Let's restrict the discussion to EBT (early buddhist text, pali, chinese agama, sanskrit, etc.) for now. I'll open up a thread later for Non EBT strategies to deal with sloth later.
Similes for 5 niv
AN 3.101 simile of 3 levels of gold impurities preventing samadhi and 6ab ⚡☸. 5niv are the 2nd level moderate impurities.
AN 5.23 simile of gold impurities (instead of 'nivarana' calls 5niv 'cittassa upakkilesÄ') preventing samadhi and 6ab ⚡☸. Also uses keywords from j4š ÄneƱja⚡.
MN 140 references goldsmith removing impurities, similar to AN 3.101 and AN 3.102, but doesn't call out 5 elements of 5niv by names.
SN 46.33 5 impurities of gold (copper, tin, silver...) make gold (samadhi mind) brittle and unworkable.
SN 46.55 similes for not seeing one's reflection in bowl of water: 1. water is colored with dyes, 2. heated by fire, boiling and bubbling, 3. overgrown with moss, 4. stirred by the wind, 5. murky, muddy
frank k wrote: ↑Thu Dec 10, 2020 1:17 amHow about SN 46.2 that lists the nutriments of thina-middha? Are those similarly ambiguous, or can they be strictly classified as physical or mental?
Note that the sutta doesn't identify the nutriment of thÄ«namiddha with the five items themselves, but rather with frequent unwise attention (ayonisomanasikÄra-bahulÄ«kÄro) to them. And so the immediate cause is wholly mental.
But as to the five, this is how the Vibhaį¹ ga defines them:
1. Tattha katamÄ arati? Pantesu vÄ senÄsanesu aƱƱataraƱƱataresu vÄ adhikusalesu dhammesu arati aratitÄ anabhirati anabhiramaį¹Ä ukkaį¹į¹hitÄ paritassitÄ: ayaį¹ vuccati “arati”. Therein what is “tedium”? Tedium, having tedium, displeasure, being displeased, dissatisfaction, dread of remote abodes or certain higher skilful dhammas. This is called tedium.
2. Tattha katamÄ tandÄ«? YÄ tandÄ« tandiyanÄ tandimanakatÄ Älasyaį¹ ÄlasyÄyanÄ ÄlasyÄyitattaį¹: ayaį¹ vuccati “tandÄ«”. Therein what is “apathy”? That which is apathy, being apathetic, mental lethargy, idleness, being idle, state of being idle. This is called apathy.
3. Tattha katamÄ vijambhitÄ? YÄ kÄyassa jambhanÄ vijambhanÄ ÄnamanÄ vinamanÄ sannamanÄ paį¹amanÄ byÄdhiyakaį¹: ayaį¹ vuccati “vijambhitÄ”. Therein what is “stretching”? That which is twitching, stretching, bending forward, bending backward, twisting, stretching upwards, fidgeting of the body. This is called stretching.
4. Tattha katamo bhattasammado? YÄ bhuttÄvissa bhattamucchÄ bhattakilamatho bhattapariįø·Äho kÄyaduį¹į¹hullaį¹: ayaį¹ vuccati “bhattasammado”. Therein what is “after meal drowsiness”? That which in one who has eaten is dizziness because of food, fatigue because of food, feverishness because of food, bodily unfitness. This is called after meal drowsiness.
5. Tattha katamaį¹ cetaso ca lÄ«nattaį¹? YÄ cittassa akalyatÄ akammaƱƱatÄ olÄ«yanÄ sallÄ«yanÄ lÄ«naį¹ lÄ«yanÄ lÄ«yitattaį¹ thinaį¹ thÄ«yanÄ thÄ«yitattaį¹ cittassa: idaį¹ vuccati “cetaso ca lÄ«nattaį¹”. Therein what is “mental sluggishness”? That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called mental sluggishness. (Vibh. 17:10:1. U Thittila's translation, with 'restlessness' changed to 'stretching' as the translation of vijambhitÄ)
The arising of stiffness and torpor comes about through unwise bringing to mind in regard to boredom (arati) and so on. "Boredom" is a name for dissatisfaction; "languor" (tandi) is a name for bodily laziness; "stretching" (vijambhitÄ) is a name for bending of the body; "faintness after meals" (bhattasammada) is a name for giddiness after meals and feverishness after meals. And mental lassitude" (cetaso lÄ«nattaį¹) is a name for the sluggish state of the mind.
Because of employing unwise bringing to mind much in regard to these [states] beginning with boredom, stiffness and torpor arise. (Dispeller of Delusion I 335)
So, it seems to me that arati is wholly mental; tandÄ« is both bodily and mental (the Dispeller of Delusion later defines it as "bodily idleness due to defilement"); likewise vijambhitÄ, which is later defined as "bodily shifting due to defilement"; bhattasammada is wholly bodily; and cetaso lÄ«nattaį¹ wholly mental.
“Oppressed by lethargy and drowsiness’: lethargy is any unhealthiness, unwieldiness, of cognizance; drowsiness is any sloth of the body.”
Ven. Dhammanando notes KN Ne differs from Vism. :
In the Visuddhimagga MahÄį¹Ä«kÄ the view that thÄ«na refers to mental sluggishness and middha to physical weariness is attributed to the monks of the Abhayagiri VihÄra.
But the MahÄvihÄra monks insisted that since a hindrance is a defilement, only mental phenomena can count as such, for all rÅ«padhammas are avyÄkata. And so for them thÄ«na meant sluggishness of citta and middha sluggishness of the body of mental factors.
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