How's the AI translation quality? What are the most major errors?
AN 4.41 Samādhi-bhāvanā: Developing undistractible-lucidity [concurrently within 4 jhānas]
(2024 SP-FLUENT translation by frankk )
∥Arv 12 ∥SA 718 ∥AN 6.29 ∥MN 111
AN 4.41 - AN 4.41 Samādhi-bhāvanā: Developing undistractible-lucidity [concurrently within 4 jhānas]
AN 4.41.4.1 – (1. STED 4j🌕 Four Jhānas for pleasant abiding now)
AN 4.41.4.2 – (2. ASND 🌕🌟 luminosity perception → knowledge and vision)
AN 4.41.4.3 – (3. For S&S🐘💭 rememberfulness & lucid-discerning)
AN 4.41.4.4 – (4. For destroying Āsava s)
AN 4.41.5 – (verse from KN Snp 5.4 Puṇṇaka)
Aṭṭhakathā : commentary on root text
AN 4.41 samādhi-bhāvanā-sutta-vaṇṇanā
(2024 translation by chatGPT)
Aṅguttara Nikāya, | Aṅguttara Nikāya, |
catukkanipāta-aṭṭhakathā, | Book of the Fours - Commentary, |
1. paṭhamapaṇṇāsakaṃ, | Chapter 1, |
5. rohitassavaggo n, | Section 5: The Rohitassa Chapter |
1. samādhibhāvanāsuttavaṇṇanā | Discourse on Cultivation of Concentration |
♦ 41. pañcamassa paṭhame ñāṇadassanappaṭilābhāyāti dibbacakkhuñāṇadassanassa paṭilābhāya. | ♦ 41. On the First Watch of the Fifth Night - For the Attainment of Knowledge and Vision - The Attainment of the Knowledge of the Divine Eye |
divāsaññaṃ adhiṭṭhātīti divāti evaṃ saññaṃ adhiṭṭhāti. | The monk establishes the perception of day, perceiving it as day. |
yathā divā tathā rattinti yathā divā ālokasaññā manasi katā, | Just as it is day, so too he perceives night, establishing the perception of light within his mind. |
tatheva taṃ rattimpi manasi karoti. | He perceives the night just as it is day. |
dutiyapadepi eseva nayo. | This is the second method. |
sappabhāsanti dibbacakkhuñāṇobhāsena sahobhāsaṃ. | By the illumination of the divine eye, which is accompanied by the knowledge and vision of the divine eye, he sees visible forms with their corruptions, even though they are similar to the light of the divine eye. |
kiñcāpi ālokasadisaṃ kataṃ, attho panettha na evaṃ sallakkhetabbo. | Although it is similar to the light, the meaning should not be interpreted in this way. |
dibbacakkhuñāṇāloko hi idhādhippeto. | The light of the divine eye is simply described here. |
♦ viditāti pākaṭā hutvā. | ♦ "He perceives" - After making it clear. |
kathaṃ pana vedanā viditā uppajjanti, | Now, how do feelings arise as perceived? |
viditā abbhatthaṃ gacchantīti? | How do they cease to be perceived? |
idha bhikkhu vatthuṃ pariggaṇhāti, ārammaṇaṃ pariggaṇhāti. | Here, a monk comprehends an object, he grasps a sense object. |
tassa pariggahitavatthārammaṇatāya tā vedanā | Due to grasping at a sense object, feelings arise, are sustained, and cease in this way: |
“evaṃ uppajjitvā evaṃ ṭhatvā evaṃ nirujjhantī”ti viditā uppajjanti, viditā tiṭṭhanti, viditā abbhatthaṃ gacchanti nāma. | "Having arisen in this way, ceasing in this way, and remaining in this way." |
saññāvitakkesupi eseva nayo. | This is the same method for perceptions and thoughts. |
♦ udayabbayānupassīti udayañca vayañca passanto. | ♦ "Being mindful of the rise and fall" - He is observing the rise and fall. |
iti rūpanti | Thus, regarding form: |
evaṃ rūpaṃ ettakaṃ rūpaṃ na ito paraṃ rūpaṃ atthīti. | "Thus, this form is such, it is this much, not other than this, it is thus beyond this form." |
iti rūpassa samudayoti evaṃ rūpassa uppādo. | Thus, there is the arising of form. |
atthaṅgamoti pana bhedo adhippeto. | And the cessation, on the other hand, is understood separately. |
vedanādīsupi eseva nayo. | The same method applies to feelings and others. |
idañca pana metaṃ, bhikkhave, sandhāya bhāsitanti, bhikkhave, yaṃ mayā etaṃ puṇṇakapañhe | And regarding this, monks, I say, considering what I have said in the Punnakapañha, |
“saṅkhāya lokasmin”tiādi bhāsitaṃ, | "Analyzing the world," etc. |
taṃ idaṃ phalasamāpattiṃ sandhāya bhāsitanti attho. | , the meaning of this discourse on fruition attainment is explained. |
♦ tattha saṅkhāyāti ñāṇena jānitvā. | ♦ "He calculates" - Knowing by wisdom. |
lokasminti sattaloke. | "In the world" - in the seven planes of existence. |
paroparānīti uccāvacāni uttamādhamāni. | "Above and below" - the highest and lowest. |
iñjitanti calitaṃ. | "They tremble" - They waver. |
natthi kuhiñci loketi lokasmiṃ katthaci ekakkhandhepi ekāyatanepi ekadhātuyāpi ekārammaṇepi natthi. | "There is nothing" - there is no place in this world, even in a single aggregate, a single sense-sphere, a single element, or a single sense object, where there is no trembling. |
santoti paccanīkakilesavūpasamena santo. | "They are peaceful" - They are tranquil. |
vidhūmoti kodhadhūmena vigatadhūmo. | "Smokeless" - Free from the smoke of defilements. |
evamettha suttante maggekaggatampi kathetvā gāthāya phalasamāpattiyeva kathitāti. | Thus, monks, having elaborated on the pathway in this discourse, and having spoken even in verses, it is indeed the discourse on fruition attainment. |
AN Tīkā: sub commentary
4.41 – AN 4.41 samādhi-bhāvanā-sutta-vaṇṇanā
(2024 translation by chatGPT)
Aṅguttara Nikāya, | Anguttara Nikaya, |
Catukkanipāta-ṭīkā, | Commentary on the Book of the Fours, |
1. Paṭhamapaṇṇāsakaṃ, | Chapter 1: The First Fifty, |
5. Rohitassavaggo, | Section 5: The Rohitassa Chapter, |
1. Samādhibhāvanāsuttavaṇṇanā | Discourse on the Development of Concentration |
♦ 41. Pañcamassa paṭhame diṭṭhadhammasukhavihārāyāti | ♦ 41. For the Attainment of the Blissful Dwelling in the Present Life - |
imasmiṃyeva attabhāve sukhavihāratthāya, nikkilesatāya nirāmisena sukhena viharaṇatthāyāti attho. | The purpose here is for dwelling happily in this very existence, free from defilements, with unworldly bliss, for the attainment of happiness. |
Iminā cattāri phalasamāpattijjhānāni khīṇāsavassa āsavakkhayādhigamato aparabhāge adhigatarūpārūpajjhānāni ca kathitāni. | Here, the four attainments of fruition, which are attained through the cessation of the pollutants, are explained. |
Dibbacakkhuñāṇadassanappaṭilābhāyāti | For the attainment of the Knowledge and Vision of the Divine Eye - |
dibbacakkhuñāṇappaṭilābhatthāya. | For the attainment of the knowledge of the divine eye, |
Dibbacakkhuñāṇañhi rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha ‘‘ñāṇadassanan’ti adhippetaṃ. | which is the seeing of visible forms both divine and human, here referred to as "knowledge and vision." |
Ālokasaññaṃ manasi karotīti divā vā rattiṃ vā | When he perceives daylight in his mind, he also perceives night in the same way. |
sūriyadīpacandamaṇiukkāvijjulatādīnaṃ āloko divā rattiñca upaladdho, | Just as he perceives daylight, so too he perceives night. |
yathāladdhavaseneva ālokaṃ manasi karoti citte ṭhapeti, tathā ca naṃ manasi karoti, | When the light is seen just like daylight, he establishes it in his mind as if it were daylight, and so he does not perceive it. |
yathāssa subhāvitālokakasiṇassa viya kasiṇāloko | Just as the light of a well-developed light disc is present as he wishes, |
yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati, | so too this light remains present at night, |
yena tattha divāsaññaṃ ṭhapeti, divā viya vigatathinamiddho hoti. | until he establishes daylight there, and it is as if he has overcome drowsiness during the day. |
Tenāha ‘‘yathā divā tathā rattin’ ’ti. | Hence, he says, "Just as it is day, so too it is night." |
♦ Yathā divā ālokasaññā manasi katā, tatheva naṃ rattimpi manasi karotīti | ♦ Just as he perceives daylight in his mind, so too he does not perceive it at night; |
yathā divā diṭṭho āloko, tatheva taṃ rattiṃ manasi karoti. | just as he sees daylight, so too he perceives night. |
Dutiyapadeti ‘‘yathā rattiṃ tathā divā’ti imasmiṃ vākye. | In the second line, "just as it is night, so too it is day," this is the meaning. |
Esa nayoti | "This is the way" - |
iminā yathā rattiyaṃ candālokādi āloko diṭṭho, evameva rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti citte ṭhapetīti | Here, the meaning of "just as it is night, so too it is day" is further explained by saying that just as light, such as moonlight, is seen during the night, so too, the light is established in the mind as if it were daylight. |
imamatthaṃ atidisati. | This is the explanation given in detail. |
Iti vivaṭena cetasāti evaṃ apihitena cittena, thinamiddhāpidhānena apihitacittenāti vuttaṃ hoti. | Thus, it is stated that it is with a mind that is clearly directed, with a mind that is completely absorbed, and with a mind that is completely absorbed even in overcoming drowsiness. |
Apariyonaddhenāti samantato anaddhena asañchāditena. | |
Kiñcāpītiādinā attanā vuttamevatthaṃ samattheti. | |
Ālokasadisaṃ kataṃ ‘‘yathā divā tathā rattin’tiādinā. | |
♦ Sattaṭṭhānikassāti ‘‘abhikkante paṭikkante sampajānakārī hotī’tiādinā (dī. ni. 1.214; 2.376; ma. ni. 1.109) vuttassa sattaṭṭhānikassa satisampajaññassa atthāya. | ♦ "Being mindful in going forward and coming back" - It refers to being mindful and aware when going forward and coming back (Dīgha Nikāya 1.214; 2.376; Majjhima Nikāya 1.109) for the purpose of establishing mindfulness and clear comprehension. |
Pariggahitavatthārammaṇatāyāti vatthuno ārammaṇassa ca yāthāvato viditabhāvena. | "Grasping the base" - grasping the object and the sense base with full knowledge. |
Yathā hi sappaṃ pariyesantena tassa āsaye vidite sopi vidito gahito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ vedanāya āsayabhūte vatthumhi ārammaṇe ca vidite ādikammikassapi vedanā viditā gahitā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā. | Just as someone grasps a branch after searching for it, having found it, it is also grasped. |
Pageva pariññātavatthukassa khīṇāsavassa. | Similarly, just as the mind is aware of feelings when the object and the sense base are known, the feelings are known and grasped, as easy to grasp as a branch, both directly and indirectly, and the grasping is easy. |
Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti ‘‘tā vedanā evaṃ uppajjitvā’tiādinā. | This is the grasp of one who has fully understood the object. |
Na kevalañca vedanā eva, idha vuttā saññādayopi avuttā cetanādayopi viditāva uppajjanti ceva tiṭṭhanti ca nirujjhanti ca. | For him, feelings arise, persist, and cease, clearly manifested as, "These feelings arise in this way." |
Nidassanamattañhetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇaṃ. | Not only feelings, but as mentioned earlier, perceptions and thoughts also arise, persist, and cease, being known, standing, and ceasing. |
Tena anavasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti. | This is only an illustration, namely, the grasping of feelings, perceptions, thoughts, and the taking up of meditation themes. |
| Therefore, it demonstrates the complete knowledge of all phenomena arising. | |
♦ Apica vedanāya uppādo vidito hoti, upaṭṭhānaṃ viditaṃ hoti, atthaṅgamo vidito hoti. | ♦ Moreover, the arising of feelings is known, the presence of feelings is known, and the ending of feelings is known. |
Kathaṃ vedanāya uppādo vidito hoti? | How is the arising of feelings known? |
Avijjāsamudayā vedanāsamudayo, taṇhāsamudayā kammasamudayo, phassasamudayā vedanāsamudayoti nibbattilakkhaṇaṃ passantopi vedanākkhandhassa samudayaṃ passati. | Feelings arise due to the arising of ignorance, the arising of craving, and the arising of kamma. |
Evaṃ vedanāya uppādo vidito hoti. | Feeling arises due to the arising of contact. |
Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? | Even when one sees the characteristic of arising of the feeling aggregate, one sees the arising of the feeling aggregate. |
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti, dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti, anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. | Thus, the arising of feelings is known. |
Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti. | How is the presence of feelings known? |
Iti khayato bhayato suññato jānāti. | When contemplating impermanence, the presence of cessation is known; |
Kathaṃ vedanāya atthaṅgamo vidito hoti? | when contemplating suffering, the presence of fear is known; |
Avijjānirodhā vedanānirodho…pe… evaṃ vedanāya atthaṅgamo vidito hoti. | when contemplating not-self, the presence of emptiness is known. |
Imināpi nayenettha attho veditabbo. | Thus, the presence of feelings is known. |
| Thus, one knows impermanence, suffering, and not-self. | |
| How is the ending of feelings known? | |
| With the cessation of ignorance, feelings cease. | |
| .. Thus, the ending of feelings is known. | |
| This should be understood in this way. | |
♦ Iti rūpanti ettha itisaddo anavasesato rūpassa sarūpanidassanatthoti tassa idaṃ rūpanti etena sādhāraṇato sarūpanidassanamāha, ettakaṃ rūpanti etena anavasesato, na ito paraṃ rūpaṃ atthīti tabbinimuttassa aññassa abhāvaṃ. | ♦ This is the explanation. |
Iti vedanātiādīsupi ayaṃ vedanā, ettakā vedanā, ito paraṃ vedanā natthi. | Here, the word "form" refers to the appearance of form with its characteristics, just as the seeing of form is illustrated, without any other form beyond this. |
Ayaṃ saññā…pe… ime saṅkhārā…pe… idaṃ viññāṇaṃ, ettakaṃ viññāṇaṃ, ito paraṃ viññāṇaṃ natthīti evamattho daṭṭhabboti āha ‘‘vedanādīsupi eseva nayo’ ’ti. | This is form. |
| Similarly, this is feeling. | |
| .. There is no feeling beyond this. | |
| This is perception. | |
| .. These are perceptions. | |
| This is consciousness. | |
| .. This is consciousness. | |
| There is no consciousness beyond this. | |
| This is the way to understand this. | |
♦ Ñāṇena jānitvā paroparāni. | ♦ "Knowing the things going to and fro" - Knowing the higher and lower states. |
Paroparānīti parāni ca oparāni ca. | "Higher and lower" - Both higher and lower. |
Uttamādhamānīti parattabhāvasakattabhāvādīni uttamādhamāni. | "Uttamādhamānī" - Superior and inferior conditions of existence. |
Calitanti taṇhādiṭṭhivipphanditaṃ. | "He leaps over" - He overcomes them, he is free from craving. |
Anīghoti rāgādīigharahito. | "He is untied" - He is liberated from attachment. |
Atāri soti so evarūpo arahā jātijaraṃ atari. | "He transcends" - He is such a one who, having transcended birth and aging, transcends. |
♦ Samādhibhāvanāsuttavaṇṇanā niṭṭhitā. | ♦ Thus ends the Discourse on the Development of Concentration. |
ChatGPT 3.5 pali -> english translation of root AN 4.41 text
"Monks, there are these four developments of concentration. What four? There is the development of concentration that, when developed and cultivated, leads to the attainment of direct knowledge and vision. There is the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension. There is the development of concentration that, when developed and cultivated, leads to the destruction of the taints.
And what, monks, is the development of concentration that, when developed and cultivated, leads to the attainment of direct knowledge and vision? Here, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the fourth jhana. This is called the development of concentration that, when developed and cultivated, leads to the attainment of direct knowledge and vision.
And what is the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension? Here, monks, a monk makes the perception of light arise in his mind and establishes the perception of day: as it is during the day, so it is at night; as it is at night, so it is during the day. Thus, with a mind that is open, unenveloped, he develops a mind that is radiant. This is called the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension.
And what is the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension? Here, monks, a monk, when feelings arise, understands, attends, and comprehends them; when perceptions arise, he understands, attends, and comprehends them; when thoughts arise, he understands, attends, and comprehends them. This is called the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension.
And what is the development of concentration that, when developed and cultivated, leads to the destruction of the taints? Here, monks, a monk dwells contemplating the rise and fall in the five aggregates of clinging: 'Such is form, such is the origin of form, such is the cessation of form; such is feeling, such is the origin of feeling, such is the cessation of feeling; such is perception, such is the origin of perception, such is the cessation of perception; such are fabrications, such is the origin of fabrications, such is the cessation of fabrications; such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.' This is called the development of concentration that, when developed and cultivated, leads to the destruction of the taints.
These, monks, are the four developments of concentration."
This, monks, is what was said by the Blessed One. This is the meaning, and this is the essence of the purport in the verse:
"Counting the worlds, he transcends both ends,
Untouched, he stirs not in any world;
Calm, smokeless, and with craving fully quenched,
He crosses over birth and aging."
This is the pali root text for AN 4.41 I fed into AI
“Catasso imā, bhikkhave, samādhibhāvanā.
Katamā catasso?
Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati;
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati;
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati;
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
(the four jhana elision is probably what screwed up AI really hard)
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati?
Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti—
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?
Idha, bhikkhave, bhikkhuno
viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
viditā saññā … pe …
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
Imā kho, bhikkhave, catasso samādhibhāvanā.
Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe:
‘Saṅkhāya lokasmiṃ paroparāni,
Yassiñjitaṃ natthi kuhiñci loke;
Santo vidhūmo anīgho nirāso,
Atāri so jātijaranti brūmī’”ti.
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