Thursday, June 30, 2022
AN 6.29 oral tradition, importance of memory, Buddha says you're foolish if you don't know the 6 topics from this sutta
Re: Forgetfulness in Buddhism
Post by frank k » Thu Jun 30, 2022 10:06 am
AN 6.29
Buddha calls udāyi a foolish man (mogha purisa) because he answered incorrectly when he asked him to list the 6 topics for recollections anus-sati-thāna
It's really built into the oral tradition that memory, recollection, thinking and investigating with vitakka and vicāra, are fundamental skills.
The modern way of learning really neglects those important basic skills. Even the most important dhamma are treated as disposable entertainment. in one ear, out the other, soon forgotten.
The Dhamma was meant to be memorized, recited frequently, thought about, many times a day, and applied.
AN 6.29 is one of the most important suttas, and I'd bet 999 out of 1000 buddhists couldn't tell me what it's about.
If the Buddha chastised udāyi for being foolish for not having memorized it, don't you think you guys should at least be able to have a short summary of the sutta memorized?
https://lucid24.org/an/an06/an06-0029/index.html
Tuesday, June 28, 2022
New translation of first two verses of KN Dhp Dhammapada
SP-FLUENT style translation
Meaning the priority of this translation is to spell out the meaning of the suttas fluently.
No attempt is made to try to mimic any poetic features of verse in Dhammapada.
KN Dhp 1:
♦ 1. | |
♦ mano-pubbaṅgamā dhammā, | Mind precedes dharma [which are raw mental sensory data to the mind, or fully formed concepts like the Buddha's Dharma]. |
mano-seṭṭhā mano-mayā. | Mind is their chief; they are all mind-made. |
♦ manasā ce pa-duṭṭhena, | If the mind contains anger or any impurity |
bhāsati vā karoti vā. | when it speaks or acts, |
♦ tato naṃ dukkham-anveti, | then pain-&-suffering follows him, |
cakkaṃva vahato padaṃ. | like the wheel that-follows the foot of the ox. |
KN Dhp 2:
♦ 2. | |||
♦ mano-pubbaṅgamā dhammā, | Mind precedes dharma [which are raw mental sensory data to the mind, or fully formed concepts like the Buddha's Dharma]. | ||
mano-seṭṭhā mano-mayā. | Mind is their chief; they are all mind-made. | ||
♦ manasā ce pasannena, |
| ||
bhāsati vā karoti vā. | speaks or acts, | ||
♦ tato naṃ sukham-anveti, | then pleasure follows him, | ||
chāyāva an-apāyinī VAR. | like his shadow never-departing. |
FLIPT translation (word for word pāḷi to english)
KN Dhp 1:
♦ 1. | |
♦ mano-pubbaṅgamā dhammā, | Mind-precedes (all) dharmas. |
mano-seṭṭhā mano-mayā. | Mind-(is their)-chief; (they are all) mind-made. |
♦ manasā ce pa-duṭṭhena, | (the) mind, if, with-impurity, |
bhāsati vā karoti vā. | speaks or acts **, |
♦ tato naṃ dukkham-anveti, | then *** suffering-follows (him), |
cakkaṃva vahato padaṃ. | (like the) wheel that-follows (the) foot (of the ox). |
KN Dhp 2:
♦ 2. | |
♦ mano-pubbaṅgamā dhammā, | Mind-precedes (all) dharmas. |
mano-seṭṭhā mano-mayā. | Mind-(is their)-chief; (they are all) mind-made. |
♦ manasā ce pasannena, | (the) mind, if, with-purity, |
bhāsati vā karoti vā. | speaks or acts **, |
♦ tato naṃ sukham-anveti, | then *** pleasure-follows (him), |
chāyāva an-apāyinī VAR. | (like his) shadow never-departing. |
Translation Notes
MN 117 has pubbangamā as right view
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. | In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? | And how does right view come first? |
Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi. | When you understand wrong view as wrong view and right view as right view, that’s your right view. |
Sunday, June 26, 2022
sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddha wings of ☸Dharma
I love it when I can translate word for word in order from pāḷi to English.
sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddha wings of ☸Dharma
This way when you chant the pāḷi, it takes no time to decode/translate the meaning of a phrase compared to the usual of having to unscramble the word order and figure out what goes where and applies to whom.
My translation is not grammatically accurate,
but it's certainly much more poetic and exciting than the usual boring translations like:
Seven [sets of] Dhamma that aid in awakening.
Buddha = awakened one
Bodhi = awakening.
pakkhi = bird, literally 'with wings'
pakkhiya, figuratively, means belonging to a faction
So if we want to be more accurate,
my translation would be something more along the lines of
sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddhafication wings of ☸Dharma (if we want a little poetic license)
or if we want to be clinical and boring:
seven [sets of] Dharma that are part of the faction to awakening.
But occasionally, being poetic may be justified when it doesn't distort the meaning
sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddha wings of ☸Dharma
Sounds like a Dharma super weapon or a Buddhist motorcycle gang.
🔗📝 collection of notes on KN Iti 82
Internal
https://lucid24.org/kn/kn-iti/single/index.html#s82
External
KN Iti 82 Deva-sadda: Divine sounds [The Gods Roar in celebration], a new translation
Translation Notes
sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddha wings of ☸Dharma
Forum discussion
KN Iti 82 are these errors in Sujato's translation?
KN Iti 82 Deva-sadda: Divine sounds [The Gods Roar in celebration], a new translation
KN Iti 82 Deva-sadda: The Gods Roar [in celebration]
(2022 SP-FLUENT translation by frankk )
82 Deva-sadda-sutta | divine sounds discourse |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: | This was said by the Buddha, the Perfected One: that is what I heard. |
“Tayome, bhikkhave, devesu deva-saddā niccharanti samayā samayaṁ upādāya. | “monks, these three divine sounds are issued by the gods from time to time. |
Katame tayo? | Which three? |
82.1 – (1. Devas celebrate when someone ordains to declare war against Māra)
Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā | When a noble-one's-disciple shaves off their hair and beard, dresses in ocher robes, |
agārasmā anagāriyaṁ pabbajjāya ceteti, | and goes forth from the home life into homelessness, |
tasmiṁ samaye devesu devasaddo niccharati: | At that time the gods cry out [with joy]: |
‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti. | ‘This noble-one's-disciple made up his mind and declared war on Māra [the Evil one]!’ |
Ayaṁ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṁ upādāya. | This is the first occasion a divine sound is issued by the gods. |
82.2 – (2. Devas celebrate when monk battles Māra with 37bp)
(see 37bp🕊️ )
Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako | Furthermore, when a noble-one's-disciple |
sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ bhāvan-ānu-yogam-anu-yutto viharati, | meditates pursuing the development of the seven Buddha wings of ☸Dharma, |
tasmiṁ samaye devesu devasaddo niccharati: | At that time the gods roar [with approval]: |
‘eso ariyasāvako mārena saddhiṁ saṅgāmetī’ti. | ‘This noble-one's-disciple is doing battle against Māra [the Evil one]!’ |
Ayaṁ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṁ upādāya. | This is the second occasion a divine sound is issued by the gods. |
82.3 – (3. Devas celebrate when monk becomes an Arahant)
Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako | Furthermore, when a noble-one's-disciple |
āsavānaṁ khayā an-āsavaṁ | has destroyed the asinine-inclinations, completely rid of them, |
ceto-vimuttiṁ paññā-vimuttiṁ diṭṭheva dhamme | Having realized here and now freedom of heart and freedom by wisdom, |
sayaṁ abhiññā sacchikatvā upasampajja viharati, | they live having realized it with direct knowledge. |
tasmiṁ samaye devesu devasaddo niccharati: | At that time the gods roar [in celebration]: |
‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṁ abhivijiya ajjhāvasatī’ti. | ‘This noble one’s disciple has won the battle. Having been in the front lines of the battle, he now dwells victorious.’ |
Ayaṁ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṁ upādāya. | This is the third occasion a divine sound is issued by the gods. |
Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṁ upādāyā”ti. | These are the three divine sounds issued by the gods from time to time..” |
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati: | That is what the Buddha said. On this it is said: |
(verse)
“Disvā vijitasaṅgāmaṁ, | “Seeing the winner of the battle— |
sammāsambuddhasāvakaṁ; | a disciple of the Buddha, |
Devatāpi namassanti, | even the gods revere them: |
mahantaṁ vītasāradaṁ. | a great one, thoroughly mature— |
Namo te purisājañña, | ‘Homage to you, O thoroughbred! |
yo tvaṁ dujjayamajjhabhū; | You won a battle hard to win! |
Jetvāna maccuno senaṁ, | Having defeated the army of death, |
vimokkhena anāvaraṁ. | your liberation is unobstructed.’ |
Iti hetaṁ namassanti, | And so the gods revere the one, |
devatā pattamānasaṁ; | who has achieved their heart’s desire. |
Tañhi tassa na passanti, | For they see nothing in them by means of which |
yena maccuvasaṁ vaje”ti. | they might fall under the sway of Death.” |
Ayampi attho vutto bhagavatā, iti me sutanti. | This too was spoken by the Blessed One: that is what I heard. |
Tatiyaṁ. | (end of sutta) |
(end of sutta⏹️)
Saturday, June 18, 2022
MN 127 According to Ajahn Brahm and Vism. redefinition of jhāna, many deva realms could not possibly exist!
In the EBT sutta definition of the four jhānas, there is such as thing as 'impure' jhāna, and it's still called 'jhāna'.
MN 127 is an example of this, and many other suttas talk about the ability to see the undercurrents of 5 hindrances bubbling underneath and potentially arresting them before they technically 'out' one from the jhāna. (see learner's jhāna, impure jhāna, is still called "jhāna" )
But according to Ajahn Brahm and Vism. redefinition of jhāna, impure jhāna is not possible, since one supposedly can not have will or intention while in jhāna (wrong! see MN 111, first 7 attainments have cetana (will, intention), desire, attention), one would not even be able to do even a first jhāna.
If we believe Brahm and Vism., then MN 127 talking about doing impure jhāna (with 5 hindrances) would not be possible, and those meditators with impure 'not jhāna', would not be able to attain rebirth in those deva realms with impure radiance.
So are you going to believe the Buddha's definition of jhāna, or Ajahn Brahm and Vism.?
I could just see followers of Ajahn Brahm and Vism. going to those deva realms with impure radiance to protest, and telling those devas, "You don't exist! You didn't do real jhāna, you did impure access concentration."
And the devas respond, "Last time I checked, I'm a deva, and I exist. Read the suttas. There is no access concentration in the EBT. There's just jhāna, and they can be impure."
I highlighted in yellow the exact point in the sutta (you can click the sutta ref. link to jump there) where those devas don't exist according to Ajahn Brahm.
● MN 127 - 🔗🔊 16m, Anuruddha: (buddha's cousin, famous for divine eye):
MN 1271 – (layman Pañcakaṅga invites Anuruddha for meal offering, accepted)
MN 1272 - (layman asks if appamāṇā ceto-vimutti different than mahaggatā)
MN 1272.1 – (layman thinks they are the same practice, just different name)
MN 1272.2 – (Anuruddha corrects him, says they’re two different practices)
MN 1273 – (Anuruddha explains ap-pamāṇā/measure-less refers to 4bv brahma-vihāra pervaded in 8 directions)
MN 1274 – (Anuruddha explains mahag-gatā/expansive is pervading 4bv in gradually larger space starting with one tree)
MN 1275 - (4 kinds of deva realm rebirth commensurate with appamāna and mahaggatā)
MN 1275.1 – (oil lamp simile: devas gather ↔ can see different colors of flame, but not different radiance)
MN 1275.2 – (oil lamp simile: devas leave gathering ↔ can see different colors of flame, and different power of radiance)
MN 1275.3 – (flies following luggage simile ↔ devas delight in radiance, but don’t assume permanent identity with it)
MN 1276 – (Kaccana asks Anuruddha: are all devas reborn there limited or immeasurable?)
MN 1276.1 – (some are limited, some are limitless)
MN 1276.2 – (Why? Because some meditated pervading smaller space, some larger, some limtlesss)
MN 1277 – (Kaccana asks Anuruddha: Do all the radiant deities have corrupted radiance, or some pure?)
MN 1277.1 – (some are corrupted, some pure)
MN 1277.2 – (Why? Because some did jhāna with more 5 hindrance corruption, some more pure)
MN 1277.3 – (simile of oil lamp, purity of oil and wick ↔ jhāna meditator purity free of 5niv)
MN 1278 - (conclusion: Kaccana correctly guesses anuruddha is speaking from personal experience from conversation with devas)
Forum Discussion
https://www.dhammawheel.com/viewtopic.php?p=681178#p681178
Akusala wrote: ↑Sun Jun 19, 2022 6:29 amA suggestion to your article if I may. You did state there that: "So are you going to believe the Buddha's definition of jhāna, or Ajahn Brahm and Vism.?" I think it is more accurate to say "are you going to believe my interpretation of Jhana or Ajahn Brahm and Vism's?
Since the Buddha's parinirvana, it is no longer possible to go and ask the Bhagavan directly and confirmed what he meant. So, reading the suttas always requires an interpretation from our part. It may look to you that it is definitely what the Buddha said, it is so obviously clear and straight forward but in fact it always involves an interpretation - a subtle but important distinction.
by frank k » Sun Jun 19, 2022 7:44 am
There are critical and objective standards by which we can judge interpretations.
I've provided detailed audits proving that my interpretation is coherent and internally consistent, using EBT (early buddhist teachings) mainly the pāḷi texts.
See especially this article on coherence: (very short read, truly worth everyone's time to study it carefully!)
http://notesonthedhamma.blogspot.com/20 ... cy-in.html
Vism. and Ajahn Brahm's interpretation are invalid because they're incoherent and internally inconsistent with the same EBT pāḷi texts, which I've also showed with transparent, detailed audits.
Such as here:
https://lucid24.org/sted/8aam/8samadhi/ ... index.html
In short, when you see them cherry picking a few suttas that circumstantially don't contradict their theory and intentionally ignoring the majority of suttas that contradict their interpretation even when it's brought to their attention publicly, that's clear proof of an invalid, incoherent, internally inconsistent interpretation.
Now, of course my interpretation being coherent and internally consistent is not absolute proof of being correct, but it is obviously not blatantly wrong going out the starting gate, as is the case with Brahm and Vism. And a number of intelligent rational, well respected monastics and scholars have similar interpretations of jhāna to mine.
https://notesonthedhamma.blogspot.com/2 ... ectly.html
To give you a rough quantitative approximation on the relativity of wrong here,
the people who have a coherent interpretation of jhāna, are like people who
claim: 2+2 < 4.2, and 2+2 > 3.8 (+ or - 5% error roughly relative to absolute correct being 4.0)
Ajahn Brahm and Vism.,
claim: 2 + 2 > 100
Meaning it's many orders of magnitude (exponential scale) of wrong.
So yes, there's uncertainty in every interpretation of jhāna, but there is relativity of wrong, and one should develop the intelligence and critical thinking ability to recognize that if you're a truth seeker, you should be favoring the methods and interpretations that are more probable, and rejecting blatantly incoherent ideas.
One other huge problem, is people don't understand how cognitive dissonance and other cognitive bias works.
Basically, you see it at work here with Vism. and Ajahn Brahm.In Brahm's case, because he's a great human being, warm, charismatic, well liked, popular, very intelligent with Phd in Physics from Cambridge,
🔗📝 collection of notes on MN 127
internal
● MN 127 - 🔗🔊 16m, Anuruddha: (buddha's cousin, famous for divine eye):
MN 1271 – (layman Pañcakaṅga invites Anuruddha for meal offering, accepted)
MN 1272 - (layman asks if appamāṇā ceto-vimutti different than mahaggatā)
MN 1272.1 – (layman thinks they are the same practice, just different name)
MN 1272.2 – (Anuruddha corrects him, says they’re two different practices)
MN 1273 – (Anuruddha explains ap-pamāṇā/measure-less refers to 4bv brahma-vihāra pervaded in 8 directions)
MN 1274 – (Anuruddha explains mahag-gatā/expansive is pervading 4bv in gradually larger space starting with one tree)
MN 1275 - (4 kinds of deva realm rebirth commensurate with appamāna and mahaggatā)
MN 1275.1 – (oil lamp simile: devas gather ↔ can see different colors of flame, but not different radiance)
MN 1275.2 – (oil lamp simile: devas leave gathering ↔ can see different colors of flame, and different power of radiance)
MN 1275.3 – (flies following luggage simile ↔ devas delight in radiance, but don’t assume permanent identity with it)
MN 1276 – (Kaccana asks Anuruddha: are all devas reborn there limited or immeasurable?)
MN 1276.1 – (some are limited, some are limitless)
MN 1276.2 – (Why? Because some meditated pervading smaller space, some larger, some limtlesss)
MN 1277 – (Kaccana asks Anuruddha: Do all the radiant deities have corrupted radiance, or some pure?)
MN 1277.1 – (some are corrupted, some pure)
MN 1277.2 – (Why? Because some did jhāna with more 5 hindrance corruption, some more pure)
MN 1277.3 – (simile of oil lamp, purity of oil and wick ↔ jhāna meditator purity free of 5niv)
MN 1278 - (conclusion: Kaccana correctly guesses anuruddha is speaking from personal experience from conversation with devas)
external
MN 127 According to Ajahn Brahm and Vism. redefinition of jhāna, many deva realms could not possibly exist!
MN 64, MN 127: Want to see Brahm and Sujato do a magic trick? kāya-duṭṭhullānaṃ paṭip-passaddhiyā
Wednesday, June 15, 2022
MN 137 New Translation. Many interesting details about four jhānas, even though the word 'jhāna' never appears!
I highlight the interesting jhāna details:
● MN 137 - 🔗🔊 22m, Saḷ-āyatana-vibhaṅga: 6-sense-base-analysis:
MN 1371.1 – (6 internal bases)
MN 1371.2 – (6 external bases)
MN 1371.3 – (6 classes of consciousness)
MN 1371.4 – (6 classes of contact)
MN 1372 – (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])
MN 1373 – (36 positions of sentient beings = 18 x [householder + renunciate])
MN 1373.1 – (6 kinds of householder mental-joy)
MN 1373.2 – (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)
MN 1373.3 – (6 kinds of householder mental-distress: This is what 4th jhāna formula references)
MN 1373.4 – (6 kinds of renunciate mental-distress)
MN 1373.5 – (6 kinds of householder equanimous-observation)
MN 1373.6 – (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4th jhāna, mind connected to 5 sense fields!)
MN 1374 – (rely on something superior to give up something inferior)
MN 1374.1 – (rely on renunciate mental-joy to give up householder mental-joy)
MN 1374.2 – (rely on renunciate mental-distress to give up householder mental-distress)
MN 1374.3 – (rely on renunciate equanimous-observation to give up householder equanimous-observation)
MN 1374.4 – (rely on renunciate mental-joy to give up renunciate mental-distress: use first two jhānas to give up renunciate mental-distress)
MN 1374.5 – (rely on renunciate equanimous-observation to give up renunciate mental-joy: use 4th and 3rd jhāna to give up 1st and 2nd jhāna)
MN 1375 – (two kinds of upekkha equanimous-observation)
MN 1375.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhāna)
MN 1375.2 - (upekkha based on unity/ekatta are 4 a-rūpa attainments)
MN 1374.6 – (rely on upekkha of formless to give up upekkha of fourth jhāna)
MN 1374.7 – (rely on non-identification to give up upekkha of formless)
MN 1377 - (The teacher -buddha- uses 3 types of sati, to illustrate upekkha reaction)
MN 1378 - (8 vimokkha + simile of horse and ox trainer in 4 directions)
MN 137 Saḷ-āyatana-vibhaṅga: six sense fields analysis
Saḷ-āyatana-vibhaṅga-sutta | The Analysis of the Six Sense Fields |
Evaṁ me sutaṁ— | So I have heard. |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: | There the Buddha addressed the monks, |
“bhikkhavo”ti. | “monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. | “Venerable sir,” they replied. |
Bhagavā etadavoca: | The Buddha said this: |
1 – (six sense fields + dependently arisen effects)
“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi. | “monks, I shall teach you the analysis of the six sense fields. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. | Listen and pay close attention, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. | “Yes, sir,” they replied. |
Bhagavā etadavoca: | The Buddha said this: |
“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti— Variant: yoggācariyānaṁ → yogācariyānaṁ (mr) | “‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental explorations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’ |
ayamuddeso saḷāyatanavibhaṅgassa. | This is the recitation passage for the analysis of the six sense fields. |
1.1 – (6 internal bases)
‘Cha ajjhattikāni āyatanāni veditabbānī’ti— | ‘The six interior sense fields should be understood.’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ— | There are the sense fields of the eye, ear, nose, tongue, body, and mind. |
cha ajjhattikāni āyatanāni veditabbānī’ti— | ‘The six interior sense fields should be understood.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
1.2 – (6 external bases)
‘Cha bāhirāni āyatanāni veditabbānī’ti— | ‘The six exterior sense fields should be understood.’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ— | There are the sense fields of forms, sounds, smells, tastes, touches, and [raw mental input] dharmas. |
cha bāhirāni āyatanāni veditabbānī’ti— | ‘The six exterior sense fields should be understood.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
1.3 – (6 classes of consciousness)
‘Cha viññāṇakāyā veditabbā’ti— | ‘The six classes of consciousness should be understood.’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ— | There are eye, ear, nose, tongue, body, and mind consciousness. |
cha viññāṇakāyā veditabbā’ti— | ‘The six classes of consciousness should be understood.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
1.4 – (6 classes of contact)
‘Cha phassakāyā veditabbā’ti— | ‘The six classes of contact should be understood.’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso— | There is contact through the eye, ear, nose, tongue, body, and mind. |
cha phassakāyā veditabbā’ti— | ‘The six classes of contact should be understood.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
2 – (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])
‘Aṭṭhārasa manopavicārā veditabbā’ti— | ‘The eighteen mental explorations should be understood.’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati. | Seeing a form with the eye, one explores a form that’s a basis for mental-joy or mental-distress or equanimous-observation. |
Sotena saddaṁ sutvā …pe… | Hearing a sound with the ear … |
ghānena gandhaṁ ghāyitvā … | Smelling an odor with the nose … |
jivhāya rasaṁ sāyitvā … | Tasting a flavor with the tongue … |
kāyena phoṭṭhabbaṁ phusitvā … | Feeling a touch with the body … |
manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati. | Becoming conscious of a [mental input] dharma with the mind, one explores a dharma that’s a basis for mental-joy or mental-distress or equanimous-observation. |
Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti— | So there are six explorations with mental-joy, six explorations with mental-distress, and six explorations with equanimous-observation. ‘The eighteen mental explorations should be understood.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
3 – (36 positions of sentient beings = 18 x [householder + renunciate])
‘Chattiṁsa sattapadā veditabbā’ti— | ‘The thirty-six positions of sentient beings should be understood.’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā. Variant: gehasitāni → gehassitāni (?) | There are six kinds of householder mental-joy and six kinds of renunciate mental-joy. There are six kinds of householder mental-distress and six kinds of renunciate mental-distress. There are six kinds of householder equanimous-observation and six kinds of renunciate equanimous-observation. |
3.1 – (6 kinds of householder mental-joy)
Tattha katamāni cha gehasitāni somanassāni? | And in this context what are the six kinds of householder mental-joy? |
Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ. | There are forms known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-joy arises when you regard it as a gain to obtain such forms, or when you recollect forms you formerly obtained that have passed, ceased, and perished. |
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. | Such mental-joy is called householder mental-joy. |
Sotaviññeyyānaṁ saddānaṁ … | There are sounds known by the ear … |
ghānaviññeyyānaṁ gandhānaṁ … | Smells known by the nose … |
jivhāviññeyyānaṁ rasānaṁ … | Tastes known by the tongue … |
kāyaviññeyyānaṁ phoṭṭhabbānaṁ … | Touches known by the body … |
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ. | [raw mental input] dharmas known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-joy arises when you regard it as a gain to obtain such [raw mental input] dharmas, or when you recollect [raw mental input] dharmas you formerly obtained that have passed, ceased, and perished. |
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. | Such mental-joy is called householder mental-joy. |
Imāni cha gehasitāni somanassāni. | These are the six kinds of householder mental-joy. |
3.2 – (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)
Tattha katamāni cha nekkhammasitāni somanassāni? | And in this context what are the six kinds of renunciate mental-joy? |
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. | When you’ve understood the impermanence of forms—their perishing, fading away, and cessation—mental-joy arises as you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable. |
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. | Such mental-joy is called renunciate mental-joy. |
Saddānaṁ tveva … | When you’ve understood the impermanence of sounds … |
gandhānaṁ tveva … | smells … |
rasānaṁ tveva … | tastes … |
phoṭṭhabbānaṁ tveva … | touches … |
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. | [raw mental input] dharmas—their perishing, fading away, and cessation—mental-joy arises as you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable. |
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. | Such mental-joy is called renunciate mental-joy. |
Imāni cha nekkhammasitāni somanassāni. | These are the six kinds of renunciate mental-joy. |
3.3 – (6 kinds of householder mental-distress: This is what 4th jhāna formula references)
Tattha katamāni cha gehasitāni domanassāni? | And in this context what are the six kinds of householder mental-distress? |
Cakkhuviññeyyānaṁ rūpānaṁ … | There are forms known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-distress arises when you regard it as a loss to lose such forms, or when you recollect forms you formerly lost that have passed, ceased, and perished. |
pe… | Such mental-distress is called householder mental-distress. |
sotaviññeyyānaṁ saddānaṁ … | There are sounds known by the ear … |
ghānaviññeyyānaṁ gandhānaṁ … | There are smells known by the nose … |
jivhāviññeyyānaṁ rasānaṁ … | There are tastes known by the tongue … |
kāyaviññeyyānaṁ phoṭṭhabbānaṁ … | There are touches known by the body … |
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ. | There are [raw mental input] dharmas known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-distress arises when you regard it as a loss to lose such [raw mental input] dharmas, or when you recollect [raw mental input] dharmas you formerly lost that have passed, ceased, and perished. |
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ. | Such mental-distress is called householder mental-distress. |
Imāni cha gehasitāni domanassāni. | These are the six kinds of householder mental-distress. |
3.4 – (6 kinds of renunciate mental-distress)
“Tattha katamāni cha nekkhammasitāni domanassāni? | And in this context what are the six kinds of renunciate mental-distress? |
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: | When you’ve understood the impermanence of forms—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: |
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. Variant: kudāssu → kudassu (bj); kadāssu (sya-all, km, pts1ed) | ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, mental-distress arises because of the yearning. |
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. | Such mental-distress is called renunciate mental-distress. |
Saddānaṁ tveva …pe… | When you’ve understood the impermanence of sounds … |
gandhānaṁ tveva … | smells … |
rasānaṁ tveva … | tastes … |
phoṭṭhabbānaṁ tveva … | touches … |
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: | [raw mental input] dharmas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: |
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. | ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, mental-distress arises because of the yearning. |
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. | Such mental-distress is called renunciate mental-distress. |
Imāni cha nekkhammasitāni domanassāni. | These are the six kinds of renunciate mental-distress. |
3.5 – (6 kinds of householder equanimous-observation)
Tattha katamā cha gehasitā upekkhā? | And in this context what are the six kinds of householder equanimous-observation? |
Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Variant: bālassa mūḷhassa → mūḷhassa mandassa (mr) | sā → sāyaṁ (mr) | When seeing a form with the eye, equanimous-observation arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. |
Yā evarūpā upekkhā, rūpaṁ sā nātivattati. | Such equanimous-observation does not transcend the form. |
Tasmā sā upekkhā ‘gehasitā’ti vuccati. | That’s why it’s called householder equanimous-observation. |
Sotena saddaṁ sutvā … | When hearing a sound with the ear … |
ghānena gandhaṁ ghāyitvā … | When smelling an odor with the nose … |
jivhāya rasaṁ sāyitvā … | When tasting a flavor with the tongue … |
kāyena phoṭṭhabbaṁ phusitvā … | When feeling a touch with the body … |
manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. | When knowing a [raw mental input] dharma with the mind, equanimous-observation arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. |
Yā evarūpā upekkhā, dhammaṁ sā nātivattati. | Such equanimous-observation does not transcend the [raw mental input] dharma. |
Tasmā sā upekkhā ‘gehasitā’ti vuccati. | That’s why it’s called householder equanimous-observation. |
Imā cha gehasitā upekkhā. | These are the six kinds of householder equanimous-observation. |
3.6 – (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4th jhāna, mind connected to 5 sense fields!)
Tattha katamā cha nekkhammasitā upekkhā? | And in this context what are the six kinds of renunciate equanimous-observation? |
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. | When you’ve understood the impermanence of forms—their perishing, fading away, and cessation—equanimous-observation arises as you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable. |
Yā evarūpā upekkhā, rūpaṁ sā ativattati. | Such equanimous-observation transcends the form. |
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. | That’s why it’s called renunciate equanimous-observation. |
Saddānaṁ tveva … | When you’ve understood the impermanence of sounds … |
gandhānaṁ tveva … | smells … |
rasānaṁ tveva … | tastes … |
phoṭṭhabbānaṁ tveva … | touches … |
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. | [raw mental input] dharmas—their perishing, fading away, and cessation—equanimous-observation arises as you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable. |
Yā evarūpā upekkhā, dhammaṁ sā ativattati. | Such equanimous-observation transcends the [raw mental input] dharma. |
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. | That’s why it’s called renunciate equanimous-observation. |
Imā cha nekkhammasitā upekkhā. | These are the six kinds of renunciate equanimous-observation. |
‘Chattiṁsa sattapadā veditabbā’ti— | ‘The thirty-six positions of sentient beings should be understood.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
4 – (rely on something superior to give up something inferior)
‘Tatra idaṁ nissāya idaṁ pajahathā’ti— | ‘Therein, relying on this, give up that.’ |
iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
4.1 – (rely on renunciate mental-joy to give up householder mental-joy)
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. | Therein, by relying and depending on the six kinds of renunciate mental-joy, give up and go beyond the six kinds of householder mental-joy. |
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. | That’s how they are given up. |
4.2 – (rely on renunciate mental-distress to give up householder mental-distress)
Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. | Therein, by relying on the six kinds of renunciate mental-distress, give up the six kinds of householder mental-distress. |
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. | That’s how they are given up. |
4.3 – (rely on renunciate equanimous-observation to give up householder equanimous-observation)
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. | Therein, by relying on the six kinds of renunciate equanimous-observation, give up the six kinds of householder equanimous-observation. |
Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti. | That’s how they are given up. |
4.4 – (rely on renunciate mental-joy to give up renunciate mental-distress: use first two jhānas to give up renunciate mental-distress)
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. | Therein, by relying on the six kinds of renunciate mental-joy, give up the six kinds of renunciate mental-distress. |
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. | That’s how they are given up. |
4.5 – (rely on renunciate equanimous-observation to give up renunciate mental-joy: use 4th and 3rd jhāna to give up 1st and 2nd jhāna)
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. | Therein, by relying on the six kinds of renunciate equanimous-observation, give up the six kinds of renunciate mental-joy. |
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. | That’s how they are given up. |
5 – (two kinds of upekkha equanimous-observation)
Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā. | There is equanimous-observation that is diversified, based on diversity, and equanimous-observation that is unified, based on unity. |
5.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhāna)
Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? | And what is equanimous-observation based on diversity? |
Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu— | There is equanimous-observation towards forms, sounds, smells, tastes, and touches. |
ayaṁ, bhikkhave, upekkhā nānattā nānattasitā. | This is equanimous-observation based on diversity. |
5.2 - (upekkha based on unity/ekatta are 4 a-rūpa attainments)
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? | And what is equanimous-observation based on unity? |
Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā— | There is equanimous-observation based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. |
ayaṁ, bhikkhave, upekkhā ekattā ekattasitā. | This is equanimous-observation based on unity. |
4.6 – (rely on upekkha of formless to give up upekkha of fourth jhāna)
Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha. | Therein, relying on equanimous-observation based on unity, give up equanimous-observation based on diversity. |
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. | That’s how it is given up. |
4.7 – (rely on non-identification to give up upekkha of formless)
Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha. | Relying on non-identification, give up equanimous-observation based on unity. |
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. | That’s how it is given up. |
(end of rely and give up sequence)
‘Tatra idaṁ nissāya idaṁ pajahathā’ti— | ‘Therein, relying on this, give up that.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
7 - (The teacher -buddha- uses 3 types of sati, to illustrate upekkha reaction)
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti— | ‘The Noble One cultivates the establishment of mindfulness [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ |
iti kho panetaṁ vuttaṁ; | That’s what I said, |
kiñcetaṁ paṭicca vuttaṁ? | but why did I say it? |
7.1 – (bad disciples)
Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: | The first case is when the Teacher teaches the Dhamma out of kindness and compassion: |
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. | ‘This is for your welfare. This is for your mental-joy.’ |
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. | But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction. |
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. | In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful [of Dharma] and lucidly-discerning. |
Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. | This is the first case in which the Noble One cultivates the establishment of mindfulness [of Dharma]. |
7.2 – (some good some bad disciples)
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: | The next case is when the Teacher teaches the Dhamma out of kindness and compassion: |
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. | ‘This is for your welfare. This is for your mental-joy.’ |
Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; | And some of their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction. |
ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. | But some of their disciples do want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction. |
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti; | In this case the Realized One is not displeased, |
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. Anattamanatā ca attamanatā ca— | nor is he pleased. |
tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. | Rejecting both displeasure and pleasure, he remains equanimous, mindful [of Dharma] and lucidly-discerning. |
Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. | This is the second case in which the Noble One cultivates the establishment of mindfulness [of Dharma]. |
7.3 – (all good disciples)
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: | The next case is when the Teacher teaches the Dhamma out of kindness and compassion: |
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. | ‘This is for your welfare. This is for your mental-joy.’ |
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. | And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction. |
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. | In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, mindful [of Dharma] and lucidly-discerning. |
Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. | This is the third case in which the Noble One cultivates the establishment of mindfulness [of Dharma]. |
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti— | ‘The Noble One cultivates the establishment of mindfulness [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. | That’s what I said, and this is why I said it. |
8 - (8 vimokkha + simile of horse and ox trainer in 4 directions)
‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti— | ‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? | That’s what I said, but why did I say it? |
Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati— | Driven by an elephant trainer, an elephant in training proceeds in just one direction: |
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. | east, west, north, or south. |
Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati— | Driven by a horse trainer, a horse in training proceeds in just one direction: |
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. | east, west, north, or south. |
Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati— | Driven by an ox trainer, an ox in training proceeds in just one direction: |
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. | east, west, north, or south. |
Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. | But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions: |
(8 vimokkha)
(1. Has rūpa, sees rūpa)
rūpī rūpāni passati. | [From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects]. |
ayaṁ ekā disā; | This is the first direction. |
[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.] | |
(2. Doesn’t perceive internal rūpa, perceives external rūpa)
“ajjhattaṃ a-rūpa-saññī, | [From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs, |
bahiddhā rūpāni passati. | but he can see external forms [and their colors as described in 8 abhi-bha-ayatana]. |
ayaṁ dutiyā disā; | This is the second direction. |
[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.] | |
(3. Focused on ‘subha’ beautiful)
“subha-nteva adhimutto hoti. | They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings]. |
[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.] | |
ayaṁ tatiyā disā; | This is the third direction. |
(4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)
sabbaso rūpa-saññānaṃ samatikkamā | Going totally beyond perceptions of [both the internal physical body and external] forms, |
Paṭigha-saññānaṃ atthaṅgamā | with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses], |
nānatta-saññānaṃ a-manasikārā | not focusing on perceptions of diversity [that occur when the five sense faculties are active], |
‘an-anto ākāso’ti | [one perceives that] ‘space is infinite’, |
ākāsānañcā-(a)yatanaṃ upasampajja viharati. | they enter and remain in the dimension of infinite space. |
ayaṁ catutthī disā; | This is the fourth direction. |
(5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)
sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma | Going totally beyond the dimension of infinite space, |
'An-antaṃ viññāṇan’ti | [one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’, |
viññāṇañcā-(a)yatanaṃ upasampajja viharati. | they enter and remain in the dimension of infinite consciousness. |
ayaṁ pañcamī disā; | This is the fifth direction. |
(6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)
sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma | Going totally beyond the dimension of infinite consciousness, |
'N-atthi kiñcī’ti | [one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness], |
ākiñcaññā-(a)yatanaṃ upasampajja viharati. | they enter and remain in the dimension of nothingness. |
ayaṁ chaṭṭhī disā; | This is the sixth direction. |
(7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)
sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma | Going totally beyond the dimension of nothingness, |
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati. | they enter and remain in the dimension of neither perception nor non-perception. |
[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.] | |
ayaṁ sattamī disā; | This is the seventh direction. |
(8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)
sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma | Going totally beyond the dimension of neither perception nor non-perception, |
Saññā-vedayita-nirodhaṃ upasampajja viharati | they enter and remain in the cessation of perception and sensation. |
ayaṁ aṭṭhamī disā. | This is the eighth direction. |
Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. | Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions. |
10 - (conclusion)
So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti— | ‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. | That’s what I said, and this is why I said it.” |
Idamavoca bhagavā. | That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | Satisfied, the monks were happy with what the Buddha said. |
Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ. | (end of sutta) |