|
(i) Section on the Hindrances
382. Bhikkhus, how does the
bhikkhu keep his mind steadfastly on dhamma, mental and physical phenomena,
(and perceive that they are just phenomena without any entity or soul)?
Bhikkhus, the bhikkhu following my Teaching keeps his mind steadfastly on the
mental phenomena of the five nivaranas1 , Hindrances. And how
does the bhikkhu keep his mind steadfastly on the five nivaranas, Hindrances,
(and perceive their soulless nature)?
Bhikkhus, when
sense-desire, kamacchanda, is present in him, the bhikkhu following my
Teaching knows, 'There is sense-desire in me'; or when sense-desire is not
present in him, he knows, 'There is no sense-desire in me'. Besides, he knows
how the sense-desire which has not yet arisen comes to arise; and he knows that
the sense-desire that has arisen comes to be discarded; and he knows that the
discarded sense-desire will not arise in the future.
When ill will, byapada,
is present in him, he knows 'There is ill will in me'; or when ill will is
not present in him, he knows 'There is no ill will in me'. Besides, he knows
that the ill will which has not yet arisen comes to arise; and he knows that
the ill will that has arisen comes to be discarded; and he knows that the
discarded ill-will will not arise in the future.
When sloth and torpor,
thina-middha, are present in him, he knows 'There are sloth and torpor
in me'; or when sloth and torpor are not present in him, he knows 'There are no
sloth and torpor in me'. Besides, he knows that the sloth and torpor which have
not yet arisen come to arise; and he knows that the sloth and torpor that have
arisen come to be discarded; and he knows that the discarded sloth and torpor
will not arise in the future.
When distraction and worry,
uddacca-kukkucca, are present in him, he knows 'There are distraction
and worry in me'; or when distraction and worry are not present in him, he
knows 'There are no distraction and worry in me'. Besides, he knows that the
distraction and worry which have not yet arisen come to arise; and he knows
that the distraction and worry that have arisen come to be discarded; and be
knows that the discarded distraction and worry will not arise in the future.
When doubt or wavering of
the mind, vicikiccha, is present in him, he knows 'There is doubt in
me'; or when doubt is not present in him, he knows 'There is no doubt in me'.
Besides, he knows that the doubt which has not yet arisen comes to arise; and
he knows that the doubt that has arisen comes to be discarded; and he knows
that the discarded doubt will not arise in the future.
Thus he keeps his mind
steadfastly on the dhamma, mental and physical phenomena, in himself (and
perceives that they are just phenomena without any entity or soul).
(Occasionally) he realizes that the dhamma in others must be of a similar
nature. Because of this realization, he can be said to keep his mind
steadfastly on the dhamma in others. In this way, he is considered to keep his
mind steadfastly on the dhamma; in himself or in others. (When he gains more
concentration), he perceives the cause and the actual appearing of the dhamma.
He (also) perceives the cause and the actual dissolution of the dhamma. He
(also) perceives both the actual appearing and the actual dissolution of the
dhamma, with their causes.2 And further, the bhikkhu is firmly
mindful of the fact that there are only dhamma; (without soul or atta). That
(mindfulness) is solely for gaining vipassana) insights progressively,
solely for gaining further mindfulness stage by stage. The bhikkhu remains
detached from craving and wrong views, without clinging to any of the five
khandhas (that are continuously deteriorating). Bhikkhus, it is also in
this way that the bhikkhu keeps his mind steadfastly on the five nivarana
dhamma, (perceiving their true nature).
1. Nivarana:
Nivarana means obstacles in the path of one's spiritual progress. They are
hindrances to doing good deeds and to the achievement of jhanas and of the four
Magga Insight, There are five Hindrances:
(a) Kamacchanda: all
forms of tanha; and lobha, craving and desire. (b) Byapada: ill will;
harbouring evil desires to ill-treat or destroy others, or to bring others into
trouble.
(c) Thina-middha
sloth and torpor; feeling or indolence, particularly for doing good and
meritorious deeds.
(d) Uddhacca-kukkucca:
distraction (or agitation) and worry. This has two aspects: flitting about
of the mind (series of thought-moments) in all directions, and worrying over
past commissions and omissions.
(e) Vicikiccha:
doubt or wavering of mind.
2. The arising
of the Hindrances is due to ayoniso manasikara, wrong perception of
phenomena, resulting from taking any phenomenon as permanent, pleasurable,
endowed with soul, and non-repulsive. In the case of craving and desire, the
nivarana is due to taking what is actually repulsive as non-repulsive; in the
case of ill will, the nivarana is due to taking something as being offensive.
The non-appearance or disappearance of the Hindrances is brought about by
yoniso manasikara, right perception of phenomena, viewing all phenomena
as impermanent, unpleasurable, soulless and repulsive.
The discarded
kamacchanda will not rise again due to Arahatta Magga. The discarded
byapdda will not arise again due to Anagami Magga. The discarded
thina-middha will not arise again due to Arahatta Magga. The discarded
uddhacca-kukkucca will not arise again due to Arahatta Magga and Anagami
Magga respectively. The discarded vicikiccha will not arise again due to
Sotapatti Magga.
End of the Section on the Hindrances
(ii) Section on the Five Khandhas
383. And again, bhikkhus,
the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of
the five upadanakkhandhas3, Aggregates which are the objects
of Clinging, (and perceives that they are just phenomena without any entity or
soul). Bhikkhus, how does the bhikkhu keep his mind steadfastly on the five
upadanakkhandhas, Aggregates which are the objects of clinging?
Bhikkhus, the bhikkhu
following my Teaching perceives thus: 'Such is rupa, physical
phenomenon; such is the origination of physical phenomenon; such is the
disappearance of physical phenomenon. Such is vedana, sensation; such is
the origination of sensation; such is the disappearance of sensation. Such is
sanna, perception (i. e., assimilation of sensation); such is the
origination of perception; such is the disappearance of perception. Such is
sankhara, mental formations; such is the origination of mental
formations; such is the disappearance of mental formations. Such is vinnana,
consciousness; such is the origination of consciousness; such is the
disappearance of consciousness.'
Thus he keeps his mind
steadfastly on the dhamma, mental and physical phenomena, in himself (and
perceives that they are just phenomena without any entity or soul).
(Occasionally) he realizes that the dhamma in others must be of a similar
nature. Because of this realization, he can be said to keep his mind
steadfastly on the dhamma in others. In this way, he is considered to keep his
mind steadfastly on the dhamma in himself or in others. (When he gains more
concentration), he perceives the cause and the actual appearing of the dhamma;.
He (also) perceives the cause and the actual dissolution of the dhamma He
(also) perceives both the actual appearing and the actual dissolution of the
dhamma with their causes4. And further the bhikkhu is firmly mindful
of the fact that there are only Dhamma. That (mindfulness) is solely for
gaining (vipassana) insights progressively, solely for gaining further
mindfulness stage by stage. The bhikkhu remains detached from craving and wrong
views, without clinging to any of the five khandhas (that are continuously
deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his
mind steadfastly on this five upadanakkhandhas dhamma, (perceiving their true
nature).
3.
upadanakkhandhas are the five khandha Aggregates which are the objects of
Grasping or Clinging. The five khandhas are:
(a) rupakkhandha,
the aggregate of physical phenomena, or the body;
(b) vedanakkhandha,
the aggregate of sensation or feeling;
(c) sannakhandha,
the aggregate of perception;
(d) sankharakkhandha,
the aggregate of volitional thought and action or mental formations, (with
the exception of Vedana and sanna); and
(e) vinnanakkhandha,
the aggregate of consciousness.
But the magga-phala
citta (lokuttara citta) is not an object of Clinging. Therefore, only the
vinnanakkhandha which does not include magga-phala citta can be the
object of Clinging (upadana).
4. The causes
for the appearing and dissolution of the Aggregate or physical phenomena are
the same as those for body movement and posture, (see footnote to Para 375);
for sensation, perception, and mental formations, the same as for sensation
(see footnote to Para 380): for consciousness the same as for the Mind (see
footnote to Para 381).
End of the Section on the Five Khandhas
(iii) Section on the Twelve Sense-Bases
384. And again, bhikkhus,
the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of
the six internal and the six external ayatanas, sense-bases, (and perceives
that they are just phenomena without any entity or soul). Bhikkhus, how does
the bhikkhu keep his mind steadfastly on the six internal and the six external
ayatana dhamma?
Bhikkhus, the bhikkhu
following my Teaching is conscious of the eye, is also conscious of visible
objects, and knows any fetter5 that arises dependent on both (the
eye and the visible object). Besides, he knows how a fetter which has not yet
arisen comes to arise; and he knows that the fetter that has arisen comes to be
discarded; and he knows that the discarded fetter will not arise in the future.
He is conscious of the ear,
is also conscious of sounds, and knows any fetter that arises dependent on both
(the ear and the sound). Besides, he knows that a fetter which has not yet
arisen comes to arise; and he knows that the fetter that has arisen comes to be
discarded; and he knows that the discarded. fetter will not arise in the
future.
He is conscious of the
nose, is also conscious of odours, and knows any fetter that arises dependent
on both (the nose and the odour). Besides, he knows that a fetter which has not
yet arisen comes to arise; and he knows that the fetter that has arisen comes
to be discarded; and he knows that the discarded fetter will not arise in the
future.
He is conscious of the
tongue, is also conscious of tastes, and knows any fetter that arises dependent
on both (the tongue and the taste). Besides, he knows that a fetter which has
not yet arisen comes to arise; and he knows that the fetter that has arisen
comes to be discarded; and he knows that the discarded fetter will not arise in
the future.
He is conscious of the
body, is also conscious of tactual objects, and knows any fetter that arises de
pendent on both (the body and the tactual object). Besides, he knows that a
fetter which has not yet arisen comes to arise; and he knows that the fetter
that has arisen comes to be discarded; and he knows that the discarded fetter
will not arise in the future.
He is conscious of the
mind, is also conscious of mind-objects, and knows any fetter that arises
dependent on both (the mind and the mind-object). Besides, he knows that a
fetter which has not yet arisen comes to arise; and he knows that the fetter
that has arisen comes to be discarded; and he knows that the discarded fetter
will not arise in the future 6.
Thus he keeps his mind
steadfastly on the dhamma in himself (and perceives that they are just
phenomena without any entity or soul). (Occasionally) he realizes that the
dhamma; in others must be of a similar nature. Because of this realization, he
can be said to keep his mind steadfastly on the dhamma in others. In this way,
he is considered to keep his mind steadfastly on the dhamma; in himself or in
others. (When he gains more concentration), he perceives the cause and the
actual appearing of the dhamma. He (also) perceives the cause and the actual
dissolution of the dhamma. He (also) perceives both the actual appearing and
the actual dissolution of the dhamma, with their causes7. And
further, the bhikkhu is firmly mindful of the fact that there are only dhamma.
That (mindfulness) is solely for gaining (vipassana) insights
progressively, solely for gaining further mindfulness stage by stage. The
bhikkhu remains detached from craving and wrong views, without clinging to any
of the five khandhas (that are continuously deteriorating). Bhikkhus, it
is also in this way that the bhikkhu keeps his mind steadfastly on the six
internal and the six external ayatana dhamma, (perceiving their true
nature).
5. fetter:
samyojana: a fetter that binds one to endless dukkha. There are ten
samyojanas: (i) kamaraga, craving for sensual pleasure; (ii) patigha,
anger, disappointment, fear, grief, ill will; (iii) mana, pride,
conceit; (iv) sakkaya-ditthi, belief in the illusion that there is Self,
Soul; (v) vicikiccha, doubt, wavering, scepticism. (see footnote on the
Hindrances in Para 382); (vi) silabbataparamasa, the misleading belief
that there are paths, other than the Ariya Path of Eight Constituents, that can
liberate one from dukkha; (vii) bhavaraga, craving to become a
brahma with mind and body, (ruparaga) or craving to become a brahma with
only mind and no body (aruparaga); (viii) issa, jealousy, envy;
(ix) macchariya, meanness and stinginess; (x) avijja, ignorance
of the Four Noble Truths.
This list is according to
the Abhidhamma classification.
6. A fetter
which has not yet arisen comes to arise due to ayoniso-manasikara; the
fetter that has arisen comes to be discarded through yoniso-manasikara;
due to one of the four Ariya Maggas the discarded fetter will not arise in
the future.
7. The causes
for the appearing of the physical sense-bases are ignorance of the four Noble
Truths, craving, kamma, and nutriment; and the dissolution of those physical
sense-bases is due to the disappearance of these causes. The causes for the
appearing and the dissolution of the mind base are the same as those for the
Mind; (see footnote to Para 381). The causes for the appearing and the
dissolution of the mind-object base, which are not already included in the
physical sense-bases, are the same as those for Sensation; (see footnote to
Para 380).
End of the Section on the Twelve Sense-Bases
(iv) Section on Bojjhanga
385. And again, bhikkhus,
the bhikkhu keeps his mind steadfastly on the mental phenomena of the seven
bojjhanga8(factors which enable one to comprehend the four
Ariya Truths), and perceives that they are just phenomena without any entity or
soul. And, bhikkhus, how does the bhikkhu keep his mind steadfastly on the
seven bojjhanga, and perceive their soulless nature?
Bhikkhus, when
sati-sambojjhanga 9, the enlightenment-factor of Mindfulness,
is present in him, the bhikkhu following my Teaching knows
"sati-sambojjhanga is present in me"; or when sati-sambojjhanga is
not present in him, he knows 'sati-sambojjhanga is not present in me'. Besides,
he knows that the sati-sambojjhanga which has not arisen before comes to arise
10; and he knows how complete fulfilment in developing 11
the arisen sati-sambojjhanga comes about.
When dhammavicaya-
sambojjhanga, 12 the enlightenment-factor of investigative
knowledge of phenomena, is present in him, he knows "dhammavicaya-
sambojjhanga is present in me"; or when dhammavicaya-sambojjhanga is not
present in him, he knows 'dhamma Vicaya-sambojjhanga is not present in me'.
Besides, he knows that the dhammavicaya-sambojjhanga which has not arisen
before comes to arise; and he knows how complete fulfilment in developing the
arisen dhamma vicaya-sambojjhanga comes about.
When
viriya-sambojjhanga, 13the enlightenment-factor of effort, is
present in him, he knows 'viriya-sambojjhanga is present in me'; or when
viriya-sambojjhanga is not present in him, he knows 'viriya-sambojjhanga is not
present in me'. Besides, he knows that the viriya-sambojjhanga which has not
yet arisen before comes to arise; and he knows how complete fulfilment in
developing the arisen viriya-sambojjhanga comes about.
When piti-sambojjhanga
14, the enlightenment-factor of delightful satisfaction, is
present in him, he knows 'piti-sambojjhanga is present in me'; or when
piti-sambojjhanga is not present in him, he knows 'piti-sambojjhanga is not
present in me'. Besides, he knows that the piti-sambojjhanga which has not
arisen before comes to arise; and he knows how complete fulfilment in
developing the arisen piti-sambojjhanga comes about.
When passaddhi-
sambojjhanga 15the enlightenment-factor of serenity, is present
in him, he knows 'passaddhi-sambojjhanga is present in me'; or when
passaddhi-sambojjhanga is not present in him, he knows 'passaddhi-sambojjhanga
is not present in me'. Besides, he knows that the passaddhi-sambojjhanga which
has not arisen before comes to arise; and he knows how the complete fulfilment
in developing the arisen passaddhi-sambojjhanga comes about.
When
samadhi-sambojjhanga 16 the enlightenment-factor of
concentration, is present in him, he knows 'samadhi- sambojjhanga is present in
me'; or when samadhi-sambojjhanga is not present in him, he knows
'samadhi-sambojjhaiiga is not present in me'. Besides, he knows that the
samadhi-sambojjhanga which has not arisen before comes to arise; and he knows
how the complete fulfilment in developing the arisen samadhi-sambojjhanga comes
about.
When upekkha-
sambojjhanga, 17 the enlightenment factor of equanimity, is
present in him, he knows 'upekkha-sambojjhanga is present in me'; or when
upekkha- sambojjhanga is not present in him, he knows 'upekkha-sambojjhanga is
not present in me'. Besides, he knows that the upekkha-sambojjhanga which has
not arisen before comes to arise; and he knows how complete fulfilment in
developing the arisen upekkha-sambojjhanga comes about.
Thus he keeps his mind
steadfastly on the dhamma in himself (and perceives that they are just
phenomena without any entity or soul). (Occasionally) he realizes that the
dhamma in others must be of a similar nature. Because of this realization, he
can be said to keep his mind steadfastly on the dhamma in others. In this way,
he is considered to keep his mind steadfastly on the dhamma in himself or in
others. (When he gains more concentration), he perceives the cause and the
actual appearing of the dhamma. He (also) perceives the cause and the actual
dissolution of the dhamma. He (also) perceives both the actual appearing and
the actual dissolution of the dhamma, with their causes18. And
further the bhikkhu is firmly mindful of the fact that there are only dhamma.
That (mindfulness) is solely for gaining (vipassana) insights
progressively, solely for gaining further mindfulness stage by stage. The
bhikkhu remains detached from craving and wrong views, without clinging to any
of the five khandhas (that are continuously deteriorating). Bhikkhus, it is
also in this way that the bhikkhu keeps his mind steadfastly on the seven
sambojjhanga, perceiving their true nature.
8.
Bojjhanga, pl. of bojjhanga: from bodhi + anga. Bodhi=knowledge
of the four Ariya Truths, Enlightenment, through vipassana insight, and
magga-phala insight, Anga factor leading to such knowledge. Bojjhanga
is generally translated as factor of enlightenment or enlightenment-factor.
9.
Sati-sambojjhanga: This is a combination of three words, namely, sati=steadfast
mindfulness + sam=well, positively, clearly + bojjhanga= one of the
seven bojjhanga. Sati-sambojjhanga is the bojjhanga of steadfast
mindfulness that enables one to comprehend clearly the four Ariya Truths.
10. This is due
to yoniso manasikara: yoniso =proper + manasikara=attention to
the object. (See footnote to para 382). This also applies to the three factors
of enlightenment.
11. This is due
to Arahatta-magga: the fourth and final stage of Magga Insight, Magga nana, in
which all the kilesas, moral defilements, are eradicated. This also
applies to the other factors of enlightenment.
12.
dhammavicaya is a combination of two words, namely, dhamma + vicaya.
Dhamma means the five khandhas, or namarupa, mental and
physical phenomena. Vicaya means knowledge through proper investigation.
Here, investigation means vipassana bhavana. So dhammavicaya means
knowledge of the true nature of the five khandhas by means of vipassana
bhavana.
13.
Viriya-sambojjhanga: Viriya means the right effort to be mindful. It is
a well-balanced effort which is neither unduly strong nor unduly weak. If the
effort is unduly weak, the bhikkhu cannot achieve mental concentration
(samadhi). If it is unduly strong, be will become so exhausted that
samadhi, which he has already achieved, can be impaired.
14. Piti:
when one's viriya, effort, becomes well-balanced, after attaining sati,
steadfast mindfulness, and dhamma-vicaya, knowledge of the true
nature or namarupa, one gets piti, joy and satisfaction which may thrill
one through and through.
15. Passaddhi-
sambojjhanga: After one has got piti-sambojjhanga, one naturally gets
passaddhi-sambojjhanga. Before this stage, one has to start the meditation
process by making a definite effort to be steadfastly mindful. However, when
this Passaddhi stage has been once reached, mindfulness takes place
without much effort.
16. Samadhi-
sambojjhanga: Samadhi-sambojjhanga is a logical consequence of
piti-sambojjhanga and pasaddhi-sambojjhanga. When the bhikkhu achieves it, he
is instantly and closely aware of every object as it appears in his mind.
17. Upekkha-
sambojjhanga: Upekkha-sambojjhanga is a bojjhanga that keeps a balance between
saddha (faith) and panna (knowledge of the true nature of the five khandhas, by
means or vipassana bhavana. It also keeps a balance between viriya and samadhi.
18. The arising
of the Bojjhanga, factors of enlightenment, is due to yoniso-manasikara,
right perception of phenomena, viewing all phenomena as impermanent,
unpleasurable, soulless and repulsive. The non-appearance or disappearance of a
bojjhanga is due to ayoniso-manasikara, wrong perception of phenomena, viewing
all phenomena as permanent, pleasurable, endowed with soul, and non repulsive.
End of the Section on the Seven sambojjhanga
|
