
♦ 68. “puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā — sabbā saññā. yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ — yadidaṃ ākiñcaññāyatanan’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. |
“Then again, the disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come; perceptions of the imperturbable: All are perceptions. Where they cease without remainder: that is peaceful, that is exquisite, i.e., the dimension of nothingness.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of nothingness. This is declared to be the first practice conducive to the dimension of nothingness. |
♦ “puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā — sabbā saññā. yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ — yadidaṃ nevasaññānāsaññāyatanan’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti. |
“Then again, the disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come; perceptions of the imperturbable; perceptions of the dimension of nothingness: All are perceptions. Where they cease without remainder: That is peaceful, that is exquisite, i.e., the dimension of neither perception nor non-perception.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of neither perception nor non-perception now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of neither perception nor non-perception. This is declared to be the practice conducive to the dimension of neither perception nor non-perception. |
“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? |
"Now how, Ananda, in the discipline of a noble one is there the unexcelled development of the faculties? |
Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
There is the case where, when seeing a form with the eye, there arises in a monk what is agreeable, what is disagreeable, what is agreeable & disagreeable. |
So evaṃ pajānāti: |
He discerns that 'This agreeable thing has arisen in me, this disagreeable thing... |
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. |
this agreeable & disagreeable thing has arisen in me. |
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. |
And that is compounded, gross, dependently co-arisen. |
etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—upekkhā’ti. |
But this is peaceful, this is exquisite, i.e., equanimity.' |
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; |
With that, the arisen agreeable thing... |
| disagreeable thing... | |
upekkhā saṇṭhāti. |
agreeable & disagreeable thing ceases, and equanimity takes its stance. |
evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho |
In this way, Ānanda, a bhikkhu could obtain such a state of concentration that |
yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti. |
he would have no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; he would have no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and he would enter and dwell in that liberation of mind, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it. |
STED Jhāna |
|
vivicceva kāmehi |
withdrawn (from) sensuality, |
vivicca akusalehi dhammehi |
withdrawn (from) unskillful qualities, |
sa-vitakkaṃ sa-vicāraṃ |
With-thinking, with-evaluation, |
vivekajaṃ pīti-sukhaṃ |
withdrawal rapture-pleasure, |
paṭhamaṃ jhānaṃ upasampajja viharati. |
first jhana (he) enters, dwells. |
11 ways of contemplating 5uk |
|
So yadeva tattha hoti |
He {regards} whatever there is |
rūpagataṃ |
connected to – form |
vedanāgataṃ |
connected to – feelings |
saññāgataṃ |
connected to – perception |
saṅkhāragataṃ |
connected to – fabrications |
viññāṇagataṃ, |
connected to – consciousness, |
te dhamme |
those phenomena (are) |
A-niccato dukkhato |
Im-permanent, suffering, |
rogato gaṇḍato |
A disease, a cancer, |
sallato aghato |
an arrow, painful, |
ābādhato parato |
an affliction, alien, |
palokato suññato an-attato |
a disintegration, empty, not-self. |
samanupassati. |
{***************} |
So tehi dhammehi cittaṃ paṭivāpeti. |
he, (in regard to) those phenomena, (his) mind turns-away. |
So tehi dhammehi cittaṃ paṭivāpetvā |
he, (in regard to) those phenomena, (his) mind having-turned-away, |
amatāya dhātuyā cittaṃ upasaṃharati: |
(to the) deathless element (his) mind inclines: |
Nirvana |
|
‘etaṃ santaṃ etaṃ paṇītaṃ |
This (is) peace, this (is) exquisite — |
yadidaṃ |
that is, |
Sabba-saṅkhāra-samatho |
All-fabrications-stilled. |
Sabb—ūpadhi-paṭinissaggo |
All-acquisitions-relinquished. |
Taṇhāk-khayo |
Craving-destroyed. |
virāgo |
dispassion. |
nirodho |
cessation. |
nibbānan’ |
Nirvana. |
ti. |
|
either Arahant or Nonreturner |
|
So tattha ṭhito |
He, right-there stays: |
āsavānaṃ khayaṃ pāpuṇāti. |
asinine-tendencies destroyed completely |
No ce |
. {if} not |
āsavānaṃ khayaṃ pāpuṇāti, |
asinine-tendencies destroyed completely |
teneva dhamma-rāgena |
, (then through) this-very dhamma-passion, |
tāya dhamma-nandiyā |
this-very dhamma-delight, |
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā |
five lower fetters totally-waste-away - |
opapātiko hoti |
(he) {is} (due to be) reborn [in the Pure Abodes], |
tattha pari-nibbāyī |
there (to attain) final-Nirvana, |
anāvatti-dhammo tasmā lokā. |
One-who-does-not-return--****** ***** (from that) world. |
simile of archer |
|
Seyyathāpi, bhikkhave, |
"Suppose-that, *********, |
issāso vā issās-antevāsī vā |
(an) archer or archer's-apprentice ** |
tiṇa-purisa-rūpake vā |
(uses) a straw-man-form or |
mattikā-puñje vā |
clay-mound, |
yoggaṃ karitvā, |
Suitable-for practicing. |
so aparena samayena |
he, after some-time, |
dūrepātī ca hoti |
{is capable of} long-distance-shooting ** {****}, |
akkhaṇavedhī ca |
an-archer-who-fires-accurate-shots-in-rapid-succession **. |
mahato ca kāyassa padāletā; |
great ** masses; (he is) one-who-destroys-them. |
“Idhānanda, bhikkhu evaṃsaññī hoti: |
“Ānanda, it’s when a mendicant perceives: |
‘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, fading away, cessation, nirvana.’ |
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti. |
That’s how a mendicant might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” |
Katamā cānanda, virāgasaññā? |
And what is the perception of fading away? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo 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, fading away, nirvana.’ |
Katamā cānanda, nirodhasaññā? |
And what is the perception of cessation? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo 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.’ |
“Idhānanda, bhikkhu evaṃsaññī hoti: |
“Ānanda, it’s when a mendicant perceives: |
‘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, fading away, cessation, nirvana.’ |
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti. |
That’s how a mendicant might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.” |
“Idhānanda, bhikkhu evaṃ manasi karoti: |
“Ānanda, it’s when a mendicant is aware: |
‘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, fading away, cessation, nirvana.’ |
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya … pe … |
That’s how a mendicant might gain a state of undistractible-lucidity like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. … |
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; |
And they wouldn’t be aware of what is seen, heard, thought, cognized, attained, sought, or explored by the mind. |
manasi ca pana kareyyā”ti. |
Yet they would be aware.” |