Before we dive into DA 20, here is a fictional story to illustrate the importance of distinguishing carefully between the terms mind, body, and metaphorical use of 'personal' which vaguely encompasses both body and mind.
Charles and Frank were eyewitnesses of an altercation between Alexander and Peggy Sue.
They went to the police to give their report:
Charles went first:
"Alexander made a personal attack against Peggy Sue that was a slap in the face and left scars. Peggy Sue felt that pain deeply and personally."
The Police are thinking, "ok, sounds like we need to get a restraining order on Alexander, press charges against him for assault and battery."
Then Frank gave his eyewitness account:
"Alexander and Peggy Sue got in a really heated debate over a controversial religious topic. Peggy Sue was a slick talker, and her case sounded compelling, at first. But then Alexander just unleashed a tsunami of incontrovertible evidence from the thousands of suttas that left Peggy Sue speechless and defenseless. Alexander waited for Sue to issue an apology or mount a defense, but when none was forthcoming, Alex started to question Sue's ethical standards in an increasingly unfriendly tone. At this point Sue's face turned red and she started crying. You would have thought Alex literally slapped her in the face. But it was just Sue's own conscience that triggered deep mental pain which in turn directly caused physical pain manifested in crying and a literal red face."
After cross examining Charles and Frank some more,
the Police said, "sorry Charlie, Alex may have been impolite, but we can't press any charges. Maybe Sue should consult with a more senior clergyman *f1 and ask them to resolve the dispute. And Charlie, personally I think you should be more clear in making a distinction between mental and physical attacks."
*f1: Ajahn Chah doesn't agree with Ajahn Brahm's redefinition of jhana (Ajahn Chah is Ajahn Brahm's teacher, B. Sujato follows a model of redefined jhana similar to Ajahn Brahm)
English is from google translating chinese source. We'll see how well google does distinguishing mind and body in the jhanas, then compare with Charles Patton translation.
DA 20, (4 jhānas)
「摩納！ 比丘有五蓋自覆，常懷憂畏亦復如奴。 | "Mona! Bhikkhus have five folds to overthrow themselves, and they often cherish fear and become like slaves. |
如負債人、久病在獄、行大曠野，自見未離， 諸陰蓋心，覆蔽闇冥，慧眼不明，彼即精勤捨 欲、惡不善法，與覺、觀俱，離生喜、樂，得入初 禪。 | Such as debtors, long-term illnesses in prison, walking in the wilderness, self-seeing that they have never left, all shadows cover the heart, cover the dark, and the eyes are not clear. , Le, you must enter the first meditation. |
彼已喜樂潤漬於身，周遍盈溢，無不充 滿。 | He has been soaked in joy, overflowing all over, all full. |
如人巧浴器盛眾藥，以水漬之，中外 俱潤，無不周遍。 | Such as the clever bath of a person contains many medicines, stained with water, both Chinese and foreign are moisturized, and all are well-rounded. |
比丘如是得入初禪，喜樂 遍身，無不充滿。 | In this way, the bhikkhu has entered the first jhana, and his body is full of joy and full of joy. |
如是，摩納！是為最初現身 得樂，所以者何？ | If so, Mona! It’s for the pleasure of first showing up, so what? |
斯由精進，念無錯亂，樂靜 閑居之所得也。 | Si is diligent, without any confusion, and the income of living in peace and quietness. |
「彼於覺、觀，便生為信，專念 一心，無覺、無觀，定生喜、樂，入第二禪。 | "He is born into belief in awareness and insight, concentrating on one mind, unawareness, and insight, samādhi, happiness, happiness, and entering the second jhana. |
彼已一 心喜樂潤漬於身，周遍盈溢，無不充滿，猶 如山頂涼泉水自中出，不從外來，即此池 中出清淨水，還自浸漬，無不周遍。 | He has been soaked in joy, and overflowing all over, all full, as if the cold spring water on the top of the mountain comes out of it, not from outside, that is, clean water comes out of this pool, but also self-immersed, all round. |
摩納！比 丘如是入第二禪，定生喜、樂，無不充滿，是 為第二現身得樂。 | Mona! If the monk enters the second jhana, he is filled with joy and happiness, and is full of happiness for the second appearance. |
「彼捨喜、住，護念不錯亂， 身受快樂，如聖所說，起護念樂，入第三 禪。 | "Being happy, staying, the mindfulness of protection is not bad, and the body is happy (sukham ca kayena patisamvedeti), just as the holy said, start the mindfulness of protection and enter the third jhana. |
彼身無喜，以樂潤漬，周遍盈溢，無不充 滿，譬如優鉢花、鉢頭摩華、拘頭摩花、分陀 利花，始出淤泥而未出水，根莖枝葉潤漬 水中，無不周遍。 | The body is not happy, moisturizing with music, overflowing all over, all full, such as Youbohua, Botou Mohua, Jutoumahua, Venturi flower, the roots, stems, branches and leaves are moistened and stained. In the water, everything goes round and round. |
摩納！比丘如是入第三禪。 | Mona! The monk enters the third jhana like this. |
離喜、住樂，潤漬於身，無不周遍，此是第三 現身得樂。 | Lixi, live music, moisturize the body, all rounds, this is the third appearance of happiness. |
「彼捨喜、樂，憂、喜先滅，不苦不樂， 護念清淨，入第四禪，身心清淨，具滿盈溢，無 不周遍。 | "He gives up happiness, happiness, worry and happiness first, does not suffer or is not happy, protects the mind and enters the fourth jhana, and the body and mind are pure and overflowing. |
猶如有人沐浴清潔，以新白疊 被覆其身，舉體清淨。 | It is as if someone takes a bath and cleans, covering their body with new white stacks, and the body is clean. |
摩納！比丘如是入第 四禪，其心清淨，充滿於身，無不周遍，又入 第四禪，心無增減，亦不傾動，住無愛恚、無 動之地。 | Mona! In this way, the monk enters the fourth jhana, his mind is pure, full of body, all rounds, and then enters the fourth jhana, the mind does not increase or decrease, nor does it move, living in a place where there is no love, no movement. |
譬如密室，內外塗治，堅閉戶嚮，無 有風塵，於內燃燈無觸嬈者，其燈焰上怗 然不動。 | For example, in a secret room, the interior and exterior are painted, the household direction is closed, there is no wind and dust, and there is no contact with the internal combustion lamp, and the flame of the lamp does not move. |
摩納！比丘如是入第四禪，心無增 減，亦不傾動，住無愛恚、無動之地，此是第 四現身得樂，所以者何？ | Mona! If the bhikkhu enters the fourth jhana, the mind does not increase or decrease, nor does it move, living in a place where there is no love and movement. This is the fourth appearance to be happy, so what? |
斯由精勤不懈，念 不錯亂，樂靜閑居之所得也。 | Siyou is diligent and diligent, reads well and chaotically, and is also the income of living peacefully and leisurely. |
(mind made body)
「彼得定心，清 淨無穢，柔濡調伏，住無動地，自於身中起 變化心，化作異身，支節具足，諸根無闕，彼 作是觀： | "Peter is centered, pure and unclean, soft and tuned, staying motionless, changing his mind from his body, turning into a different body, with braces and feet, all roots without faults, he is a view: |
『此身色四大化成彼身，此身亦異，彼 身亦異，從此身起心，化成彼身，諸根具足， 支節無闕。』 | "The four bodies of this body are transformed into the other body, this body is also different, and the other body is also different. From this body, the mind becomes the other body. The roots are full, and the branches have no faults. 』 |
譬如有人鞘中拔刀，彼作是念： | For example, if someone draws a sword from its sheath, the other thing is to read: |
『鞘異刀異，而刀從鞘出。』 | "The sheath is different and the knife is different, and the knife comes out of the sheath. 』 |
又如有人合麻為 繩，彼作是念： | Or if someone puts hemp into a rope, the other is thinking: |
『麻異繩異，而繩從麻出。』 | "The hemp is different from the rope, and the rope comes out of the hemp. 』 |
又如 有人篋中出蛇，彼作是念： | Another example is when someone comes out of a snake in the trunk, the other is thinking: |
『篋異蛇異，而蛇 從篋出。』 | "The snake is different, and the snake comes out of it. 』 |
又如有人從簏出衣，彼作是念： | Or if someone comes out of the remonstrance, he is thinking: |
『簏異衣異，而衣從簏出。』 | "The clothes are different from each other, and the clothes come out from the clothes." 』 |
摩納！比丘亦如是， 此是最初所得勝法。 | Mona! The same is true for monks, this is the first way to win. |
所以者何？ | So what? |
斯由精進，念 不錯亂，樂靜閑居之所得也。 | Siyu is diligent, his reading is good and chaotic, and it is also the income of living in peace and quiet. |
(4 elements)
「彼已定心，清淨 無穢，柔 濡 調伏，住無動地，從己四大色身 中起心，化作化身，一切諸根、支節具足，彼作 是觀： | "He has set his mind, is clean and has no filth, is gentle and tuned, lives in an unmoved place, starts from the four body of his body, turns into an incarnation, all roots and braces are sufficient, he is insight: |
『此身是四大合成，彼身從化而有，此身 亦異，彼身亦異，此心在此身中，依此身住， 至化身中。』 | "This body is the combination of the four major bodies, the other body exists from the incarnation, this body is also different, the other body is also different, this mind is in this body, lives in this body, and reaches the incarnation. 』 |
譬如琉璃、摩尼，瑩治甚明，清淨 無穢，若以青、黃、赤綖貫之，有目之士置掌 而觀，知珠異綖異，而綖依於珠，從珠至珠。 | For example, colored glaze and mani are very bright and clear, clean and without filth. If they are pierced with blue, yellow, and red, people with eyes can hold their palms and observe, knowing the different things of the pearls, and the stubbornness depends on the pearl, from pearl to pearl. |
摩納！比丘觀心依此身住，至彼化身亦復 如是，此是比丘第二勝法。 | Mona! The bhikkhu's mind-contemplation lives in this body, and the other incarnation is also the same. This is the second way for the bhikkhu to win. |
所以者何？ | So what? |
斯由 精勤，念不錯亂，樂獨閑居之所得也。 | Siyu is diligent and diligent. |
(abhiñña #1: supernormal powers)
「彼以 定心，清淨無穢，柔濡調伏，住無動地，一心修 習神通智證，能種種變化，變化一身為無 數身，以無數身還合為一； | "He is attentive, pure and without filth, softly tuned, staying in an unmoved place, and he concentrates on cultivating supernatural powers and wisdom, capable of all kinds of changes, changing one body into an infinite body, and reuniting countless bodies into one; |
身能飛行，石壁無 礙； | The body can fly without hindrance to the stone wall; |
遊空如鳥，履水如地； | Swim in the air like a bird, walk on the water like the ground; |
身出烟燄，如大 火 ［卄／積］ ； | Smoke and flames from the body, like a big fire [卄/Ji]; |
手捫日月，立至梵天。 | Palm the sun and the moon, stand to Brahma. |
譬如陶師善調 和泥，隨意所造，任作何器，多所饒益。 | For example, the potter is good at blending clay, and he can make whatever he wants, and he can do more. |
亦 如巧匠善能治木，隨意所造，自在能成，多 所饒益。 | It is also like a skillful craftsman who is good at managing a tree, making it at will, being able to do it freely, and doing more for good. |
又如牙師善治象牙，亦如金師善 煉真金，隨意所造，多所饒益。 | The dentist is good at treating ivory, and the golden master is good at refining real gold, making it at will, and it is more beneficial. |
摩納！比丘 如是，定心清淨，住無動地，隨意變化，乃至 手捫日月，立至梵天，此是比丘第三勝法。 | Mona! If the monk is like this, it is the bhikkhu's third way to win. |
Charles Patton translation of same passage from chinese to english
https://canon.dharmapearls.net/01_agama/dirgha/DA_20.html
Meditative Attainments
91.
“They diligently detach themselves from desires and bad and unskillful things.
Accompanied with perception and contemplation, their seclusion gives rise to joy and happiness, and they enter the first dhyāna.
They soak themselves in joy and happiness so that it’s everywhere and overflowing.
No part of them isn’t filled with it.
92.
“It’s like someone skilled in filling bath containers with a variety of herbs.
They soak it in water, and it becomes wet both inside and out.
No part of it isn’t filled with water.
A monk thus enters the first dhyāna.
He’s thoroughly joyous and happy.
No part of him isn’t filled with it.
93.
“Thus, student, this is the start of the direct attainment of personal happiness.
Why is that?
These things come from diligence, mindfulness, and being undisturbed, which are gained from happily living in a quiet place.
94.
“They then give rise to faith, focused attention, and unified mind by detaching from perception and contemplation.
Without perception or contemplation, their concentration gives rise to joy and happiness, and they enter the second dhyāna.
They soak themselves in unified mind, joy, and happiness so that it’s everywhere and overflowing.
No part of them isn’t filled with it.
95.
“It’s like cool water that wells up from a spring on a mountain top.
It doesn’t come from an outside source.
Instead, clear water comes out of this pool, which returns, sinks, and becomes soaked.
No part of it isn’t pervaded with the water.
Student, a monk thus enters the second dhyāna, and concentration gives rise to joy and happiness.
No part of him isn’t filled with it.
This is the second direct attainment of personal happiness.
96.
“They detach from that joy and its abode.
Being equanimous, mindful, and undisturbed, they personally experience the happiness that’s taught by noble people.
Giving rise to equanimity, mindfulness, and happiness, they enter the third dhyāna.
They aren’t joyous, but they’re soaked with happiness so that it’s everywhere and overflowing.
No part of him isn’t filled with it.
97.
“It’s like blue lotus, red lotus, white lily, and white lotus flowers.
When they first emerge from the mud but haven’t emerged from the water yet, their roots, stems, branches, and leaves are soaked by the water.
No part of them isn’t covered by it.
98.
“Student, a monk thus enters the third dhyāna.
Free of joy and abiding in happiness, they soak themselves with it.
No part of them isn’t covered by it.
This is the third direct attainment of personal happiness.
99.
“They detach from joy and happiness, and their previous sorrow and delight cease.
Without pain or pleasure, their equanimity and mindfulness are purified, and they enter the fourth dhyāna.
In body and mind, their purity is full and overflowing.
No part of them isn’t covered by it.
100.
“It’s like when a person bathes and washes themselves.
They then put on fresh, white cloth to cover their body and make themselves pure.
101 “Student, a monk thus enters the fourth dhyāna.
His mental purity fills up his body.
No part of him isn’t covered by it.
Again, his mind has no increase or decrease when he enters the fourth dhyāna, and it’s motionless.
He stands unmoved, without like or dislike.
101.
“It’s like a secret room that’s plastered inside and out, and the door is tightly shut.
There isn’t any wind or dust, so a lamp burning inside isn’t disturbed by anything.
The flame of this lamp is peaceful and unmoving.
102.
“Student, a monk thus enters the fourth dhyāna.
Their mind has no increase or decrease, and it’s motionless.
They stand unmoved, without like or dislike.
This is the fourth direct attainment of personal happiness.
Why is that?
These things come from diligence, not being negligent, mindfulness, and being undisturbed, which are gained from happily living in a quiet place.
The Five Excellent Attainments
103.
“They attain a concentrated mind that’s pure, undefiled, gentle, and disciplined.
They stand unmoved, conjuring themselves or someone else in their mind with all its limbs and organs without flaw.
They then contemplate this, ‘This body’s form made of the four elements has created that body.
This body is one thing, and that body is another.
The thought arose from this body to create that body with all its limbs and organs without flaw.
’
104.
“It’s like someone who draws a sword from its scabbard and thinks, ‘The scabbard is one thing, and the sword is another, but the sword came from the scabbard.
’
105.
“It’s also like someone who spins hemp [threads] to make rope and thinks, ‘The hemp is one thing, and the rope is another, but the rope came from the hemp.
’
106.
“It’s also like someone who takes a snake out of a basket and thinks, ‘The basket is one thing, and the snake is another, but the snake came from the basket.
’
107.
“It’s also like someone who takes a robe out of a hamper and thinks, ‘The hamper is one thing, and the robe is another, but the robe came from the hamper.
’
108.
“Student, a monk is likewise.
This is the first excellent attainment.
Why is that?
These things come from diligence, mindfulness, and being undisturbed, which are gained from happily living in a quiet place.
109.
“After their mind is concentrated, pure, undefiled, gentle, and disciplined, they stand unmoved.
They create their own or someone else’s body that’s made of the four elements in their mind, which has all its limbs and organs [without flaw].
They then contemplate this: ‘This body is made of the four elements, and that body has come from conjuration.
This body is one thing, and that body is another.
That created body has this mind residing in this body as its supporting basis.
’
110.
“It’s like beryl or maṇi gems that are polished, very bright, pure, and undefiled.
Whether they are blue, yellow, or red, someone with eyes holding them in their hand can see that when they’re threaded together the gems are one thing, and the thread is another.
Still, the thread supports the gems and goes from gem to gem.
111.
“Student, a monk contemplates mind as the supporting basis of this body.
It goes to that created body in the same way.
This is the monk’s second excellent attainment.
Why is that?
These things come from diligence, mindfulness, and being undisturbed, which are gained from happily living in a quiet place.
Analysis and Conclusion
(later...)
There's a translation by BDK of the Dirgha Agama, but it seems to be not a great translation. Here's the link : https://bdkamerica.org/product/the-canonical-book-of-the-buddhas-lengthy-discourses-vol-ii/
ReplyDeleteIt's a terrible translation.
ReplyDelete