4.5.2. The Origin of Suffering |
4.5.2. Samudayasaccaniddesa |
… |
… |
Thoughts about sights … |
Rūpavitakko loke … |
thoughts about sounds … |
saddavitakko loke … |
thoughts about smells … |
gandhavitakko loke … |
thoughts about tastes … |
rasavitakko loke … |
thoughts about touches … |
phoṭṭhabbavitakko loke … |
thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. |
dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Considerations regarding sights … |
Rūpavicāro loke … |
considerations regarding sounds … |
saddavicāro loke … |
considerations regarding smells … |
gandhavicāro loke … |
considerations regarding tastes … |
rasavicāro loke … |
considerations regarding touches … |
phoṭṭhabbavicāro loke … |
considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. |
dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
This is called the noble truth of the origin of suffering. |
Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ. |
| (monk’s fine impurities) | |
When he is rid of them there remain in him the fine impurities: |
Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā |
thoughts of his caste, thoughts of his home district, thoughts related to not wanting to be despised. |
ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, |
These he abandons, destroys, dispels, wipes out of existence. |
tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
| (first jhana) | |
“When he is rid of them, there remain only thoughts of the Dhamma. |
Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhammavitakkāvasissanti. |
His concentration is neither peaceful nor refined, has not yet attained calm or unification, and is kept in place by the fabrication of forceful restraint. |
So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato. |
Furthermore, a monk thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. |
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
They spend their days thinking about that teaching. But they neglect retreat, and are not committed to internal serenity of heart. |
So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. |
That monk is called one who thinks a lot, not one who lives by the teaching. |
Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’. |
| (buddha adds one more to 7 great vitakka) | |
“Good, Anuruddha, very good. |
♦ “sādhu sādhu, anuruddha! |
It’s good that you think |
sādhu kho tvaṃ, anuruddha, |
these thoughts of a great person: |
(yaṃ taṃ mahā-purisa-vitakkaṃ) vitakkesi — |
(1) ‘This Dhamma is for one of few-desires, |
(1) ‘app'-icchassāyaṃ dhammo, |
not for one of many-desires. |
nāyaṃ dhammo mah'-icchassa; |
(2) This Dhamma is for one who is content, |
(2) santuṭṭhassāyaṃ dhammo, |
not for one who is dis-content. |
nāyaṃ dhammo a-santuṭṭhassa; |
(3) This Dhamma is for one who is reclusive, |
(3) pavivittassāyaṃ dhammo, |
not for one who who delights-in-social-gathering. |
nāyaṃ dhammo saṅgaṇik-ārāmassa; |
(4) This Dhamma is for one of aroused-vigor, |
(4) āraddha-vīriyassāyaṃ dhammo, |
not for one who is lazy. |
nāyaṃ dhammo kusītassa; |
(5) This Dhamma is for one who has established-mindfulness, |
(5) upaṭṭhitas-satissāyaṃ dhammo, |
not for one of muddled-mindfulness. |
nāyaṃ dhammo muṭṭhas-satissa; |
(6) This Dhamma is for one who is concentrated, |
(6) samāhitassāyaṃ dhammo, |
not for one who is un-concentrated. |
nāyaṃ dhammo a-samāhitassa; |
(7) This Dhamma is for one endowed with discernment, |
(7) paññavato ayaṃ dhammo, |
not for one of dubious-discernment.’ |
nāyaṃ dhammo dup-paññassā’ti. |
Now then, Anuruddha, |
tena hi tvaṃ, anuruddha, |
the eighth great-person's-thought (that one) thinks: |
imam-pi aṭṭhamaṃ mahā-purisa-vitakkaṃ vitakkehi — |
(8) ‘This Dhamma is for one who enjoys non-proliferation-[of-objectification],-1- who delights in non-proliferation, |
(8) ‘nip-papañc-ārāmassāyaṃ dhammo nip-papañca-ratino, |
not-for-one who enjoys & delights in proliferation-[of-objectification].’ |
n-āyaṃ dhammo papañc-ārāmassa papañca-ratino’”ti. |
| (8 great vitakka lead to 4j) | |
“Anuruddha, when you think these eight thoughts of a great person, then— |
♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, |
whenever you want— |
tato tvaṃ, anuruddha, yāvadeva VAR ākaṅkhissasi, |
quite secluded from sensuality, secluded from unskillful qualities, you will enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi. |
When you think these eight thoughts of a great person, then—whenever you want—with the stilling of directed thoughts & evaluations, you will enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. |
♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi. |
it is this way of according with the Dhamma that he should be described as practicing the Dhamma in accordance with the Dhamma. |
dhamm-ānu-dhamma-paṭipannoyanti |
When speaking, he speaks Dhamma and not non-Dhamma. |
bhāsamāno dhammaññeva bhāsati no a-dhammaṃ, |
When thinking, he thinks about Dhamma and not about non-Dhamma. |
vitakkayamāno vā dhamma-vitakkaññeva vitakketi no a-dhamma-vitakkaṃ, |
Avoiding both these things, |
tadubhayaṃ vā pana abhinivejjetvā |
he stays equanimous, mindful, alert.” |
upekkhako viharati sato sampajāno”ti. |
The Buddha: |
♦ 1112. (udayāti bhagavā) |
the abandoning of both sensual-desires |
♦ “pahānaṃ kāma-c-chandānaṃ, |
and distressed mental states, |
domanassāna cūbhayaṃ. |
Dispelling of Sloth, |
♦ thinassa ca panūdanaṃ, |
regrets being warded off. [These are referencing the five hindrances] |
kukkuccānaṃ nivāraṇaṃ. |
| ♦ 1113. | |
[fourth jhāna is] equanimous observation & [Dharma] remembrance purified, |
♦ “upekkhā-sati-saṃ-suddhaṃ, |
with ☸Dharma-thoughts [of first jhāna] preceding that. |
Dhamma-takka-purejavaṃ. |
this is the final knowledge emancipation that I speak of, |
♦ aññā-vimokkhaṃ pa-brūmi, |
ignorance breaking-up.. |
avijjāya pa-bhedanaṃ”. |
Udaya: |
♦ 1114. |
what fetters the world? |
♦ “kiṃsu saṃ-yojano loko, |
With what is it examined? |
kiṃsu tassa vicāraṇaṃ. |
with what being abandoned |
♦ kissassa vip-pahānena, |
is nirvana spoken of? |
nibbānaṃ iti vuccati”. |
The Buddha: |
♦ 1115. |
delight fetters the world. |
♦ “nandi-saṃ-yojano loko, |
with [wrong] thoughts [delight] is explored, with directed-thought [of first jhāna, the nature of wrong thought] is examined. |
vitakkassa vicāraṇaṃ. |
Through craving’s abandoning |
♦ taṇhāya vip-pahānena, |
nirvana is spoken of. |
nibbānaṃ iti vuccati”. |