User Tools

Site Tools


Translations of this page?:
en:dictionary:sīlamayo



sīlamayo {pi}


Pāḷi; √ sīlamayo
gender:
type:
alt. sp.: IPA: s̪iːləməjoː, Velthuis: siilamayo, readable: siilamayo, simple: silamayo
translation ~:
skr.:
khmer: សីលមយោ
thai: สีลมโย
sinhal.: සීලමයෝ
burm.: သီလမယော
appears:



siilamayo.jpg

[dic] sīlamayo (silamayo)

sīlamayo: Description welcome. Info can be removed after imput.

ATI Glossary

— —

 

Buddhist Dictionary

by late Ven. Nyanalokita Thera:

— —

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

— —

 

Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

— —

Info

The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.

Content

Index IGPT
a | ā | i | ī | u | ū | e | o | k | kh | g | gh | | c | ch | j | jh | ñ | | ṭh | | ḍh | | t | th | d | dh | n | p | ph | b | bh | m | y | r | l | v | s | h |

s

saṁyutta

Renderings
Introduction

Saṁyutta and yutta

Saṁyutta (pp. of saṁyuñjati) and yutta (pp. of yuñjati) sometimes occur together in passages, and are then synonyms meaning ‘tethered [to individual existence].’ For example:

• Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to various states of individual existence, are tethered [to individual existence] by Māra’s tie.

Taṇhāyogena saṁyuttā rattacittā bhavābhave te yogayuttā mārassa. (Iti 50)

Yutta has other meanings, too. For example:

• Devoted: He is devoted to sexual intercourse.

• Harnessed: A chariot harnessed to thoroughbreds

Saṁyutta and visaṁyutta: parenthesis

Where saṁyutta and visaṁyutta have no object we parenthesise, calling them:

  • saṁyutta: tethered [to individual existence]
  • visaṁyutta: emancipated [from individual existence]

This is justified because of the close relationship between saṁyutta and saṁyojana. That saṁyojana means bhavapaṭilābhiyāni saṁyojanāni, we discuss sv Saṁyojana.

It is also justified by clues given in many quotes. Consider four examples:

1) Tethered [to individual existence] by the bond of dogmatism, the ignorant Everyman is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation.

diṭṭhisaṁyojanasaṁyutto bhikkhave assutavā puthujjano na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. (MN i 8)

2) Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to renewed states of individual existence, are tethered [to individual existence] by Māra’s tie. They have not reached safety from [the danger of] bondage [to individual existence]. [Such] beings follow the round of birth and death, and go to rebirth and death.

Taṇhāyogena saṁyuttā rattacittā bhavābhave
Te yogayuttā mārassa ayogakkhemino janā
Sattā gacchanti saṁsāraṁ jātimaraṇagāmino. (Iti 50)

3) Tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] both sensuous pleasure and individual existence, tethered [to individual existence] by the bondage [to individual existence] that arises from dogmatism, led on by uninsightfulness into reality, [such] beings follow the round of birth and death, and go to rebirth and death.

Kāmayogena saṁyuttā bhavayogena cūbhayaṁ
Diṭṭhiyogena saṁyuttā avijjāya purakkhatā
Sattā gacchanti saṁsāraṁ jātimaraṇagāmino. (AN ii 12)

4) He who, having abandoned the bondage to renewed states of human existence, has transcended the bondage to renewed states of divine existence, he is emancipated from all bondage [to individual existence]. He is what I call a Brahman.

Hitvā mānusakaṁ yogaṁ dibbaṁ yogaṁ upaccagā
Sabbayogavisaṁyuttaṁ tamahaṁ brūmi brāhmaṇaṁ. (Snp 644)

Illustrations
saṁyuttā

saṁyuttā: (main article see: saṁyutta)

Illustration: saṁyuttā, joined

Of a skinned cow:

Is this cow joined to this hide just as it was before?

tathevāyaṁ gāvī saṁyuttā imināva cammenā ti. (MN iii 275)

saṁyutto

saṁyutto: (main article see: saṁyutta)

Illustration: saṁyutto, held together

Of the body:

With bones held together by ligaments

Illustration: saṁyuttā, yoked

Of two oxen:

The single rope or yoke by which the two are yoked

yena ca kho te ekena dāmena vā yottena vā saṁyuttā. (SN iv 163)

saṁyutte

saṁyutte: (main article see: saṁyutta)

Illustration: saṁyutte, yoked

Chariots yoked to thoroughbreds

Illustration: saṁyutto, tethered

He is tethered to unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.

saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. (AN ii 11)

There is no tie to individual existence tethered by which the householder Citta will return to this [low] plane of existence.

natthitaṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyāti. (SN iv 301)

For him, thinking and pondering on past bases of fondness and attachment, fondness arises.

Tassa atīte chandarāgaṭṭhānīye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati.

With the arising of fondness, he is tethered to those things.

Chandajāto tehi dhammehi saṁyutto hoti. (AN i 264)

If with a pure mind he teaches others, he does not become tethered [to them] by his tender concern and sympathy.

Manasā ce pasannena yadaññamanusāsati
Na tena hoti saṁyutto sānukampā anuddayāti. (SN i 206)

saṁyuttassa

saṁyuttassa: (main article see: saṁyutta)

Illustration: saṁyuttassa, tethered [to individual existence]

For one who abides attached, tethered [to individual existence], undiscerning of reality, contemplating sweetness, the five grasped aggregates are heaped up in the future;

Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti. (MN iii 287)

Illustration: saṁyutto, tethered [to individual existence]; saṁyutto, tethered to

If he experiences a pleasant sense impression, he experiences it tethered [to individual existence]. If he experiences an unpleasant sense impression, he experiences it tethered [to individual existence]. If he experiences a neutral sense impression, he experiences it tethered [to individual existence].

So sukhañce vedanaṁ vediyati saṁyutto naṁ vediyati dukkhañce vedanaṁ vediyati saṁyutto naṁ vediyati adukkhamasukhañce vedanaṁ vediyati saṁyutto naṁ vediyati

This is called the ignorant Everyman who is tethered to birth, old age, and death; to grief, lamentation, physical pain, psychological pain, and vexation; who is tethered to suffering, I declare.

ayaṁ vuccati bhikkhave assutavā puthujjano saṁyutto jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi saṁyutto dukkhasmāti vadāmi. (SN iv 208)

Illustration: saṁyuttā, tethered [to individual existence]

Those who have overcome sensuous yearnings but have not accomplished the destruction of perceptually obscuring states, tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] states of individual existence, are called non-returners.

Ye ca kāme pahantvāna appattā āsavakkhayaṁ bhavayogena saṁyuttā anāgāmī ti vuccare. (Iti 96)

Illustration: saṁyutto, tethered [to individual existence]

Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’

nandisaṁyojanasaṁyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati. (SN iv 36)

visaṁyutto

visaṁyutto: (main article see: saṁyutta)

Illustration: visaṁyutto, emancipated from

He is emancipated from unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.

Visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. (AN ii 12)

visaṁyuttaṁ

visaṁyuttaṁ: (main article see: saṁyutta)

Illustration: visaṁyuttaṁ, emancipated from

For the Brahman who abides emancipated from sensuous pleasures…

kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ. (MN i 108)

Illustration: visaṁyutto, emancipated [from individual existence]; visaṁyutto, emancipated from

If he experiences a pleasant sense impression, he experiences it emancipated [from individual existence]. If he experiences an unpleasant sense impression, he experiences it emancipated [from individual existence]. If he experiences a neutral sense impression, he experiences it emancipated [from individual existence].

so sukhañce vedanaṁ vediyati visaṁyutto naṁ vediyati dukkhañce vedanaṁ vediyati visaṁyutto naṁ vediyati adukkhamasukhañce vedanaṁ vediyati visaṁyutto naṁ vediyati.

This is called a learned noble disciple who is emancipated from birth, old age, and death; from grief, lamentation, physical pain, psychological pain, and vexation; who is emancipated from suffering, I declare.

Ayaṁ vuccati bhikkhave sutavā ariyasāvako visaṁyutto jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi visaṁyutto dukkhasmāti vadāmi. (SN iv 209)

The bhikkhu whose mind is spiritually purified is glorious. He is freed [from individual existence], emancipated [from individual existence], one who has realised the Untroubled through being without grasping.

Sobhati vatāyaṁ bhikkhu ujubhūtena cetasā
Vippamutto visaṁyutto anupādāya nibbuto. (SN ii 279)

visaṁyuttā

visaṁyuttā: (main article see: saṁyutta)

Illustration: visaṁyuttā, not tethered [to individual existence]

Bhikkhus, those bhikkhus who are arahants…

Ye pi te bhikkhave bhikkhu arahanto…

they too abide contemplating the nature of the body, vigorously applied [to the practice], fully conscious, mentally concentrated, serene, inwardly collected, inwardly undistracted, not tethered [to individual existence] via the body

Te pi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā kāyena visaṁyuttā. (SN v 144-5)

yutto

yutto: (main article see: saṁyutta)

Illustration: yutto, tethered [to individual existence]; visaṁyutto, not tethered [to individual existence]

Tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] both sensuous pleasure and individual existence, he is a returner, returning to this [low] plane of existence.

Kāmayogayutto bhikkhave bhavayogayutto āgāmī hoti āgantā itthattaṁ

Not tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] sensuous pleasure, but by the bondage [to individual existence] that arises from [attachment to] states of individual existence, he is a non-returner, not returning to this [low] plane of existence.

Kāmayogavisaṁyutto bhikkhave bhavayogayutto anāgāmī hoti anāgantā itthattaṁ

Not tethered [to individual existence] by the bondage [to individual existence] that arises from [attachment to] either sensuous pleasure or individual existence, he is an arahant with perceptually obscuring states destroyed.

Kāmayogavisaṁyutto bhikkhave bhavayogavisaṁyutto arahaṁ hoti khīṇāsavo ti. (Iti 95)

COMMENT:

Kāmayoga: ‘the bondage [to individual existence] that arises from [attachment to] sensuous pleasure.’ See Glossary sv Yoga.

Bhavayoga: ‘the bondage [to individual existence] that arises from [attachment to] states of individual existence.’ See Glossary sv Yoga.

saṁyoga

Renderings
Introduction

Saṁyoga metri causa for bandhana

Sometimes saṁyoga stands metri causa for bandhana. For example:

• Having overcome Māra’s bond [that binds one to renewed states of individual existence], they do not come to renewed states of individual existence.

Abhibhuyya mārasaṁyogaṁ nāgacchanti punabbhavan ti. (Snp 733)

Only here is Māra’s bond called mārasaṁyoga. Usually (23 times) it is called mārabandhana (Māra’s bond [that binds one to renewed states of individual existence], SN i 24; SN iv 92; SN iv 202). So mārasaṁyoga stands metri causa for mārabandhana.

Saṁyoga metri causa for saṁyojana

Saṁyoga’s relationship to saṁyojana is that of ‘bondage’ (saṁyogo, uncountable) to ‘bond’ (saṁyojana, countable):

• Where there is attachment, there is bondage [to individual existence]. Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’

sārāge sati saṁyogo hoti nandisaṁyojanasaṁyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati. (SN iv 36)

A countable noun is called for in the following quote, and saṁyoga therefore stands for saṁyojana.

• He should abandon all ties to individual existence.

The commentary agrees: sabbaṁ dasavidhampi saṁyojanaṁ.

Parenthesising saṁyoga and visaṁyoga

Where saṁyoga and visaṁyoga lack an object, we parenthesise, calling them:

  • saṁyoga: bondage [to individual existence]
  • visaṁyoga: emancipation [from individual existence]

This is justified for two reasons:

1) by saṁyoga’s relationship to saṁyutto which we parenthesise likewise (and explain sv Saṁyutta), as seen in the following quote. See Glossary sv Saṁyutta:

• When there is spiritually fettering delight, there is attachment. Where there is attachment, there is bondage [to individual existence]. Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’

nandiyā sati sārāgo hoti sārāge sati saṁyogo hoti nandisaṁyojanasaṁyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati. (SN iv 36)

2) by saṁyoga’s relationship to saṁyojana, as noted above.

Illustrations
saṁyogaṁ

saṁyogaṁ: (main article see: saṁyoga)

Illustration: saṁyogaṁ, emotional bondage; saṁyogaṁ, bondage [to individual existence]

Being thus excited and delighted, she desires an emotional bondage with those about her.

Sā tattha rattā tatrābhiratā bahiddhā saṁyogaṁ ākaṅkhati.

And whatsoever physical and psychological pleasure arises from this emotional bondage, that she desires.

Yañcassā saṁyogapaccayā uppajjati sukhaṁ somanassaṁ tañca ākaṅkhati.

Taking delight in and bound to her femininity, she has fallen into bondage [to individual existence] amongst men.

Itthatte bhikkhave abhiratā sattā purisesu saṁyogaṁ gatā. (AN iv 57)

Illustration: saṁyogaṁ, emotional bondage

For all living beings, emotional bondage is supreme among enjoyments.

Saṁyogaparamātveva sambhogā sabbapāṇinaṁ. (SN i 226)

saṁyogā

saṁyogā: (main article see: saṁyoga)

Illustration: saṁyogā, emotionally bound

Beings are attached to bodily form. Being attached, they are emotionally bound to it. Being emotionally bound, they are [thereby] spiritually defiled.

sattā rūpasmiṁ sārajjanti sārāgā saṁyujjanti saṁyogā saṅkilissanti. (SN iii 69)

Beings are disillusioned with bodily form. Being disillusioned, they are unattached to it. Being unattached to it they are [thereby] spiritually purified.

sattā rūpasmiṁ nibbindanti nibbindaṁ virajjanti virāgā visujjhanti. (SN iii 69)

saṁyogena

saṁyogena: (main article see: saṁyoga)

Illustration: saṁyogena, emotional bondage

He is called one who lives the celibate life impurely. He is tethered [to individual existence] by emotional bondage to sexuality. He is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation.

Ayaṁ vuccati brāhmaṇa aparisuddhaṁ brahmacariyaṁ carati saṁyutto methunena saṁyogena. Na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. (AN iv 56)

saṁyoge

saṁyoge: (main article see: saṁyoga)

Illustration: saṁyoge, tie [to individual existence]

Having freed himself of all ties and bonds [to individual existence], he is attached to nothing.

Sabbasaṁyoge visajja bandhanāni sabbattha na sajjati. (Snp 522)

COMMENT:

Sabbasaṁyoge is metri causa for sabbasaṁyojane. The commentary agrees: dasasaṁyojanabhedāni ca sabbabandhanāni. See Introduction. Bandhana is usually linked to saṁyojana, and both are countable nouns, and synonyms:

• Having severed the ties and bonds [to individual existence].

saṁyogāya

saṁyogāya: (main article see: saṁyoga)

Illustration: saṁyogāya, bondage [to individual existence]

The view of theirs that there is no complete ending of individual existence, is close to attachment, in the vicinity of bondage [to individual existence].

natthi sabbaso bhavanirodho ti tesamayaṁ diṭṭhi sārāgāya santike saṁyogāya santike…. (MN i 411)

saṁyogo

saṁyogo: (main article see: saṁyoga)

Illustration: saṁyogo, bondage [to individual existence]

When there is no spiritually fettering delight, there is no attachment. When there is no attachment, there is no bondage [to individual existence].

nandiyā asati sārāgo na hoti. Sārāge asati saṁyogo na hoti

Not tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living unaccompanied.’

nandisaṁyojana visaṁyutto kho migajāla bhikkhu ekavihārītī vuccati. (SN iv 36-7)

asaṁyogāya

asaṁyogāya: (main article see: saṁyoga)

Illustration: asaṁyogāya, emancipation [from individual existence]

The view of theirs that there is a complete ending of individual existence, is close to non-attachment [to originated phenomena], in the vicinity of emancipation [from individual existence]…

atthi sabbaso bhavanirodho ti tesamayaṁ diṭṭhi asārāgāya santike asaṁyogāya santike. (MN i 411)

Illustration: saṁyogāya, bondage [to individual existence]; visaṁyogāya, emancipation [from individual existence]

Gotamī, things (dhamme) of which you might consider:

‘These things lead to… emancipation [from individual existence], not bondage [to individual existence]

visaṁyogāya no saṁyogāya

You can definitely consider

• this is [in accordance with] the teaching

• this is [in accordance with] the discipline

• this is [in accordance with] the Teacher’s training system

etaṁ satthusāsanan ti. (AN iv 280)

visaṁyogo

visaṁyogo: (main article see: saṁyoga)

Illustration: visaṁyogo, emancipation

Four states of emancipation:

• Emancipation from the bondage [to individual existence] that arises from [attachment to] sensuous pleasure

• Emancipation from the bondage [to individual existence] that arises from [attachment to] states of individual existence

• Emancipation from the bondage [to individual existence] that arises from dogmatism

• Emancipation from the bondage [to individual existence] that arises from uninsightfulness into reality

Illustration: visaṁyogo, emancipation

What is emancipation from the bondage [to individual existence] that arises from [attachment to] sensuous pleasure?

Katamo ca bhikkhave kāmayogavisaṁyogo?

In this regard, some person discerns according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from sensuous pleasure,

Idha bhikkhave ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

And so in relation to sensuous pleasures, whatever the

• attachment to sensuous pleasure

• spiritually fettering delight in sensuous pleasure

• love of sensuous pleasure

• infatuation with sensuous pleasure

• sensuous thirst

kāmapipāsā

• sensuous passion

kāmapariḷāho

• clinging to sensuous pleasure

• craving for sensuous pleasure, they do not lurk within him.

kāmataṇhā sā nānuseti

This is called emancipation from the bondage [to individual existence] that arises from [attachment to] sensuous pleasure.

Ayaṁ vuccati bhikkhave kāmayogavisaṁyogo. (AN ii 11)

saṁyojana

Renderings
Introduction

On not parenthesising

Saṁyojanāni is shown in the following quote to be an abbreviation of bhavapaṭilābhiyāni saṁyojanāni (‘ties to individual existence’). In which case, saṁyojana could be parenthesised: ‘tie [to individual existence].’ However, that saṁyojana means ‘tie to individual existence’ is so well established in the suttas, that parenthesis seems unnecessary. After all, in the same following quote orambhāgiyāni saṁyojanāni is used, where, according to the same quote, it should read orambhāgiyāni bhavapaṭilābhiyāni saṁyojanāni.

• [In the arahant] the ties to individual existence in the low plane of existence are abandoned

Imassa kho bhikkhave puggalassa orambhāgiyāni saṁyojanāni pahīṇāni

… the ties to rebirth are abandoned

Upapattipaṭilābhiyāni saṁyojanāni pahīṇāni

… the ties to individual existence are abandoned

Bhavapaṭilābhiyāni saṁyojanāni pahīṇāni. (AN ii 134)

With specified objects: ‘tie’

If saṁyojana has an object it means simply ‘tie.’ For example:

• the tie to [renewed] birth and old age

Destruction of tie or ties

Destruction is usually of plural ‘ties’:

• The ties to individual existence will be abandoned by me;

saṁyojanā ca me pahānaṁ gacchanti. (AN iii 443)

But occasionally singular ‘tie’:

• severed the tie to [renewed] birth and old age

Saṁyojanaṁ jātijarāya chetvā. (Iti 42)

• obliterated the tie to individual existence.

Saṁyojana: bond

Saṁyojana can mean bond, for example:

• The black ox is not the bond of the white ox, nor is the white ox the bond of the black ox, but rather the single rope or yoke by which the two are yoked: that is the bond there.

Na kho āvuso kāḷo balivaddo odātassa balivaddassa saṁyojanaṁ napi odāto balivaddo kāḷassa balivaddassa saṁyojanaṁ yena ca kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanaṁ. (SN iv 163)

• Koṭṭhita, friend, the visual sense is not the bond of visible objects nor are visible objects the bond of the visual sense, but rather the fondness and attachment that arises because of both are the bonds there.

Na kho āvuso koṭṭhita cakkhu rūpānaṁ saṁyojanaṁ na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. (SN iv 163)

Saṁyojana: psychological bondage

Saṁyojana can mean psychological bondage:

• When there is bodily form, by grasping bodily form, by stubbornly adhering to bodily form, psychological bondage, stubborn attachment, emotional bondage, and cleaving arise.

rūpe kho bhikkhave sati rūpaṁ upādāya rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesa-vinibandhājjhosānā. (SN iii 187)

Illustrations
saṁyojanaṁ

saṁyojanaṁ: (main article see: saṁyojana)

Illustration: saṁyojanaṁ, tie to individual existence

There is no tie to individual existence tethered by which the householder Citta will return to this [low] plane of existence.

natthitaṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyāti. (SN iv 301)

saṁyojanānaṁ

saṁyojanānaṁ: (main article see: saṁyojana)

Illustration: saṁyojanānaṁ, ties to individual existence

In destroying the first three ties to individual existence, he becomes a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as his destiny.

So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. (AN iv 11-13)

Illustration: saṁyojana, ties to individual existence

Transcended the ties to individual existence in the sensuous plane of existence

saṁyojanāni

saṁyojanāni: (main article see: saṁyojana)

Illustration: saṁyojanāni, ties to individual existence

1) There are these five ties to individual existence in the low plane of existence

Pañcimāni bhikkhave orambhāgiyāni saṁyojanāni. Katamāni pañca:

• view of personal identity

• doubt [about the excellence of the teaching]

• adherence to observances and practices

• sensuous hankering

• ill will

2) There are these five ties to individual existence in the middle and high planes of existence. What five?

pañcimāni bhikkhave uddhambhāgiyāni saṁyojanāni. katamāni pañca?

• attachment to the refined material states of awareness

• attachment to immaterial states of awareness

• self-centredness

• vanity

• uninsightfulness into reality

Illustration: saṁyojanaṁ, ties to individual existence

This religious life is lived for the abandonment and eradication of seven ties to individual existence. Which seven?

Sattannaṁ bhikkhave saṁyojanānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. Katamesaṁ sattannaṁ:

1) attraction [to sensuous pleasure]

2) repugnance

3) dogmatism

4) doubt [about the excellence of the teaching]

5) pride

6) envy

7) stinginess

Illustration: saṁyojanaṁ, ties to individual existence

Seven ties to individual existence

Sattimāni bhikkhave saṁyojanāni. Katamāni satta?

1) attraction [to sensuous pleasure]

2) repugnance

3) dogmatism

diṭṭhisaṁyojanaṁ

4) doubt [about the excellence of the teaching]

5) self-centredness

6) attachment to individual existence

7) uninsightfulness into reality

Illustration: saṁyojanaṁ, tie to individual existence; saṁyojanam, bond

Bhikkhus, I do not see any other single tie to individual existence, tethered by which beings would roam and wander the round of birth and death for such a long time as the tie of craving.

Nāhaṁ bhikkhave aññaṁ ekasaṁyojanampi samanupassāmi yena saṁyojanena saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ bhikkhave taṇhāsaṁyojanaṁ. (Iti 8)

Illustration: saṁyojanaṁ, tie to individual existence

I call this a tie to individual existence: the mind of attachment.

Etamahaṁ bhikkhave saṁyojanaṁ vadāmi yo cetaso sārāgo. (AN i 264)

saṁyojaniyo

saṁyojaniyo: (main article see: saṁyojana)

Illustration: saṁyojaniyo, psychological bondage; saṁyojanaṁ, bonds

Bodily form is conducive to psychological bondage. The fondness and attachment are the bonds there.

Rūpaṁ bhikkhave saṁyojaniyo dhammo. Yo tattha chandarāgo taṁ tattha saṁyojanaṁ. (SN iii 167)

Illustration: saṁyojana, bond

Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’

nandisaṁyojanasaṁyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati. (SN iv 36)

saṁyojanā

saṁyojanā: (main article see: saṁyojana)

Illustration: saṁyojanā, bonds

Lord of the Devas, it is because of the bonds of envy and stinginess that, though they wish to abide free of unfriendliness, violence, enmity, hostility, and uncordiality, yet they in fact abide with all these things.'

Issāmacchariyasaṁyojanā kho devānaminda devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā te averā adaṇḍā asapattā avyāpajjhā viharemu averino ti iti ce nesaṁ hoti. Atha ca pana saverā sadaṇḍā sasapattā savyapajjā viharanti saverino ti. (DN ii 276)

saṁvuta

saṁvara

Renderings
Introduction

Unrestrained sense faculties equals grasping

Unrestrained sense faculties equal grasping, and this leads to greed and dejection:

• In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.

Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ. (SN iv 178)

Indriyasaṁvara: animals sitting beside a post

Indriyasaṁvara means ‘restraint of the sense faculties [from grasping, through mindfulness].’ The parenthesis says the restraint operates via mindfulness. Without the parenthesis, ’restraint’ tends to suggest the application of force: ‘restraint of the sense faculties’. But the Chappāṇaka Sutta shows that with indriyasaṁvara there is no force at all. It is like training of wild animals by tying them to a post (SN iv 200). Although the animals initially struggle to escape, eventually, worn out and fatigued, they sit or curl up beside the post. At this point, the animals are not ‘restrained [by force].’

Indriyasaṁvara: body and mind are steady

The Kuṇḍaliya Sutta (SN v 74) describes how restraint of the sense faculties [from grasping, through mindfulness] should be developed (indriyasaṁvaro kathaṁ bahulīkato). It says that in this practice, ‘his body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].’ These adjectives show that saṁvaro is not a matter of force:

• And how, Kuṇḍaliya, is restraint of the sense faculties [from grasping, through mindfulness] developed and cultivated so that it brings to perfection the three kinds of good conduct? In this regard, Kuṇḍaliya, seeing a pleasing visible object via the visual sense, a bhikkhu does not long for it or get excited by it or become attached to it. His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].

Kathaṁ bhāvito ca kuṇḍaliya indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūreti? Cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ

In seeing a displeasing visible object via the visual sense, he is not disconcerted by it, not daunted, not dejected, free of ill will. His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].

cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti apatitthinacitto adīnamanaso avyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. (SN v 74)

Indriyasaṁvara: restraint [through mindfulness]

Indriyasaṁvara is developed by practising mindfulness, as these quotes show:

1) When a bhikkhu has developed and cultivated mindfulness of the body, the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome… In this way there is restraint [of the sense faculties] [from grasping, through mindfulness].

kāyagatā sati bhāvitā bahulīkatā cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti… evaṁ kho bhikkhave saṁvaro hoti. (SN iv 200)

2) What is the condition that nourishes unrestraint of the sense faculties?

Ko cāhāro indriyāsaṁvarassa?

… Lack of mindfulness and full consciousness, one should reply.

Asatāsampajaññan tissa vacanīyaṁ. (AN v 113)

3) What is the condition that nourishes restraint of the sense faculties [from grasping, through mindfulness]?

ko cāhāro indriyasaṁvarassa

… Mindfulness and full consciousness, one should reply.

Indriyasaṁvara means no delight in sense objects

When the senses are mastered the bhikkhu takes no delight in sense objects:

• In what way is there restraint [of the sense faculties] [from grasping, through mindfulness]?

Kathañca bhikkhave saṁvaro hoti?

…There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.

Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmupasaṁhitā rajanīyā.

… If a bhikkhu does not take delight in them, welcome them, persist in cleaving to them, he should understand this thus: ‘I am not falling away from spiritually wholesome factors. For this has been called not falling away by the Blessed One.

Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Veditabbametaṁ bhikkhave bhikkhunā na parihāyāmi kusalehi dhammehi aparihānaṁ hetaṁ vuttaṁ bhagavatā ti.

… In this way there is restraint [of the sense faculties] [from grasping, through mindfulness]

Evaṁ kho bhikkhave saṁvaro hotī ti. (SN iv 78-80)

Saṁvara as an abbreviation for indriyasaṁvara

When saṁvara is used as an abbreviation for indriyasaṁvara we parenthesise it as such: ‘restraint [of the sense faculties] [from grasping, through mindfulness].’

Saṁvuto: [bodily] restrained

Sometimes saṁvuto means ‘[bodily] restrained’:

• Going on uninterrupted house-to-house almsround, with sense portals guarded [by mindfulness], and [bodily] well-restrained;

Sapadānaṁ caramāno guttadvāro susaṁvuto. (Snp 413)

The parenthesis derives from this rule:

• In the village you should walk [bodily] well-restrained. If, disrespectful [of the rule], one walks in the village playing with one’s hands or feet it is a dukkaṭa offence.

Susaṁvutena antaraghare gantabbaṁ yo anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷapento antaraghare gacchati āpatti dukkaṭassa. (Vin.4.186)

The constraints of the rules of discipline: pātimokkhasaṁvara

We call pātimokkhasaṁvara ‘the constraints of the rules of discipline.’ This can be illustrated with the following quotes:

1) the bhikkhu who practises within the constraints of the rules of discipline

bhikkhu pātimokkhasaṁvarāya paṭipanno hotī ti. (DN ii 279)

2) Abide restrained [in conduct] within the constraints of the rules of discipline

Sīlasaṁvuta: one who abides restrained in [conduct within the constraints of the] code of morality

Our parenthesis of sīlasaṁvuta stems from our translation of pātimokkhasaṁvarasaṁvuta, i.e., we treat it as if it were sīlasaṁvarasaṁvuta viharato:

• When a bhikkhu is himself perfect in virtue he sees no danger anywhere due to his abiding restrained in [conduct within the constraints of] the code of morality.

Sa kho so mahārāja bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati yadidaṁ sīlasaṁvarato. (DN i 69)

• Those who delight in diligence, who are mindful and who abide restrained in [conduct within the constraints of] the code of morality.

Appamāde pamoditā nipakā sīlasaṁvutā. (AN iii 329)

• My father was a financier who lived restrained in [conduct within the constraints of the] code of morality.

mayhaṁ pitā sīlasaṁvuto seṭṭhi. (Thi 405)

Illustrations
asaṁvuta

asaṁvuta: (main article see: saṁvara)

Illustration: asaṁvuta, unrestrained [from grasping, through mindfulness]; saṁvarāya, restraint [through mindfulness]; saṁvaraṁ āpajjati, master

And how is a bhikkhu one with sense portals guarded [by mindfulness]?

kathañca bhikkhave bhikkhu indriyesu guttadvāro hoti.

In this regard, in seeing a visible object via the visual sense, a bhikkhu does not grasp its aspects and features.

Idha bhikkhave bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānuvyañjanaggāhī

Since, by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.

yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ

He applies himself to the restraint of the faculty [from grasping, through mindfulness], he supervises the faculty of sight [with mindfulness], he attains restraint of the faculty of sight [through mindfulness].

tassa saṁvarāya paṭipajjati rakkhati cakkhundriyaṁ cakkhundriye saṁvaraṁ āpajjati.

Suppose a chariot harnessed to thoroughbreds was standing ready on even ground at a crossroads, with a goad on hand. Then a proficient handler, a trainer of horses to be tamed, would mount it and, taking the reins in his left hand and the goad in his right, would drive away and return by any route he wants, whenever he wants.

So, too, a bhikkhu trains in

• supervising these six sense faculties [with mindfulness]

imesaṁ channaṁ indriyānaṁ ārakkhāya sikkhati

• restraining them [with mindfulness]

• taming them [with mindfulness]

• calming them [with mindfulness]

In this way a bhikkhu has sense portals guarded [by mindfulness].

indriyesu guttadvāro hoti. (SN iv 176)

saṁvaro

saṁvaro: (main article see: saṁvara)

Illustration: saṁvaro, restraint [of the sense faculties] [from grasping, through mindfulness]

Suppose a man caught six animals with different natural habitats, and tied each of them with a strong cord: a snake, a crocodile, a bird, a dog, a jackal, and a monkey. Then he bound them to a strong post or pillar. Those six animals would each incline towards its own natural habitat.

  • The snake would try to enter an anthill.
  • The crocodile would try to enter the water.
  • The bird would try to fly into the air.
  • The dog would try to enter a village.
  • The jackal would try to enter a charnel ground.
  • The monkey would try to enter a forest.

When these six animals were worn out and fatigued, they would stand by that post or pillar, or sit or lie down there.

So, too, when a bhikkhu has developed and cultivated mindfulness of the body

kāyagatā sati bhāvitā bahulīkatā

• the eye does not incline towards pleasing visible objects nor are displeasing visible objects loathsome

cakkhu nāviñjati manāpikesu rūpesu amanāpikassa rūpāni nappaṭikkūlā honti;

  • the ear does not incline towards pleasing audible objects nor are displeasing audible objects loathsome;
  • the nose does not incline towards pleasing smellable objects nor are displeasing smellable objects loathsome;
  • the tongue does not incline towards pleasing tasteable objects nor are displeasing tasteable objects loathsome;
  • the body does not incline towards pleasing tangible objects nor are displeasing tangible objects loathsome;
  • the mind does not incline towards pleasing mentally known objects nor are displeasing mentally known objects loathsome.

In this way there is restraint [of the sense faculties] [from grasping, through mindfulness].

Evaṁ kho bhikkhave saṁvaro hoti. (SN iv 200)

Illustration: saṁvaro (=indriyasaṁvaro), restraint [of the sense faculties] [from grasping, through mindfulness]

And how is there restraint [of the sense faculties] [from grasping, through mindfulness]?

Kathañca bhikkhave saṁvaro hoti

In this regard, in seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object.

Idha bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati

He abides having established mindfulness of the body, with an unlimited mental state, and he discerns according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder.

upaṭṭhitakāyasati ca viharati appamāṇacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (SN iv 189-90)

asaṁvaro

asaṁvaro: (main article see: saṁvara)

Illustration: asaṁvaro (=indriya asaṁvaro), unrestraint [of the sense faculties]

And how, bhikkhus is there unrestraint [of the sense faculties]?

In this regard, in seeing a visible object via the visual sense, a bhikkhu is

• intent upon an agreeable visible object

piyarūpe rūpe adhimuccati

• troubled by a disagreeable visible object

appiyarūpe rūpe vyāpajjati

• He abides without having established mindfulness of the body

anupaṭṭhitakāyassati ca viharati

• with an undeveloped mind

and he does not discern according to reality, with the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, where those unvirtuous, spiritually unwholesome factors cease without remainder

tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (SN iv 190)

Illustration: asaṁvaro, unrestraint [of the sense faculties]

When a bhikkhu has not developed and cultivated mindfulness of the body,

Evameva kho bhikkhave yassa kassaci bhikkhuno kāyagatā sati abhāvitā abahulīkatā

the eye inclines towards pleasing visible objects

taṁ cakkhu āviñjati manāpikesu rūpesu

and displeasing visible objects are loathsome

amanāpikassa rūpā paṭikkūlā honti

… In this way there is unrestraint [of the sense faculties].

Evaṁ kho bhikkhave asaṁvaro hoti. (SN iv 199)

Illustration: saṁvaro, restraint [of the sense faculties]

Suppose a man entered a thorny forest. There would be thorns in front of him and behind him, to his left and to his right, below him and above him. He would go forward and back aware, thinking, ‘May no thorn prick me!’

so sato ca abhikkameyya sato paṭikkameyya; mā maṁ kaṇṭako ti

So, too, whatever in the world [of phenomena] is agreeable and pleasing is called a thorn in the [terminology of the] Noble One’s training system.

evaṁ kho bhikkhave yaṁ loke piyarūpaṁ sātarūpaṁ ayaṁ vuccati ariyassa vinaye kaṇṭako

Knowing [what is agreeable and pleasing] as a ‘thorn,’ one should understand restraint and unrestraint [of the sense faculties].

taṁ kaṇṭako ti iti viditvā saṁvaro ca asaṁvaro ca veditabbo. (SN iv 189)

asaṁvutaṁ

asaṁvutaṁ: (main article see: saṁvara)

Illustration: asaṁvutaṁ, unrestrained [from grasping]], through mindfulness]; saṁvarāya, restraint of the sense faculties [from grasping, through mindfulness]; saṁvaraṁ āpajjatha, master

Therefore dwell with sense portals guarded [by mindfulness].

tasmātihabhikkhave indriyesu guttadvārā viharatha

In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.

Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ

Apply yourself to the restraint of the faculty [from grasping, through mindfulness]. Supervise the faculty of sight. Attain restraint of the faculty of sight [through mindfulness].

tassa saṁvarāya paṭipajjatha rakkhatha cakkhundriyaṁ cakkhundriye saṁvaraṁ āpajjatha. (SN iv 178)

saṁvutassa

saṁvutassa: (main article see: saṁvara)

Illustration: saṁvutassa, unrestrained [from grasping, through mindfulness]

For one who abides with the faculty of sight unrestrained [from grasping, through mindfulness], the mind is defiled by visible objects known via the visual sense.

Cakkhundriyā asaṁvutassa bhikkhave viharato cittaṁ vyāsiñcati cakkhuviññeyyesu rūpesu

For one with a defiled mind there is no gladness.

tassa vyāsittacittassa pāmujjaṁ na hoti

For one who abides with the faculty of sight restrained [from grasping, through mindfulness], the mind is undefiled by visible objects known via the visual sense.

Cakkhundriyaṁ saṁvutassa bhikkhave viharato cittaṁ na vyāsiñcati cakkhuviññeyyesu rūpesu

For one with an undefiled mind gladness arises.

tassa avyāsittacittassa pāmojjaṁ jāyati. (SN iv 78)

asaṁvutakārī

asaṁvutakārī: (main article see: saṁvara)

Illustration: asaṁvutakārī, restrain [from grasping, through mindfulness]

The ignorant Everyman does not restrain the six senses [from grasping, through mindfulness]; he indulges himself as much as he likes in the five varieties of sensuous pleasure.

assutavā puthujjano chasu phassāyatanesu asaṁvutakārī pañcasu kāmaguṇesu yāvadatthaṁ madaṁ āpajjati. (SN iv 196)

Illustration: saṁvaro, unrestraint [of the sense faculties]

In what way is there unrestraint [of the sense faculties]?

Kathañca bhikkhave asaṁvaro hoti?

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.

Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmupasaṁhitā rajanīyā.

If a bhikkhu takes delight in them, welcomes them, persists in cleaving to them, he should understand this thus: ‘I am falling away from spiritually wholesome factors. For this has been called falling away by the Blessed One.’

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Veditabbametaṁ bhikkhave bhikkhunā parihāyāmi kusalehi dhammehi parihānaṁ hetaṁ vuttaṁ bhagavatā ti.

… In this way, there is unrestraint [of the sense faculties].

Evaṁ kho bhikkhave asaṁvaro hoti. (SN iv 76)

In what way is there restraint [of the sense faculties] [from grasping, through mindfulness]?

Kathañca bhikkhave saṁvaro hoti?

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.

Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmupasaṁhitā rajanīyā.

If a bhikkhu does not take delight in them, welcome them, persist in cleaving to them, he should understand this thus: ‘I am not falling away from spiritually wholesome factors. For this has been called not falling away by the Blessed One.

Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Veditabbametaṁ bhikkhave bhikkhunā na parihāyāmi kusalehi dhammehi aparihānaṁ hetaṁ vuttaṁ bhagavatā ti.

In this way there is restraint [of the sense faculties] [from grasping, through mindfulness]

Evaṁ kho bhikkhave saṁvaro hotī ti. (SN iv 78-80)

saṁvutindriyo

saṁvutindriyo: (main article see: saṁvara)

Illustration: saṁvutindriyo, sense faculties restrained [from grasping, through mindfulness]

One who is not vain or puffed up, who is mindful, whose sense faculties are restrained [from grasping, through mindfulness], looks glorious in rag-robes. He is like a lion in a mountain cave.

Anuddhato acapalo nipako saṁvutindriyo
Sobhati paṁsukūlena sīho va girigabbhare. (Tha 1081)

asaṁvutaṁ

asaṁvutaṁ: (main article see: saṁvara)

Illustration: asaṁvutaṁ, unrestrained [from grasping, through mindfulness]

On him who does not guard the senses of sight and hearing,

Whose sense faculties are unrestrained [from grasping, through mindfulness],

His thoughts bound up with attachment will attack him like flies.

Makkhikā anupatissanti saṅkappā rāganissitā. (AN i 280)

asaṁvutehi

asaṁvutehi: (main article see: saṁvara)

Illustration: asaṁvutehi, unrestrained [from grasping, through mindfulness]

‘Some bhikkhu enters the village for alms with his body, speech, and mind unsupervised [by mindfulness], with mindfulness unestablished, with sense faculties unrestrained [from grasping, through mindfulness].

arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi

He sees women there lightly clad or lightly attired, and lust invades his mind.

rāgo cittaṁ anuddhaṁseti. (SN ii 270)

saṁvaraṁ

saṁvaraṁ: (main article see: saṁvara)

Illustration: saṁvaraṁ, restraint

If a bhikkhu commits an offence, he should confess it:

• ‘Bhante, I have committed such-and-such an offence; I confess it.’

ahaṁ bhante itthannāmaṁ āpattiṁ āpanno taṁ paṭidesemī ti.

The other says:

• ‘Do you see it [as an offence]?’

• ’Yes, I see it [as an offence].’

passāmī ti.

• ‘Will you be restrained in future?’

Āyatiṁ saṁvaraṁ āpajjeyyāsī ti

• ‘I will be restrained in future.’

saṁvaraṁ āpajjissāmī ti. (MN ii 248)

COMMENT:

Passāmī: ‘I see it [as an offence].’ By comparison:

• For one who sees a wrongdoing as such

yo accayaṁ accayato disvā. (MN iii 246)

saṁvaratī

saṁvaratī: (main article see: saṁvara)

Illustration: saṁvaratī, restrains

Trivial thoughts, subtle thoughts, mental jerkings that pursue one: without insight into these thoughts, one runs back and forth with wandering mind.

Khuddā vitakkā sukhumā vitakkā anuggatā manaso uppilāvā
Ete avidvā manaso vitakke hurāhuraṁ dhāvati bhantacitto.

But with insight into these thoughts, one who is vigorous and mindful restrains them. One who is enlightened has entirely abandoned them, these mental jerkings that follow one along.

Ete ca vidvā manaso vitakke ātāpiyo saṁvaratī satimā
Anuggate manaso uppilāve asesamete pajahāsi buddho ti. (Uda 37)

Illustration: saṁvaraṁ, restraint

Because it is considered growth in the Noble One’s training system for one who sees a wrongdoing as such, to make amends for it in accordance with the teaching, and to show restraint in the future.

Vuddhi hesā bhikkhu ariyassa vinaye yo accayaṁ accayato disvā yathā dhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī ti. (MN iii 246)

saṁvarāya

saṁvarāya: (main article see: saṁvara)

Illustration: saṁvarāya, restrain

For two good reasons the Perfect One establishes training rules for his disciples.

Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Katame dve?

• To restrain unfriendly deeds (i.e. the bhikkhu’s own deeds) in this lifetime, and to ward off unfriendly deeds (i.e. acts of retribution?) in the hereafter.

diṭṭhadhammikānaṁ verānaṁ saṁvarāya samparāyikānaṁ verānaṁ paṭighātāya

• To restrain wrongdoings in this lifetime, and ward them off in the hereafter.

diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya samparāyikānaṁ vajjānaṁ paṭighātāya.

• To restrain dangers in this lifetime, and ward them off in the hereafter.

diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya samparāyikānaṁ bhayānaṁ paṭighātāya.

• To restrain spiritually unwholesome factors in this lifetime, and ward them off in the hereafter.

diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya. (AN i 98)

Illustration: saṁvuto, [bodily] restrained

‘In the village, I will sit [bodily] well-restrained’ is a training to be undertaken.

Susaṁvuto antaraghare nisīdissāmīti sikkhā karaṇīyā.

If, disrespectful of the rule, one sits in the village fidgeting with one’s hands or feet, it is a dukkaṭa offence.

yo anādariyaṁ paṭicca hatthaṁ vā pādaṁ vā kīḷāpento antaraghare nisidati āpatti dukkaṭassa. (Vin.4.186)

Illustration: asaṁvutaṁ, unrestrained [in conduct]

Fools are unrestrained [in conduct] of body, speech, and mind.

Kāyena ca vācāya ca manasā ca asaṁvutā bālā. (Thi 452)

Illustration: saṁvutaṁ, restrained [in conduct]

In whom there is no wrongdoing by way of body, speech, or mind

Yassa kāyena vācāya manasā natthi dukkataṁ

Who is restrained in these three respects, he is what I call a Brahman.

Saṁvutaṁ tīhi ṭhānehi tamahaṁ brūmi brāhmaṇaṁ. (Dhp 391)

Illustration: saṁvaro, restraint [in conduct]

Restraint [in conduct] of body, speech, and mind is good. Restraint [in conduct] in all respects is good.

Kāyena saṁvaro sādhu sādhu vācāya saṁvaro
Manasā saṁvaro sādhu sādhu sabbattha saṁvaro. (SN i 73)

COMMENT:

This verse was spoken in response to King Pasenadi, who had said:

• Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.

ye kho keci kāyena duccaritaṁ caranti vācāya duccaritaṁ caranti manasā duccaritaṁ caranti tesaṁ arakkhito attā. (SN i 73)

saṁvutadvāro

saṁvutadvāro: (main article see: saṁvara)

Illustration: saṁvutadvāro, closed

This, friend Roja, is his dwelling-place. The door is closed.

Esāvuso roja vihāro saṁvutadvāro. (Vin.1.248)

saṁvejeti

saṁvega

Renderings
Introduction

Earnest attitude [to the practice]: fear, dismay, or inspiration

An earnest attitude [to the practice] comes from fear, dismay, or inspiration. This can be seen in the following Illustrations.

Illustrations
saṁvejehī

saṁvejehī: (main article see: saṁvega)

Illustration: saṁvejehī, stir up an earnest attitude [to the practice]

Moggallāna, your companions in the religious life, dwelling on the ground floor of the Mansion of Migāra’s Mother, are restless, frivolous, fidgety, talkative, garrulous, unmindful, not fully conscious, inwardly uncollected, mentally scattered, [and are dwelling with] their sense faculties unrestrained [from grasping, through mindfulness]. Go, Moggallāna, and stir up an earnest attitude [to the practice] in those bhikkhus.

ete te moggallāna sabrahmacārayo heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā. Gaccha moggallāna te bhikkhu saṁvejehī ti. (SN v 269-70)

saṁvejeyyan

saṁvejeyyan: (main article see: saṁvega)

Illustration: saṁvejeyyan, stir up an earnest attitude [to the practice]

‘This deity dwells much too negligently applied [to the practice]. How about if I stirred up an earnest attitude [to the practice] in him?’

atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan ti.

Then Venerable MahāMoggallāna performed such a feat of psychic power that with his big toe he made the Vejayanta Palace shake and quake and tremble.

Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. (MN i 253)

saṁvejetu

saṁvejetu: (main article see: saṁvega)

Illustration: saṁvejetu, stir up an earnest attitude [to the practice]; saṁvejito, quickened

A certain bhikkhu was dwelling amongst the Kosalan people in a certain woodland grove. When that bhikkhu had gone for his daytime abiding, he kept thinking unvirtuous, spiritually unwholesome thoughts associated with the household life.

Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite.

Then the deva inhabiting that woodland grove, being tenderly concerned for that bhikkhu, desiring his spiritual well-being, desiring to stir up in him an earnest attitude [to the practice] (saṁvejetukāmā), approached him and addressed him in verses:

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami. Upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

Desiring seclusion [from sensuous pleasures and spiritually unwholesome factors] you entered the woods,

Vivekakāmosi vanaṁ paviṭṭho

Yet your mind gushes outwardly.

atha te mano niccharatī bahiddhā

Eliminate, man, your fondness for people;

Jano janasmiṁ vinayassu chandaṁ

Then you’ll be truly happy, free of attachment.

tato sukhī hohisi vītarāgo

Then that bhikkhu, quickened by that devata, was filled with an earnest attitude [to the practice].

Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādī ti. (SN i 197)

saṁvegāya

saṁvegāya: (main article see: saṁvega)

Illustration: saṁvegāya, earnest attitude [to the practice]

There is one thing if developed and cultivated leads to an acutely earnest attitude [to the practice]. What one thing? Mindfulness of the body

Ekadhammo bhikkhave bhāvito bahulīkato mahato saṁvegāya saṁvattati katamo ekadhammo kāyagatāsati. (AN i 43)

saṁvejanīyaṁ

saṁvejanīyaṁ: (main article see: saṁvega)

Illustration: saṁvejanīyaṁ, fill with an earnest attitude [to the practice]

There are four places [of pilgrimage] that fill one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment]

Cattārimāni bhikkhave saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni

• Where the Perfect One was born is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].

Idha tathāgato jāto ti bhikkhave saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ

• Where the Perfect One fully awakened to unsurpassed, complete enlightenment is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].

Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho ti bhikkhave saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ

• Where the Perfect One set in motion the Wheel of the Teaching is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].

Idha tathāgato anuttaraṁ dhammacakkaṁ pavattesī ti bhikkhave saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ

• Where the Perfect One passed away to the Untroubled-without-residue is a place [of pilgrimage] that fills one with an earnest attitude [to the practice], and should be seen by a noble young man who has faith [in the perfection of the Perfect One’s enlightenment].

Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto ti bhikkhave saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. (DN ii 140)

saṁvijjati

saṁvijjati: (main article see: saṁvega)

Illustration: saṁvijjati, quickened; saṁvegaṁ, earnest attitude [to its work]

In this regard, one kind of noble thoroughbred horse is quickened and acquires an earnest attitude [to its work] as soon as it sees the shadow of the goad, thinking: 'What task will my trainer set for me today? What can I do to satisfy him?'

Idha bhikkhave ekacco bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati kiṁnu kho maṁ ajja assadammasārathī kāraṇaṁ kāressati kimassāhaṁ patikaromī ti. (AN ii 114)

Illustration: saṁvijjati, quickened; saṁvegaṁ, an earnest attitude [to her work]

Just as when a daughter-in-law sees her father-in-law, she is quickened and acquires an earnest attitude [to her work], so too, when that bhikkhu thus recollects the Buddha, the Dhamma, and the community of bhikkhus, if detached awareness based on what is spiritually wholesome does not become established in him, then he is quickened because of this, and is filled with an earnest attitude [to the practice].

Seyyathā pi āvuso suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati evameva kho āvuso tassa ce bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti so tena saṁvijjati saṁvegaṁ āpajjati:

He thinks: ‘It is a loss for me, not a gain; it is unfortunate for me, not fortunate, that when I recollect the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, detached awareness based on what is spiritually wholesome is not established within me.’

alābhā vata me na vata me lābhā dulladdhaṁ vata me na vata me suladdhaṁ yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī ti. (MN i 186)

saṁvego

saṁvego: (main article see: saṁvega)

Illustration: saṁvego, earnest attitude [to the practice]

When I first saw the Teacher who is free of fear from any quarter, an earnest attitude [to the practice] arose in me, having seen the best of men .

Yadā paṭhamamaddakkhiṁ satthāraṁ akutobhayaṁ
Tato me ahu saṁvego passitvā purisuttamaṁ. (Tha 510)

saṁvegaṁ

saṁvegaṁ: (main article see: saṁvega)

Illustration: saṁvegaṁ, dismay

Violence breeds fear. Look at people in conflict. I will tell you of my dismay, how it affected me.

Attadaṇḍā bhayaṁ jātaṁ janaṁ passatha medhagaṁ
Saṁvegaṁ kittayissāmi yathā saṁviditaṁ mayā. (Snp 935)

saṁvijjanti

saṁvijjanti: (main article see: saṁvega)

Illustration: saṁvijjanti, quickened; saṁvejanīyesu, dismaying

Few amongst beings are those quickened by situations that are dismaying.

appakā te sattā ye saṁvejanīyesu ṭhānesu saṁvijjanti

More amongst beings are those who are not quickened by situations that are dismaying.

Atha kho eteva sattā bahutarā ye saṁvejanīyesu ṭhānesu na saṁvijjanti. (AN i 36)

Few amongst beings are those who when thus quickened strive properly.

appakā te sattā ye saṁviggā yoniso padahanti.

More amongst beings are those who when thus quickened do not strive properly.

Atha kho eteva sattā bahutarā ye saṁviggā yoniso na padahanti. (AN i 36)

saṁvejanīyesu ṭhānesu

saṁvejanīyesu ṭhānesu: (main article see: saṁvega)

Illustration: saṁvejanīyesu ṭhānesu, situations that are dismaying; saṁviggassa, quickened

Bhikkhus, possessed of two factors, a bhikkhu lives full of physical and psychological pleasure in this very lifetime, and he has laid a foundation for the destruction of perceptually obscuring states. What are the two?

Dvīhi bhikkhave dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati. Yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi dvīhi?

Being quickened by situations that are dismaying. And the proper striving in one who is thus quickened.

Saṁvejanīyesu ṭhānesu saṁvejanena. Saṁviggassa ca yoniso padhānena. (Iti 30)

saṁviggo

saṁviggo: (main article see: saṁvega)

Illustration: saṁviggo, dismay

As King Ajātasattu approached the mango-grove he was filled with fear, panic, and terror.

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso.

And fearful, dismayed, and terrified, the king said to Jīvaka: 'Friend Jīvaka, you are not deceiving me? You are not tricking me? You are not delivering me up to an enemy?

Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca kacci maṁ samma jīvaka na vañcesi? Kacci maṁ samma jīvaka na palambhesi? Kacci maṁ samma jīvaka na paccatthikānaṁ desi? . (DN i 49-50)

Comment:

The corresponding terms are:

  • bhayaṁ chambhitattaṁ lomahaṁso
  • bhīto saṁviggo lomahaṭṭhajāto

Saṁviggo corresponds to chambhitattaṁ.

saṁviggaṁ

saṁviggaṁ: (main article see: saṁvega)

Illustration: saṁviggaṁ, quickened

Then Venerable MahāMoggallāna, knowing that Sakka, Lord of the Devas, was quickened and terrified, asked him:

Atha kho āyasmā mahāmoggallāno sakkaṁ devānamindaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā sakkaṁ devānamindaṁ etadavoca:

‘Kosiya, how did the Blessed One state to you in brief the liberation [from perceptually obscuring states] through the destruction of craving? It would be good if we, too, might get to hear that statement.’

yathākathaṁ pana te kosiya bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savaṇāyā ti. (MN i 254)

saṁsaṭṭha

saṁsagga

Renderings
Introduction

Objects of saṁsagga and saṁsaṭṭha

Sometimes the objects of saṁsagga and saṁsaṭṭha are ‘householders and ascetics’:

• A bhikkhu consorts with householders and ascetics in an unsuitable way like a layperson.

bhikkhu saṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena. (AN iii 117)

• One who remains aloof from householders and ascetics alike, who roams about homeless [free of attachment to the five aggregates], and is of few needs, he is what I call a Brahman.

Asaṁsaṭṭhaṁ gahaṭṭhehi anāgārehi cūbhayaṁ
Anokasāriṁ appicchaṁ tamahaṁ brūmi brāhmaṇaṁ. (Snp 628)

Objectless saṁsagga and saṁsaṭṭha

Sometimes the object is missing, and we parenthesise. For example:

• Remaining aloof [from householders and ascetics alike], delighted with whatever offerings enter his almsbowl, Bhaddiya, son of Godhā, meditates [happily], perseveringly, and free of grasping.

Asaṁsaṭṭho sātatiko uñchāpattāgate rato
Jhāyati anupādāno putto godhāya bhaddiyo. (Tha 860)

Here the object of asaṁsaṭṭho is missing. But the first words of verses Tha 857-860 form a list, namely: appiccho, santuṭṭho, pavivitto, asaṁsaṭṭho. This whole set of four words occurs in verse 581, where the meaning of asaṁsaṭṭho is made clear i.e. gahaṭṭhehi anāgārehi cūbhayaṁ:

• And a sage should abide with few needs, content [with what is paltry and easily gotten], living secludedly, remaining aloof from householders and ascetics alike.

Appiccho ceva santuṭṭho pavivitto vase muni
Asaṁsaṭṭho gahaṭṭhehi anāgārehi cūbhayaṁ. (Tha 581)

On the basis of this, where there is no object, we parenthesise ‘householders and ascetics.’

Illustrations
saṁsaṭṭho

saṁsaṭṭho: (main article see: saṁsagga)

Illustration: saṁsaṭṭho, engrossed in; visaṁsaṭṭho, aloof from

”If we get this, we will do it; if not, we won’t”: even in relation to teachers bent on worldly benefits, inheritors of worldly benefits, engrossed in worldly benefits, such haggling by disciples is unacceptable. So what about the Perfect One who abides completely aloof from worldly benefits?

Yopi so bhikkhave satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassapayaṁ evarūpī paṇopaṇaviyā na upeti. Evañca no assa atha naṁ kareyyāma. Na ca no evamassa na naṁ kareyyāmā ti. Kimpana bhikkhave yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati. (MN i 480)

In the first place some person lives engrossed in sensuous pleasures and spiritually unwholesome factors.

Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi.

At some time he hears the noble teaching, properly contemplates it, and applies himself in accordance with it.

So aparena samayena ariyadhammaṁ suṇāti yoniso manasikaroti dhammānudhammaṁ paṭipajjati

In doing so he lives aloof from sensuous pleasures and spiritually unwholesome factors.

so ariyadhammasavanaṁ āgamma yoniso manasikāraṁ dhammānudhammapaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. (DN ii 214)

Illustration: saṁsaṭṭho, mixed with

A bronze cup of a beverage having an excellent colour, aroma, and flavour, but mixed with poison.

āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṁsaṭṭho. (SN ii 110)

saṁsaṭṭhā

saṁsaṭṭhā: (main article see: saṁsagga)

Illustration: saṁsaṭṭhā, intermingled; visaṁsaṭṭhā, dissociated

• Penetrative discernment and consciousness: are these states intermingled or dissociated?

Yā cāvuso paññā yañca viññāṇaṁ ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā

… Is it possible to separate them in order to describe them separately?

labbhā ca panime dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetunti?

• Penetrative discernment and consciousness are intermingled not dissociated, and it is impossible to separate them in order to describe them separately.

Yā cāvuso paññā yañca viññāṇaṁ ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ

… For what one discerns, that one knows

Yañcāvuso pajānāti taṁ vijānāti.

… What one knows, that one discerns

Yaṁ vijānāti taṁ pajānāti. (MN i 292-3)

Illustration: saṁsaṭṭhā, mingling with each other [unbecomingly as regards conduct of body and speech]

Now at that time bhikkhunīs who were pupils of the nun Thullanandā dwelt mingling with each other [unbecomingly as regards conduct of body and speech].

Tena kho pana samayena thullanandāya bhikkhuniyā antevāsikā bhikkhuniyo saṁsaṭṭhā viharanti

‘Dwell mingling with each other’ means: they dwell mingling with each other unbecomingly as regards conduct of body and speech.

Saṁsaṭṭhā viharantīti saṁsaṭṭhā nāma ananulomikena kāyikavācasikena saṁsaṭṭhā viharanti. (Vin.4.239)

Illustration: saṁsaṭṭhā, consort

Do not, lady, consort with a layman or layman’s son. Be secluded [from them]. The community of bhikkhunīs indeed praises such seclusion in a sister.

māyye saṁsaṭṭhā vihari gahapatinānāpi gahapatiputtenāpi viviccayye vivekaññeva bhaginiyā saṅgho vaṇṇetī ti. (Vin.4.294)

Illustration: saṁsaṭṭho, consort

Again, the king dispatches his army at the wrong time. Those displeased by this think: ‘The king consorts with the ascetic. Could this be the ascetic’s work?

Puna ca paraṁ bhikkhave rājā akāle senaṁ uyyojeti yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti: rājā kho pabbajitena saṁsaṭṭho siyā nu kho pabbajitassa kammanti. (AN v 82)

Illustration: saṁsaṭṭhā, consorting with

In the future there will be bhikkhus who live consorting with bhikkhunīs, sikkhamānās, and sāmaṇerīs.

Puna ca paraṁ bhikkhave bhavissanti bhikkhū anāgatamaddhānaṁ bhikkhunīsikkhamānāsamaṇuddesehi saṁsaṭṭhā viharissanti. (AN iii 109)

asaṁsaṭṭho

asaṁsaṭṭho: (main article see: saṁsagga)

Illustration: asaṁsaṭṭho, remained aloof [from householders and ascetics alike]

I have remained aloof [from householders and ascetics alike] and have spoken in praise of such aloofness

asaṁsaṭṭho ceva asaṁsaggassa ca vaṇṇavādī. (SN ii 203)

asaṁsagga

asaṁsagga: (main article see: saṁsagga)

Illustration: asaṁsagga, remaining aloof [from householders and ascetics alike]

That is to say: talk about fewness of needs, talk about contentment, talk about physical seclusion, talk about remaining aloof [from householders and ascetics alike], talk about the exertion of energy… he thinks: ‘I will utter speech like this.’

Seyyathīdaṁ appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā viriyārambhakathā… iti evarūpiṁ kathaṁ kathessāmī ti. (MN iii 113)

saṁsaggā

saṁsaggā: (main article see: saṁsagga)

Illustration: saṁsaggā, consorting [with householders and ascetics]; asaṁsaggena, remaining aloof [from householders and ascetics]

By consorting [with householders and ascetics] craving is born. By remaining aloof [from householders and ascetics] it is cut.

Saṁsaggā vanatho jāto asaṁsaggena chijjati. (SN ii 158)

saṁsaggaṁ

saṁsaggaṁ: (main article see: saṁsagga)

Illustration: saṁsaggaṁ, association

I do not praise all association, nor do I criticise all association.

Nāhaṁ moggallāna sabbeheva saṁsaggaṁ vaṇṇayāmi na panāhaṁ moggallāna sabbeheva saṁsaggaṁ na vaṇṇayāmi.

I do not praise association with householders and ascetics.

Sagahaṭṭhapabbajitehi kho ahaṁ moggallāna saṁsaggaṁ na vaṇṇayāmi.

But dwellings that are quiet, undisturbed by voices, with a quiet atmosphere, remote from people, suitable for solitary retreat, I praise the association with such dwellings.

Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṁsaggaṁ vaṇṇayāmī ti. (AN iv 87-8)

saṁsaggasaṁsaṭṭho

saṁsaggasaṁsaṭṭho: (main article see: saṁsagga)

Illustration: saṁsaggasaṁsaṭṭho, in embroiling himself

He who wants his own happiness through causing others suffering, in embroiling himself in unfriendliness, from unfriendliness he will not be released.

Paradukkhūpadhānena attano sukhamicchati
Verasaṁsaggasaṁsaṭṭho verā so na parimuccati. (Dhp 291)

saṁsāra

Renderings
Introduction

Jātimaraṇasaṁsāra

We take saṁsāra and jātisaṁsāra as abbreviations for jātimaraṇasaṁsāra, which occurs just four times in the scriptures, and for which we use the term ‘the round of birth and death.’

Others’ translations of jātimaraṇasaṁsāra are:

  • the journeying-on of [repeated] births and deaths (Norman, Snp 729).
  • the journeying-on of birth and death (Norman, Snp 202; Tha 202; Tha 339).
  • wandering on in [the round of] birth and death (Bodhi, AN iv 228).

Saṁsarati’s present participles

Saṁsarati has two present participles, says PED, saṁsaraṁ and saṁsaranto: ‘wandering the round of birth and death.’ For example:

• Beings roaming and wandering the round of birth and death…

sattā… sandhāvantā saṁsarantā. (SN ii 184-5)

Bodhi: ‘Beings roaming and wandering on’

• While wandering the round of birth and death I went to hell

saṁsaraṁ hi nirayaṁ agacchisaṁ. (Tha 258)

Norman: ‘While journeying-on’

• Wandering the round of birth and death for a long time I transmigrated through [various] states of existence.

Saṁsaraṁ dīghamaddhānaṁ gatīsu parivattisaṁ. (Tha 215-6)

Norman: ‘Journeying-on for a long time.’

Saṁsaraṁ as a verb

Saṁsaraṁ is also used as a verb: ‘has wandered the round of birth and death.’

• Man has wandered the round of birth and death for a long time.

puriso dīghamaddhānaṁ saṁsaraṁ. (AN ii 10)

Bodhi: ‘A person wanders during this long time.’

Round of rebirth, not cycle

Saṁsāra is derived from sarati, which means ‘to go, flow, move along,’ says PED. This suggests linearity not circularity. Hence we prefer not to call it ‘cycle of birth and death,’ but ‘round of birth and death,’ meaning ‘a route or circuit habitually covered’ (Webster’s).

The same issue would be true of vaṭṭaṁ. Unfortunately PED does not differentiate between ‘round’ and ‘cycle’ when it gives the meaning of vaṭṭa as ‘the “round” of existences, cycle of transmigrations.’ But vaṭṭa is linked to vattati which means ‘to move, go on, proceed; to happen, take place, to be; to be in existence; to fare, to do’ (PED). Thus vaṭṭaṁ, too, is rendered here as ‘round’ not ‘cycle’:

• He has destroyed the round of rebirth, abandoned longing. The dried-up stream no longer flows. The round of rebirth, destroyed, no longer continues. This is truly the end of suffering.

Acchecchi vaṭṭaṁ byagā nirāsaṁ vusukkhā saritā na sandati. Chinnaṁ vaṭṭaṁ na vattati esevanto dukkhassā ti. (Uda 75)

Illustrations
saṁsārena

saṁsārena: (main article see: saṁsāra)

Illustration: saṁsārena, wandering the round of birth and death; saṁsāro, a round of birth and death

There are certain ascetics and Brahmanists whose doctrine and dogmatic view is this: ‘Purification comes about by wandering the round of birth and death.’

Santi kho pana sāriputta eke samaṇabrāhmaṇā evaṁ vādino evaṁ diṭṭhino saṁsārena suddhī ti.

But it is not easy to find a round of birth and death in this long time where I have not wandered, apart from the devas of the Pure Abodes.

Na kho paneso sāriputta saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi.

For if I had wandered the round of birth and death amongst the devas of the Pure Abodes I could not have come back again to this [low] plane of existence

Suddhāvāse cāhaṁ sāriputta deve saṁsareyyaṁ nayimaṁ lokaṁ punarāgaccheyyaṁ. (MN i 81)

saṁsaritvā

saṁsaritvā: (main article see: saṁsāra)

Illustration: saṁsaritvā, wanders the round of birth and death

Such a one, by destroying the first three ties to individual existence, is destined to seven more [human lifetimes] at most. For seven more [human lifetimes] at most he roams and wanders the round of birth and death amongst devas and men and then puts an end to suffering.

So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti.

or he is reborn amongst [human] families. Having roamed and wandered the round of birth and death amongst two or three [human] families he puts an end to suffering

kolaṅkolo hoti dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. (AN i 232)

Comment:

The Buddha said if Venerable Ānanda did not attain arahantship in this lifetime, he would be Lord of the Devas seven times, and the king of Jambudīpa for seven times (AN i 228). Thus sattakkhattuparamo means one who is destined to seven more [human lifetimes] at most. Deva rebirths do not count.

saṁsarataṁ

saṁsarataṁ: (main article see: saṁsāra)

Illustration: saṁsarataṁ, wandering the round of birth and death; saṁsaro, the round of birth and death

The round of birth and death is long-lasting beyond conception.

Anamataggoyaṁ bhikkhu saṁsāro

A first point is not to be discerned of beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, roaming and wandering the round of birth and death.

pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. (SN ii 181-2)

saṁsaritaṁ

saṁsaritaṁ: (main article see: saṁsāra)

Illustration: saṁsaritaṁ, wandered the round of birth and death

It is through not fathoming, not penetrating the four noble truths, that you and I for a long time have roamed and wandered the round of birth and death.

catunnaṁ bhikkhave ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. (DN ii 90)

jātimaraṇasaṁsāro

jātimaraṇasaṁsāro: (main article see: saṁsāra)

Illustration: jātimaraṇasaṁsāro, round of birth and death

This is their latest body. This is their final body. There are now no further rounds of birth and death [for them], and no renewed states of individual existence.

Tesamayaṁ pacchimako carimoyaṁ samussayo
Jātimaraṇasaṁsāro natthi dāni punabbhavo ti. (Tha 202)

jātisaṁsāraṁ

jātisaṁsāraṁ: (main article see: saṁsāra)

Illustration: jātisaṁsāraṁ, I roamed countless rounds of birth and death

I roamed countless rounds of birth and death without respite. It brought me suffering. Now my mass of suffering has disappeared.

Anekajātisaṁsāraṁ sandhāvissaṁ anibbisaṁ
Tassa me dukkhajātassa dukkhakkhandho aparaddho ti. (Tha 78)

jātisaṁsāro

jātisaṁsāro: (main article see: saṁsāra)

Illustration: jātisaṁsāro, the round of birth and death

The round of birth and death is destroyed

There are now [for me] no renewed states of individual existence

natthi dāni punabbhavo. (Tha 908)

saṁsāram

saṁsāram: (main article see: saṁsāra)

Illustration: saṁsāram, round of birth and death

He ends up in a womb in the world beyond undergoing successive rounds of birth and death.

Upeti gabbhañca parañca lokaṁ saṁsāramāpajja paramparāya. (Tha 784-5)

sakyaputtiya

Renderings
Introduction

Sakyaputto: Sakyan bhikkhus

Sakyaputto is a term reserved for Sakyan bhikkhus. For example, Upanando Sakyaputto, Hatthako Sakyaputto, and others.

Why were Sakyan bhikkhus called putto? Perhaps they were much younger than other ascetics, especially in the early years of the Buddha’s ministry. The Buddha was so much younger than contemporary religious teachers that King Pasenadi doubted he was enlightened at all (SN i 68). If so, then sakyaputto does not mean ‘son of the Sakyan clan’ but ‘young Sakyan bhikkhu.’ This is in accordance with Bhikkhu Bodhi’s rendering of devaputta as ‘young deva.’ He says devaputtas are ‘young devas newly arisen in their respective heavenly planes’ (CDB p.75).

Only bhikkhus of the Sakyan clan were given the -putto suffix, not other clans.

Gotamo Sakyaputto: shades of glory

But Gotamo Sakyaputto could not possibly mean ‘Gotama, the young Sakyan bhikkhu.’ Here sakyaputto has shades of glory. We treat it accordingly: ‘the Sakyans’ Son’:

• Glory to Aṅgīrasa, the Sakyans’ radiant Son.

aṅgīrasassa namatthu sakyaputtassa sirīmato. (DN iii 196)

Sakyaputtiya: disciple of the Sakyans’ Son

Sakyaputtiya is a compound, says PED: sakyaputta + iya ‘belonging to the Sakyans’ Son,’ which we take as ‘disciple of the Sakyans’ Son.’

Bhikkhunī: [spiritual] daughter of the Sakyan

The comparable term for bhikkhunī is samaṇī sakyadhītā (Vin.4.220): ‘female ascetic, [spiritual] daughter of the Sakyan.’ The Buddha likewise called bhikkhus his spiritual sons:

• You are my spiritual sons, born of my mouth, born of the teaching.

Tassa me tumhe puttā orasā mukhato jātā dhammajā. (Iti 101)

Orasa means ‘true or legitimate,’ says DOP.

Illustrations
sakko

sakko: (main article see: sakyaputtiya)

Illustration: sakko, the Sakyan

Nandiya the Sakyan approached the Blessed One, venerated him, and sat down at a respectful distance.

nandiyo sakko yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. (SN v 403)

sakyaputtā

sakyaputtā: (main article see: sakyaputtiya)

Illustration: sakyaputtā, young Sakyan bhikkhus

In the Eastern Bamboo Grove young Sakyan bhikkhus, companions,

Pācīnavaṁsadāyamhi sakyaputtā sahāyakā

Having given up no small store of wealth, delighted with whatever offerings enter their almsbowls

Pahāyānappake bhoge uñchāpattāgate ratā. (Tha 155)

sakyaputto

sakyaputto: (main article see: sakyaputtiya)

Illustration: sakyaputto, the young Sakyan bhikkhu

Once, Hatthaka, the young Sakyan bhikkhu, was overthrown in debate.

Tena kho pana samayena hatthako sakyaputto vādakkhitto hoti. (Vin.4.2)

Illustration: sakyaputto, the Sakyans’ Son

The ascetic Gotama, the Sakyans’ Son, who went forth [into the ascetic life] from a Sakyan clan

samaṇo gotamo sakyaputto sakyakulā pabbajito. (MN i 502)

Illustration: sakyaputta, young Sakyan bhikkhu; sakyaputtiyā, disciples of the Sakyans’ Son

Having given the young Sakyan bhikkhu, Venerable Upananda, a kahāpaṇa of money, that man complained, muttered, and grumbled that ‘Just as we accept gold and silver, so do these ascetic disciples of the Sakyans’ Son.

Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṁ datvā ujjhāyati khīyati vipāceti: yatheva mayaṁ rūpiyaṁ paṭiggaṇhāma evameva ime samaṇā sakyaputtiyā rūpiyaṁ paṭiggaṇhantī ti. (Vin.3.237)

sakyaputtiyo

sakyaputtiyo: (main article see: sakyaputtiya)

Illustration: sakyaputtiyo, disciple of the Sakyans’ Son

Do you, O worthless man, claim to be an ascetic disciple of the Sakyans’ Son?

Tvampi nāma moghapurisa samaṇo sakyaputtiyo paṭijānissī ti?'. (DN iii 7)

sakyaputtiyā

sakyaputtiyā: (main article see: sakyaputtiya)

Illustration: sakyaputtiyā, disciples of the Sakyans’ Son

These ascetic disciples of the Sakyans’ Son are shameless

alajjino ime samaṇā sakyaputtiyā. (Uda 44)

Illustration: sakyaputtiyo, disciple of the Sakyans’ Son

That bhikkhu who indulges in sexual intercourse becomes not an ascetic, not a disciple of the Sakyans’ Son.

Yo bhikkhu methunaṁ dhammaṁ paṭisevati assamaṇo hoti asakyaputtiyo. (Vin.1.96)

Illustration: sakyaputtiya, disciple of the Sakyans’ Son

There is no gratitude and thankfulness in some person here claiming to be a disciple of the Sakyans’ Son.

Na tveva idhekacce sakyaputtiyapaṭiññe siyā kāci kataññutā kataveditā. (SN ii 272)

Illustration: sakyaputtiya, disciples of the Sakyans’ Son

Who is here, friend?

Ko'ttha āvuso ti?

Friend, I am a bhikkhu.

Ahamāvuso bhikkhū ti.

Of which group of bhikkhus, friend?

Katamesaṁ āvuso bhikkhūnan ti?

The ascetic disciples of the Sakyans’ Son, friend.

Samaṇānaṁ āvuso sakyaputtiyānan ti. (AN v 196)

saṅkappa

Renderings
Introduction

Introduction: saṅkappa and vitakka

The following quotes show that saṅkappa and vitakka are synonyms:

1) Unvirtuous, spiritually unwholesome thoughts (vitakkā) are ‘flies.’… On him who does not guard the senses of sight and hearing, whose sense faculties are unrestrained [from grasping, through mindfulness], his thoughts (saṅkappā) bound up with attachment will attack him like flies.

Pāpakā akusalā vitakkā makkhikā… Aguttaṁ cakkhusotasmiṁ indriyesu asaṁvutaṁ makkhikā anupatissanti saṅkappā rāganissitā. (AN i 280)

2) But where, carpenter, are these spiritually wholesome thoughts (saṅkappā) stopped without remainder? Their ending is spoken of too. As to this, carpenter, a bhikkhu, with the subsiding of thinking (vitakka) and pondering… enters and abides in second jhāna. Here do these spiritually wholesome thoughts (saṅkappā) cease without remainder.

Ime ca thapati kusalasaṅkappā kuhiṁ aparisesā nirujjhanti. Nirodhopi nesaṁ vutto. Idha thapati bhikkhū vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁjhānaṁ upasampajja viharati. Etthete kusalasaṅkappā aparisesā nirujjhanti. (MN ii 27-8)

3) Whatever thought (saṅkappaṁ) I wish to think, I think. Whatever thought I do not wish to think, I do not think. Indeed, brahman, I am master of the mind in the ways of thought (vitakkapathe).

yaṁ saṅkappaṁ ākaṅkhāmi saṅkappetuṁ taṁ saṅkappaṁ saṅkappemi. Yaṁ saṅkappaṁ nākaṅkhāmi saṅkappetuṁ na taṁ saṅkappaṁ saṅkappemi. Ahañhi brāhmaṇa cetovasippatto vitakkapathe. (AN ii 36)

Illustrations
saṅkappo

saṅkappo: (main article see: saṅkappa)

Illustration: saṅkappo, thought

Three spiritually unwholesome ways of thought: sensuous thought, unbenevolent thought, malicious thought.

Tayo akusalasaṅkappā: kāmasaṅkappo vyāpādasaṅkappo vihiṁsāsaṅkappo.

Three spiritually wholesome ways of thought: unsensuous thought, benevolent thought, compassionate thought.

Tayo kusalasaṅkappā: nekkhammasaṅkappo avyāpādasaṅkappo avihiṁsāsaṅkapo. (DN iii 215)

Because of mental imagery of visible objects, thought of visible objects arises

rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo

Because of thought of visible objects, desire for visible objects arises

rūpasaṅkappaṁ paṭicca uppajjati rūpacchando. (SN ii 144)

For one who has right thought, wrong thought is purged away, and those many unvirtuous, spiritually unwholesome factors that arise due to wrong thought, those also are purged away from him, while those many spiritually wholesome factors that arise due to right thought reach perfection through spiritual cultivation.

Sammāsaṅkappassa bhikkhave micchāsaṅkappo viritto hoti ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti. Sammāsaṅkappa paccayā ca aneke kusalā dhammā bhāvanā pāripūriṁ gacchanti. (AN v 218)

From right perception [of reality] arises right thought; from right thought arises right speech.

Sammādiṭṭhissa bho sammāsaṅkappo pahoti sammāsaṅkappassa sammāvācā pahoti sammāvācassa sammākammanto pahoti. (DN ii 217)

Since there is indeed a world beyond, one who thinks ‘There is no world beyond’ has wrong thought.

santaṁ yeva kho pana paraṁ lokaṁ natthi paro loko ti saṅkappeti svāssa hoti micchāsaṅkappo. (MN i 402)

Illustration: saṅkappa, thought

In whatever direction the one of extensive wisdom goes, in that very direction I am inclined also to go.

Yaṁ yaṁ disaṁ vajati bhūripañño sa tena teneva nato’hamasmi.

But I am old and feeble, therefore my body does not go there, but I go constantly through the mechanism of thought, for my mind, brahman, is joined to him.

Jiṇṇassa me dubbalathāmakassa teneva kāyo na paleti tattha
Saṅkappayantāya vajāmi niccaṁ mano hi me brāhmaṇa tena yutto. (Snp 1143-4)

manasaṅkappo

manasaṅkappo: (main article see: saṅkappa)

Illustration: manasaṅkappo, thought

He has an unbenevolent mind and hateful thoughts: “May those beings be killed, slaughtered, annihilated, or destroyed, or may they not exist at all.”

vyāpannacitto kho pana hoti paduṭṭhamanasaṅkappo. Ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun ti. (MN iii 49)

But one who is perfect in virtue, free of attachment, inwardly collected, and whose thoughts are pure, is indeed worthy of the ochre [robe].

Yo ca sīlena sampanno vītarāgo samāhito
Odātamanasaṅkappo sa ve kāsāvamarahati. (Tha 972)

Illustration: saṅkappa, reflection (= parivitakko)

Knowing my reflection (saṅkappa), the Teacher, unsurpassed in the world, through his psychic power approached me with a mind-made body.

Mama saṅkappamaññāya satthā loke anuttaro
Manomayena kāyena iddhiyā upasaṅkami. (AN iv 235)

Comment:

The Anuruddha Sutta says while Venerable Anuruddha was alone in solitary retreat, this reflection (parivitakko) arose in his mind.

Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

‘This teaching is for those of few needs, not for those who are full of needs’ etc

Appicchassāyaṁ dhammo nāyaṁ dhammo mahicchassa

And the other eight thoughts of a Great Man (aṭṭha mahā purisavitakkā). (AN iv 228)

saṅkappā

saṅkappā: (main article see: saṅkappa)

Illustration: saṅkappā, mind

Bhikkhus, be diligently applied [to the practice], be mindful, virtuous, and have well-collected minds. Supervise your minds [with mindfulness].

Appamattā satimanto susīlā hotha bhikkhavo
Susamāhitasaṅkappā sacittamanurakkhatha. (DN ii 120)

Compare:

• The mind is collected and concentrated.

samāhitaṁ cittaṁ ekaggaṁ. (SN iv 125)

Illustration: saṅkappo, mind

He who with restless mind talks much frivolous speech, whose mind is uncollected, who takes no delight in the true teaching, is a fool.

Yo uddhatena cittena samphañca bahubhāsati
Asamāhitasaṅkappo asaddhammarato mago. (AN ii 23)

Compare:

• uncollected mind

Illustration: saṅkappo, intent

Let both householders and ascetics think this was done by me. Let them be under my will in whatever their duties. Such is the intent of the fool. His desire and conceit grow.

Mameva kataṁ maññantū gihī pabbajitā ubho
Mameva ativasā assu kiccākiccesu kismiñci
Iti bālassa saṅkappo icchā māno ca vaḍḍhati. (Dhp 74)

Illustration: saṅkappo, objective

Long I wandered, objective unfulfilled, doubtful and uncertain [about the way of spiritual fulfilment, and of unfulfilment], in quest of the Perfect One.

Apariyositasaṅkappo vicikiccho kathaṅkathī
Vicariṁ dīghamaddhānaṁ anvesanto tathāgataṁ. (DN ii 287)

He has fulfilled the objectives and aspirations related to the fundamental principles of the religious life.

pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ. (DN ii 224)

If a bhikkhu intentionally deprives a human being of life or provides him with a means to die or glorifies the beauty of death or encourages him to die, saying “My good fellow, what use to you is this wretched and difficult life? Death for you is better than life”; or with this thought and objective in mind glorifies in various ways the beauty of death, or encourages him to die, he is pārājika, no longer in communion.

Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya maraṇavaṇṇaṁ vā saṁvaṇṇeyya maraṇāya vā samādapeyya: ambho purisa kiṁ tuyhaminā pāpakena dujjīvitena matante jīvitā seyyo ti iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya maraṇāya vā samādapeyya ayampī pārājiko hoti asaṁvāso ti. (Vin.3.73)

The Word Commentary says:

• Objective in mind: aware of death, wishing for death, intending death

cittasaṅkappo ti maraṇasaññī maraṇacetano maraṇādhippāyo. (Vin.3.74)

Illustration: saṅkappā, objective

The objectives I had as my goal when I entered my hut have been accomplished.

Te me ijjhaṁsu saṅkappā yadattho pavisiṁ kuṭiṁ. (Tha 60)

paripuṇṇasaṅkappo

paripuṇṇasaṅkappo: (main article see: saṅkappa)

Illustration: paripuṇṇasaṅkappo, objectives are fulfilled

I am one whose objectives are fulfilled, like the full moon on the fifteenth day [of the half-month]. All my perceptually obscuring states are destroyed. There are now [for me] no renewed states of individual existence.

Sohaṁ paripuṇṇasaṅkappo cando pannaraso yathā
Sabbāsavaparikkhīṇo natthi dāni punabbhavo ti. (Tha 546)

paripuṇṇasaṅkappā

paripuṇṇasaṅkappā: (main article see: saṅkappa)

Illustration: paripuṇṇasaṅkappā, objectives fulfilled

Although these bhikkhunīs were pleased with Nandaka's explanation of the teaching, their objectives were not fulfilled…

tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva honti no ca kho paripuṇṇasaṅkappā ti. (MN iii 276)

Illustration: paripuṇṇasaṅkappā, satisfied

The six khattiyas were delighted and satisfied with their respective gains: ‘What we wanted, desired, aimed at and strove for, we have got.’

atha kho bho te cha khattiyā yathāsakena lābhena attamanā ahesuṁ paripuṇṇasaṅkappā yaṁ vata no ahosi icchitaṁ yaṁ ākaṅkhitaṁ yaṁ adhippetaṁ yaṁ adhipatthitaṁ taṁ no laddhanti. (DN ii 236)

paripuṇṇasaṅkappo

paripuṇṇasaṅkappo: (main article see: saṅkappa)

Illustration: paripuṇṇasaṅkappo, satisfied

When one is pleased and satisfied with certain visible objects, then one does not desire any other visible object higher or more sublime that those visible objects.

Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo so tehi rūpehi aññaṁ rūpaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. (SN i 80)

A woman or man examining the facial image in the mirror would endeavour to remove a speck or stain. When he no longer sees it he is pleased and satisfied, thinking, ‘How wonderful indeed for me. I am indeed clean.’

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā tenevattamano hoti paripuṇṇasaṅkappo lābhā vata me paripuṇṇaṁ vata me ti. (AN v 92)

saṅkhata

Renderings
Illustrations

Illustration: saṅkhata, what is originated

Bhikkhus, it is with what is originated as their basis that unvirtuous, spiritually unwholesome factors arise, not without what is originated.

Saṅkhatārammaṇā bhikkhave uppajjanti pāpakā akusalā dhammā no asaṅkhatārammaṇā. (AN i 83)

Illustration: saṅkhata, the originated

And why do you call them mental factors

kiñca bhikkhave saṅkhāre vadetha?

They originate the originated therefore they are called mental factors.

saṅkhataṁ abhisaṅkharontī ti bhikkhave tasmā saṅkhārā ti vuccanti

And what is the originated that they originate?

Kiñca saṅkhataṁ abhisaṅkharonti

They originate

• originated bodily form into the state of bodily form

rūpaṁ rūpattāya saṅkhataṁ abhisaṅkharonti

• originated sense impression into the state of sense impression

vedanaṁ vedanattāya saṅkhataṁ abhisaṅkharonti

• originated perception into the state of perception

saññaṁ saññattāya saṅkhataṁ abhisaṅkharonti

• originated mental factors into the state of mental factors

saṅkhāre saṅkhārattāya saṅkhataṁ abhisaṅkharonti

• originated fields of sensation into the state of the fields of sensation

viññāṇaṁ viññāṇattāya saṅkhataṁ abhisaṅkharonti;

Therefore they are called mental factors. (SN iii 87)

Comment:

-ttāya indicates a neuter abstract noun in the genitive or dative case and therefore expresses the state, nature or quality of being that which is denoted by the noun (PGPL, para 581). The dative case indicates the place to which motion is directed: 'a few go to heaven'; 'he takes me to the water' (PGPL, para597.viii). I have taken this meaning here, using the dative case to indicate the result of originative activity.

Illustration: saṅkhata, originated

Lady, is the noble eightfold path originated or unoriginated?

Ariyo panayye aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato ti?

The noble eightfold path is originated.

Ariyo kho āvuso visākha aṭṭhaṅgiko maggo saṅkhato ti. (MN i 300)

How could it be that what is born, brought about, originated, destined to decay, not decay? It is not possible.

Taṁ kutettha bhikkhave labbhā yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati. (S.5.164)

From whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.

Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ. (Iti 61)

Pleasant sense impression is unlasting, originated, and dependently arisen. It is destined to be destroyed, to disappear, to pass away, to cease.

Sukhā pi kho ānanda vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. (DN ii 66)

Of phenomena either originated or unoriginated

Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā

the passing away [of originated phenomena] is reckoned as best of them

virāgo tesaṁ dhammānaṁ aggamakkhāyati. (AN ii 34)

If there were no unborn, no not-brought-about, no unproduced, no unoriginated, then no deliverance would be discernable from what is born, brought about, produced, originated.

No ce taṁ bhikkhave abhavissā ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha. (Uda 80)

Illustration: saṅkhata, originated/unoriginated

There are three marks of the originated.

Tīṇi'māni bhikkhave saṅkhatassa saṅkhatalakkhaṇāni

• an arising is discernable

• a disappearance is discernable

• a changeability while persisting is discernable.

ṭhitassa aññathattaṁ paññāyati. (AN i 152)

There are three marks of the unoriginated

Tīṇi'māni bhikkhave asaṅkhatassa asaṅkhatalakkhaṇāni. Katamāni tīṇi:

• an arising is not to be discerned

na uppādo paññāyati

• a disappearance is not to be discerned

na vayo paññāyati

• a changeability while persisting is not to be discerned

na ṭhitassa aññathattaṁ paññāyati. (AN i 152)

Illustration: saṅkhata, unoriginated

What is the unoriginated?

Katamañca bhikkhave asaṅkhataṁ:

The destruction of attachment, hatred, and undiscernment of reality. This is called the unoriginated.

yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṁ vuccati bhikkhave asaṅkhataṁ. (SN iv 368-373)

Illustration: saṅkhata, prepared

One gives well-prepared food, good quality, excellent, and delicious.

Susaṅkhataṁ bhojanaṁ yā dadāti suciṁ paṇītaṁ rasasā upetaṁ. (AN ii 63)

Illustration: saṅkhata, contrived

That view is brought about, contrived, thought out, and dependently arisen

Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. (AN v 186-7)

Illustration: saṅkhata, made

A well-made float

saṅkhā

Renderings
Illustrations

Illustration: saṅkhā, conception

What one perceives, one thinks about. What one thinks about, one perceptually entrenches. Due to what one perceptually entrenches, entrenched perception and conception assail a man in relation to visible objects known via the visual sense whether past, future, or present.

Yaṁ sañjānāti taṁ vitakketi. Yaṁ vitakketi taṁ papañceti. Yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. (MN i 111)

Lord of the Devas, the basis, origin, object of genesis and production, of thought is entrenched perception and conception. When there is entrenched perception and conception, thought arises. Without entrenched perception and conception, there is no thought.

Vitakko kho devānaminda papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo papañcasaññāsaṅkhāya sati vitakko hoti papañcasaññāsaṅkhāya asati vitakko na hotī ti. (D.2.277)

saṅkhāya

saṅkhāya: (main article see: saṅkhā)

Illustration: saṅkhāya, conception

A wise person should completely destroy the origin of entrenched conception, the notion “I am.”

mūlaṁ papañcasaṅkhāya mantā asmī ti sabbamuparundhe. (Snp 916)

Illustration: saṅkhāya, conception; saṅkhaṁ nopeti, beyond the limits of conception

Beings who perceive [only] what can be expressed and are entrenched in what can be expressed, not profoundly understanding what is expressed, they come under the yoke of death;

Akkheyyasaññino sattā akkheyyasmiṁ patiṭṭhitā.
Akkheyyaṁ apariññāya yogamāyanti maccuno.

But if one profoundly understands what can be expressed, and does not think ‘I am the expressor,’ the mind’s liberation is achieved, the unsurpassed Peaceful State.

Akkheyyañca pariññāya akkhātāraṁ na maññati
Phūṭṭho vimokkho manasā santipadamanuttaraṁ.

Perfectly understanding what can be expressed, the Peaceful One delights in the Peaceful State.

Sa ce akkheyyasampanno santo santipade rato

The one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.

Saṅkhāya sevī dhammaṭṭho saṅkhaṁ nopeti vedagū ti. (Iti 53)

Comment

Though the one of great wisdom has transcended self-centredness he might still say ‘I speak,’

So vītivatto maññanaṁ sumedho
Ahaṁ vadāmī ti pi so vadeyya

and he might say ‘They speak to me.’

Mamaṁ vadantī ti pi so vadeyya

Proficient, understanding conventional terminology, he makes use of such terms merely for the purposes of communication.

Loke samaññaṁ kusalo viditvā
Vohāramattena so vohareyyā ti. (SN i 14-15)

na upeti saṅkhaṁ

na upeti saṅkhaṁ: (main article see: saṅkhā)

Illustration: na upeti saṅkhaṁ, beyond the limits of conception

Just as a flame tossed about by the force of the wind vanishes, and is beyond the limits of conception, so a sage liberated from immaterial-factors-and-body vanishes, and is beyond the limits of conception.

Acci yathā vātavegena khitt atthaṁ paleti na upeti saṅkhaṁ;
Evaṁ muni nāmakāyā vimutto atthaṁ paleti na upeti saṅkhaṁ. (Snp 1074)

Comment:

This is explained two verses later as follows:

There is no measuring of one who has vanished. That no longer exists in relation to which one might speak of him. When all points of reference are removed, then all ways of talking about him are also removed.

Atthaṅgatassa na pamāṇamatthi yena naṁ vajjuṁ taṁ tassa natthi
Sabbesu dhammesu samūhatesu samūhatā vādapathā pi sabbe ti. (Snp 1076)

Comment:

• The Perfect One has abandoned that bodily form… field of sensation by which one knowing the Perfect One might know him. It is chopped down at the root, completely and irreversibly destroyed, never to arise again in future.

Yena rūpena… viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ… viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvakataṁ āyatiṁ anuppādadhammaṁ.

… The Perfect One is liberated from being reckoned in terms of bodily form… field of sensation, Vaccha, he is profound, immeasurable, unfathomable like the ocean

Rūpasaṅkhāvimutto… Viññāṇasaṅkhāvimutto kho vaccha tathāgato gambhīro appameyyo duppariyogāho seyyathā pi mahāsamuddo. (MN i 488)

Illustration: saṅkhā, consideration

‘But while I am staying in this quiet grove, unestablished mindfulness is not established…’: Bhikkhus, on the basis of that consideration, that bhikkhu should depart from that quiet grove, he should not remain.

Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti… Tena bhikkhave bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ na vatthabbaṁ. (MN i 105)

saṅkhāya

saṅkhāya: (main article see: saṅkhā)

Illustration: saṅkhāya, ulterior motive

He visits families with an ulterior motive, he takes a seat with an ulterior motive, he explains the teaching with an ulterior motive, he restrains the calls of nature with an ulterior motive.

So saṅkhāya kulāni upasaṅkamati saṅkhāya nisīdati saṅkhāya dhammaṁ bhāsati saṅkhāya uccārapassāvaṁ sandhāreti. (AN ii 143)

saṅkhātuṁ

saṅkhātuṁ: (main article see: saṅkhā)

Illustration: saṅkhātuṁ, reckon

There are devas whose life-span is not to be reckoned by counting or computation.

Santi bhante devā yesaṁ na sakkā gaṇanāya vā saṅkhānena vā āyuṁ saṅkhātuṁ. (DN iii 111)

saṅkhaṁ gacchati

saṅkhaṁ gacchati: (main article see: saṅkhā)

Illustration: saṅkhaṁ gacchati, reckoned

Whenever the gross material acquired self is present, it is not reckoned as a mind-made material acquired self, nor an immaterial acquired self. It is reckoned only as a gross material acquired self on that occasion.

yasmiṁ samaye oḷāriko attapaṭilābho hoti neva tasmiṁ samaye manomayo attapaṭilābho ti saṅkhaṁ gacchati. Na arūpo attapaṭilābho ti saṅkhaṁ gacchati. 'Oḷāriko attapaṭilābho'tveva tasmiṁ samaye saṅkhaṁ gacchati. (DN i 202)

From a cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, and from ghee comes cream of ghee. When there is milk, it is not then reckoned as cream or butter or ghee or cream of ghee. It is reckoned then only as milk.

gavā khīraṁ khīramhā dadhi dadhimhā navanītaṁ navanītamhā sappi sappimhā sappimaṇḍo yasmiṁ samaye khīraṁ hoti neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati. Na navanītanti saṅkhaṁ gacchati. Na sappīti saṅkhaṁ gacchati. Na sappimaṇḍoti saṅkhaṁ gacchati. Khīraṁ tveva tasmiṁ samaye saṅkhaṁ gacchati. (DN i 201)

saṅkhāya

saṅkhāya: (main article see: saṅkhā)

Illustration: saṅkhāya, having reflected

There are eight statements spoken by Sakka, Lord of the Devas, in praise of the Blessed One that are in accordance with reality. Having reflected on them we rejoice.

atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā te ca mayaṁ saṅkhāya modāmā ti. (DN ii 228)

He for whom, having reflected on the world through and through, there is no spiritual instability in relation to anything in the world… he has overcome birth and old age, I declare.

Saṅkhāya lokasmiṁ parovarāni
Yassiñjitaṁ natthi kuhiñci loke. (Snp 1048)

Comment:

Iñjitaṁ: ‘spiritual instability.’ For example:

• The notion “I am” is a matter of spiritual instability,

asmī ti bhikkhave iñjitametaṁ. (SN iv 203)

Having heard the teaching explained by the Sublime One, having reflected [on it], the disciple of excellent wisdom should make [appropriate] use of almsfood, abodes, beds and seats, and water to wash his robes.

Piṇḍaṁ vihāraṁ sayanāsanañca āpañca saṅghāṭirajūpavāhanaṁ
Sutvāna dhammaṁ sugatena desitaṁ saṅkhāya seve varapaññasāvako. (Snp 391)

Illustration: saṅkhāya, on reflection

Four supports: here a bhikkhu on reflection pursues something, or endures it, or avoids it, or dispels it.

Cattāri apassenāni: idhāvuso bhikkhu saṅkhāyekaṁ paṭisevati saṅkhāyekaṁ adhivāseti saṅkhāyekaṁ parivajjeti saṅkhāyekaṁ vinodeti. (DN iii 224)

Illustration: saṅkhāya, with reflectiveness

He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.

Yodha puññañca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ve bhikkhū ti vuccati. (SN i 182)

‘The bhikkhu who in the face of sensuous pleasures lives the religious life with reflectiveness, free of craving, ever mindfully, and inwardly at peace, for him there are no states of spiritual instability.

Kāmesu brahmacariyavā vītataṇho sadā sato
Saṅkhāya nibbuto bhikkhu tassa no santi iñjitā. (Snp 1041)

saṅkhāra

Renderings
Introduction

Saṅkhārakkhandha: the aggregate of mental factors

Saṅkhāra has either an active or passive sense, meaning either:

1) ‘the things that are produced by a combination of co-operating factors,’ or

2) ‘factors (or forces) that function together in producing an effect.’ (Bodhi, MLDB Intro p.55).

We call these 1) ‘originated phenomena’ and 2) ‘mental factors.’ The fourth khandha is defined following the second sense:

And why do you call them mental factors

kiñca bhikkhave saṅkhāre vadetha?

They originate the originated therefore they are called mental factors.

saṅkhataṁ abhisaṅkharontī ti bhikkhave tasmā saṅkhārā ti vuccanti

And what is the originated that they originate?

Kiñca saṅkhataṁ abhisaṅkharonti

They originate

• originated bodily form into the state of bodily form

rūpaṁ rūpattāya saṅkhataṁ abhisaṅkharonti

• originated sense impression into the state of sense impression

vedanaṁ vedanattāya saṅkhataṁ abhisaṅkharonti

• originated perception into the state of perception

saññaṁ saññattāya saṅkhataṁ abhisaṅkharonti

• originated mental factors into the state of mental factors

saṅkhāre saṅkhārattāya saṅkhataṁ abhisaṅkharonti

• originated fields of sensation into the state of the fields of sensation

viññāṇaṁ viññāṇattāya saṅkhataṁ abhisaṅkharonti;

Therefore they are called mental factors. (SN iii 87)

Comment:

-ttāya indicates a neuter abstract noun in the genitive or dative case and therefore expresses the state, nature or quality of being that which is denoted by the noun (PGPL, para 581). The dative case indicates the place to which motion is directed: 'a few go to heaven'; 'he takes me to the water' (PGPL, para597.viii). I have taken this meaning here, using the dative case to indicate the result of originative activity.

Saṅkhārakkhandha is also defined in terms of cetanā and sañcetanā, as follows:

• What are mental factors (i.e. saṅkhārakkhandha)? The aggregate of intentional effort (cetanākāyā) is sixfold: intentional effort in relation to visible objects, audible objects, smellable objects, tasteable objects, tangible objects, and mentally known objects.

katame ca bhikkhave saṅkhārā. Chayime bhikkhave cetanākāyā. Rūpasañcetanā saddasañcetanā gandhasañcetanā rasasañcetanā phoṭṭhabbasañcetanā dhammasañcetanā. (SN iii 60)

For discussion on calling cetanā intentional effort, not intention, see Glossary sv Cetanā.

Passive sense: originated phenomenon

For example:

The ignorant Everyman considers bodily form to be the [absolute] Selfhood. That considering is an originated phenomenon. What is the basis, origin, object of genesis and production of that originated phenomenon? When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises. That originated phenomenon is born from that.

rūpaṁ attato samanupassati. Yā kho pana sā bhikkhave samanupassanā saṅkhāro so. So pana saṅkhāro kinnidāno kiṁsamudayo kiñjātiko kimpabhavoti. Avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā. Tatojo so saṅkhāro. (SN iii 96)

Activity

In some circumstances saṅkhāra means activity, not necessarily intentional:

• In-breathing and out-breathing are bodily activity. Thinking and pondering are speech activity. Perception and sense impression are mental activity.

Assāsapassāsā kho āvuso visākha kāyasaṅkhāro vitakkavicārā vacīsaṅkhāro saññā ca vedanā ca cittasaṅkhāro ti. (MN i 301)

The abhi- prefix

With acts of psychic power the abhi- prefix is applied consistently. In some words, like ‘aspiration,’ it sometimes occurs, sometimes not, and is without significance.

• Then the Blessed One performed an act of psychic power (tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi) such that the brahman Brahmāyu saw that the Blessed One’s penis was enclosed in a sheath. (MN ii 143)

Saṅkhāra and originated phenomenon

Illustration: saṅkhāra, originated phenomenon

Or he is unsure, doubtful, undecided about the [perfection of the] true teaching.

kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme

That unsureness, doubt, and undecidedness about the [perfection of the] true teaching is an originated phenomenon

yā kho pana sā bhikkhave kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. (SN iii 100)

Ānanda, I have taught the successive ending of originated phenomena.

anupubbasaṅkhārānaṁ nirodho akkhāto

For one who attains:

• first jhāna, speech is ended.

paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti

• second jhāna, thinking and pondering are ended.

vitakkavicārā niruddhā honti

• third jhāna, rapture is ended.

pīti niruddhā hoti

• fourth jhāna, breathing is ended.

assāsapassāsā niruddhā honti

• the state of awareness of boundless space, the perception of the refined material states of awareness is ended.

rūpasaññā niruddhā hoti

• the state of awareness of boundless consciousness, the perception of the state of awareness of boundless space is ended.

ākāsānañcāyatanasaññā niruddhā hoti

• the state of awareness of nonexistence, the perception of the state of awareness of boundless consciousness is ended.

viññāṇañcāyatanasaññā niruddhā hoti

• the ending of perception and sense impression, perception and sense impression are ended.

saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti

• For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.

khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti. (SN iv 217)

Illustration: saṅkhāra, originated phenomena

I do not have the thoughts “I have been” or “I will be.” Originated phenomena will pass away. What lamentation is there in that?

Na me hoti ahosin ti bhavissan ti na hoti me
Saṅkhārā vigamissanti tattha kā paridevanā. (Tha 715)

There is no fear for one who perceives according to reality the pure and simple origination of phenomena, and the pure and simple continuity of originated phenomena, captain.

suddhaṁ dhammasamuppādaṁ suddhaṁ saṅkhārasantatiṁ
passantassa yathābhūtaṁ na bhayaṁ hoti gāmaṇi. (Tha 716)

Now see, bhikkhus! That mountain’s name has vanished, those people have died, and that Blessed One has passed away to the Untroubled-without-residue.

Passatha bhikkhave sā cevimassa pabbatassa samaññā antarahitā. Te ca manussā kālakatā. So ca bhagavā parinibbuto.

Thus unlasting are originated phenomena, thus unenduring are originated phenomena, thus unconsoling are originated phenomena. It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.

Evaṁ aniccā bhikkhave saṅkhārā evaṁ addhuvā bhikkhave saṅkhārā evaṁ anassāsikā bhikkhave saṅkhārā. Yāvañcidaṁ bhikkhave alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ. (SN ii 191)

What, Ānanda, is the perception of the unlastingness of all originated phenomena?

Katamācānanda sabbasaṅkhāresu aniccasaññā

In this regard a bhikkhu is revolted, appalled, and disgusted by all originated phenomena.

Idhānanda bhikkhu sabbasaṅkhārehi aṭṭīyati harāyati jigucchati. (AN v 111)

This is indeed a matter difficult to realise, namely the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. (DN ii 36)

But why do you assume ‘a being’? That is just your acquiescence in wrong view [of reality], Māra. This is nothing but a heap of originated phenomena. Here no being is found.

Kinnu satto ti paccesi māradiṭṭhigatannu te
Suddhasaṅkhārapuñjoyaṁ nayidha sattūpalabbhati. (SN i 135)

Saṅkhārakkhandha

Illustration: saṅkhāra, mental factors

Whatever kind of mental factors there are, whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near: this is called the aggregate of mental factors.

Yā kāci saṅkhārā atīnānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā ayaṁ vuccati saṅkhārakkhandho. (SN iii 101)

Unvirtuous, spiritually unwholesome factors arise with mental factors, not without mental factors. By abandoning those very mental factors, those unvirtuous, spiritually unwholesome factors do not exist.

Sasaṅkhārā bhikkhave uppajjanti pāpakā akusalā dhammā no asaṅkhārā. Tesaṁ yeva saṅkhārānaṁ pahānā evaṁ te pāpakā akusalā dhammā na honti. (AN i 82)

The Bodhisatta Vipassī dwelt contemplating the arising and disappearance of the five aggregates:… Such are mental factors; such the origination of mental factors; such the vanishing of mental factors…

Iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgam. (DN ii 35)

An arising of mental factors is discernable

saṅkhārānaṁ uppādo paññāyati

A disappearance is discernable

A changeability while persisting is discernable

ṭhitassa aññathattaṁ paññāyati. (SN iii 38)

Saṅkhāra and karmically consequential deeds

Introduction

Karmically consequential deeds are the saṅkhārā of paṭiccasamuppāda. Karmically consequential deeds are either:

1) meritorious puññaṁ

2) demeritorious apuññaṁ

3) karmically neutral āneñjaṁ

Arahants do not perform karmically consequential deeds, whether meritorious, demeritorious, or karmically neutral.

Illustration: saṅkhāra, karmically consequential deed

And what is dependent origination?

katamo ca bhikkhave paṭiccasamuppādo?

• Karmically consequential deeds arise dependent on uninsightfulness into reality.

• The stream of consciousness arises dependent on karmically consequential deeds.

Bhikkhus, if someone who has acquiesced in uninsightfulness into reality undertakes a karmically consequential deed that is meritorious, his stream of consciousness (viññāṇaṁ) is furnished with merit;

Avijjāgatoyaṁ bhikkhave purisapuggalo puññaṁ ce saṅkhāraṁ abhisaṅkharoti puññopagaṁ hoti viññāṇaṁ.

If he undertakes a karmically consequential deed that is demeritorious, his stream of consciousness is furnished with demerit;

Apuññaṁ ce saṅkhāraṁ abhisaṅkharoti apuññopagaṁ hoti viññāṇaṁ.

If he undertakes a karmically consequential deed that is karmically neutral, his stream of consciousness is furnished with what is karmically neutral.

Āneñjaṁ ce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ.

When a bhikkhu has abandoned uninsightfulness into reality (avijjā) and aroused insightfulness into reality (vijjā), then, with the fading away of uninsightfulness into reality and the arising of insightfulness into reality, he does not undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral.

Yato kho bhikkhave bhikkhuno avijjā pahīṇā hoti vijjā uppannā so avijjāvirāgā vijjūppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti. Na apuññābhisaṅkhāraṁ abhisaṅkharoti. Na āneñjābhisaṅkhāraṁ abhisaṅkharoti. (SN ii 82)

Illustration: saṅkhāra, karmically consequential conduct

Three kinds of karmically consequential conduct: karmically consequential conduct that is meritorious, demeritorious, or karmically neutral

Tayo saṅkhārā: puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. (DN iii 218)

Comment:

Saṅkhāro and abhisaṅkhāro are treated as synonyms.

Illustration: saṅkhāra, karmically consequential deed

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed, undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?

Taṁ kiṁ maññatha bhikkhave api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā ti.

• No, bhante.

• When there are utterly no karmically consequential deeds, with the ending of karmically consequential deeds, would the stream of consciousness be discerned?

Sabbaso vā pana saṅkhāresu asati saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā ti?

• No, bhante. (SN ii 83)

Comment:

Saṅkhāro and abhisaṅkhāro are treated as synonyms.

Illustration: saṅkhāra, karmically consequential deeds

Wherever the stream of consciousness is established and has [egoistically] matured, there is the appearance of immaterial-factors-and-bodily-form

Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ atthi tattha nāmarūpassa avakkanti.

Where there is the appearance of immaterial-factors-and-bodily-form, there is the growth of karmically consequential deeds.

Yattha atthi nāmarūpassa avakkanti atthi tattha saṅkhārānaṁ vuddhi.

Where there is the growth of karmically consequential deeds, renewed states of individual existence and rebirth occur in the future.

Yattha atthi saṅkhārānaṁ vuddhi atthi tattha āyatiṁ punabbhavābhinibbatti. (SN ii 101)

Illustration: saṅkhāra, karmically consequential deeds

What are karmically consequential deeds (saṅkhārā)? What is the origination of karmically consequential deeds? What is the ending? What is the practice leading to the ending?

Karmically consequential deeds are threefold: by way of body, speech, and mind.

Tayome āvuso saṅkhārā: kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro.

With the origination of uninsightfulness into reality comes the origination of karmically consequential deeds.

Avijjāsamudayā saṅkhārasamudayo.

With the ending of uninsightfulness into reality comes the ending of karmically consequential deeds.

Avijjānirodhā saṅkhāranirodho.

The noble eightfold path is the practice leading to the ending of karmically consequential deeds.

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. (MN i 54)

Illustration: saṅkhāra, karmically consequential deeds

Those ascetics and Brahmanists who do not discern according to reality suffering, the origin of suffering, the ending of suffering, the practice leading to the ending of suffering

they take delight in karmically consequential deeds that lead to birth

te jātisaṁvattanikesu saṅkhāresu abhiramanti

Taking delight in such karmically consequential deeds, they perform karmically consequential deeds that lead to birth

Te jātisaṁvattanikesu saṅkhāresu abhiratā… jātisaṁvattanikepi saṅkhāre abhisaṅkharonti. (SN v 449)

Illustration: saṅkhāra, karmically consequential deed

Either on one’s own initiative or prompted by others one undertakes a karmically consequential deed by way of body, speech, or mind because of which pleasure and pain arise for oneself personally.

Sāmaṁ vā… pare vā taṁ ānanda kāyasaṅkhāraṁ… vacīsaṅkhāraṁ… manosaṅkhāraṁ abhisaṅkharonti yaṁ paccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ

Either fully conscious or not fully conscious one undertakes a karmically consequential deed by way of body, speech, or mind because of which pleasure and pain arise for oneself personally.

Sampajāno vā… asampajāno vā taṁ ānanda kāyasaṅkhāraṁ… vacīsaṅkhāraṁ… manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. (SN ii 40)

Saṅkhāra and effort

Introduction: saṅkhāra and effort

Saṅkhāra is one of the factors of the four paths to psychic power (cattāro iddhipāde). And these four roads are one of the seven groups of factors conducive to enlightenment (sattannaṁ bodhipakkhiyānaṁ dhammānaṁ, DN iii 97; Iti 96). We will first review these groups.

Introduction: the seven groups of factors conducive to enlightenment

The seven groups of factors conducive to enlightenment are:

1) the [contemplation of the] four bases of mindfulness,

2) the four modes of right inward striving,

3) the four paths to psychic power,

4) the five spiritual faculties,

5) the five spiritual powers,

6) the seven factors of enlightenment,

7) the noble eightfold path,

ariyo aṭṭhaṅgiko maggo. (MN ii 238)

Introduction: the four paths to psychic power

Let us consider the first of the four paths to psychic power:

• The path to psychic power involving inward collectedness based on desire accompanied by the efforts of inward striving.

chandasamādhi-padhānasaṅkhārasamannāgato iddhipādo. (SN v 268)

In the context of the four paths to psychic power, therefore, we render saṅkhāra as ‘effort.’ The efforts of inward striving are fourfold, as the following passage explains:

Introduction: the four efforts of inward striving

The four ‘efforts of inward striving’ (padhānasaṅkhārā) are:

1) To prevent the arising of unarisen spiritually unwholesome factors…

So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya…

2) To abandon arisen unvirtuous, spiritually unwholesome factors…

Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya…

3) To arouse unarisen spiritually wholesome factors…

Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya…

4) To maintain arisen spiritually wholesome factors, to support their nondecay, increase, expansion, and perfection through spiritual cultivation…

Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā…

… he stirs up eagerness, endeavours, applies energy, exerts his mind, and strives.

chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

… These are called the efforts of inward striving.

ime vuccanti padhānasaṅkhārā. (SN v 268)

Comment:

The four ‘efforts of inward striving’ (padhānasaṅkhārā) are equivalent to the ‘four modes of right inward striving,’ mentioned above (cattāro sammappadhānā: SN v 244). The ‘efforts of inward striving’ therefore simply means ‘inward striving.’ The word ‘efforts’ (saṅkhārā) is redundant.

na saṅkhāra

na saṅkhāra: (main article see: saṅkhāra)

Illustration: na saṅkhāra, effortless

This inward collectedness is peaceful, sublime, tranquil, and concentrated, and is effortlessly controlled, restrained, and checked

ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na saṅkhāraniggayhavāritāvato ti. (DN iii 278-9)

Illustration: saṅkhāra, effort

Bhikkhus, these four persons are found in the world. Which four?

1) A person liberated with effort in this very lifetime.

diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti

2) A person liberated with effort after the body breaks up.

kāyassa bhedā sasaṅkhāraparinibbāyī hoti

3) A person liberated effortlessly in this very lifetime.

diṭṭheva dhamme asaṅkhāraparinibbāyī hoti

4) A person liberated effortlessly after the body breaks up.

kāyassa bhedā asaṅkhāraparinibbāyī hoti.

1) In what way is a person liberated with effort in this very lifetime?

Kathañca bhikkhave puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti?

In this regard a bhikkhu is one who:

Idha bhikkhave bhikkhu

• abides contemplating the unloveliness of the body

asubhānupassī kāye viharati.

• perceives the loathsome nature of digestion.

āhāre paṭikkūlasaññī.

• perceives disgust for the whole world [of phenomena].

sabbaloke anabhiratasaññī.

• contemplates the unlastingness of all originated phenomena.

sabbasaṅkhāresu aniccānupassī.

• and for whom the perception of [the ever-present possibility of] death is well-established within himself.

maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.

3) In what way is a person liberated effortlessly in this very lifetime?

Kathañca bhikkhave puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti?

In this regard a bhikkhu is one who enters and abides in first… fourth jhāna:

Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ… catutthaṁ jhānaṁ upasampajja viharati. (AN ii 155-6)

Illustration: saṅkhāra, effort

When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away.

imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti. (MN ii 223)

Illustration: saṅkhāra, effort

If any ascetics or Brahmanists describe the entering upon this base [neither having nor lacking perception] to come about through a measure of effort regarding what is to be seen, heard, sensed, or cognised, that is declared to be a disaster for entering upon this base.

Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbassa saṅkhāramattena etassa āyatanassa upasampadaṁ paññāpenti vyasanaṁ hetaṁ bhikkhave akkhāyati etassa āyatanassa upasampadāya.

For this base is not to be attained as an attainment with effort, but with a residue of effort.

Na hetaṁ bhikkhave āyatanaṁ sasaṅkhārasamāpatti pattabbamakkhāyati. Saṅkhārāvasesa samāpattipattabbametaṁ bhikkhave āyatanaṁ akkhāyati. (MN ii 231-2)

Saṅkhāra and aspiration

Introduction

The Buddha said he could extend his lifespan by wishing for it.

• If he wishes, the Perfect One could live for a century or for slightly more than a century.

Ākaṅkhamāno ānanda tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā ti. (SN v 259)

This supports us rendering saṅkhāra in this section as ‘aspiration.’

Illustration: saṅkhāra, aspiration

‘Let me then suppress this illness with energy and live on, having firmly established the aspiration for further life.’

Yannūnāhaṁ imaṁ ābādhaṁ viriyena paṭippaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyanti

Then the Blessed One suppressed his illness with energy and lived on having firmly established the aspiration for further life.

Atha kho bhagavā taṁ ābādhaṁ viriyena paṭippanāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. (DN ii 99; SN v 152-3)

Illustration: saṅkhāra, aspiration

Then the Blessed One at the Cāpāla Shrine, mindful and fully conscious, relinquished the aspiration for further life…

Atha kho bhagavā cāpāle cetiye sato samapajāno āyusaṅkhāraṁ ossaji

Then the Blessed One spoke this inspired utterance:

Comparing the incomparable with individual existence, the Sage relinquished the aspiration for [renewed] states of individual existence.

Tulamatulañca sambhavaṁ
Bhavasaṅkhāramavassajji muni. (Uda 64; SN v 263)

Illustration: saṅkhāra, aspiration

A bhikkhu thinks, ‘Oh, that at the demise of the body at death, I might be reborn in the company of wealthy khattiyas.’ He fixes his mind on that idea, concentrates on it, and develops it

so taṁ cittaṁ dahati taṁ cittaṁ adhiṭṭhāti taṁ cittaṁ bhāveti

These aspirations and musings of his, when developed and cultivated, lead to his rebirth there

tassa te saṅkhārā ca viharā ca evaṁ bhāvitā evaṁbahulīkatā tatrūpapattiyā saṁvattanti. (MN iii 99)

abhisaṅkhāra

abhisaṅkhāra: (main article see: saṅkhāra)

Illustration: abhisaṅkhāra, aspiration

When Soṇa Koṭikaṇṇa asked to be allowed to go forth into the ascetic life, Venerable Mahākaccāna dissuaded him.

• Then whatever aspiration he had to go forth [into the ascetic life] subsided

yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi. (Uda 57)

Illustration: abhisaṅkhāra, aspiration

When Sīha, the general, told Nātaputta the Nigaṇṭha that he wished to visit the Buddha, Nātaputta dissuaded him.

• Then whatever aspiration he had to go and visit the Blessed One subsided.

Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya so paṭippassambhi. (AN iv 180)

abhisaṅkhāro

abhisaṅkhāro: (main article see: saṅkhāra)

Illustration: abhisaṅkhāro, aspiration

Three necessary conditions (paccayā) for the persistence of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon] (animittāya cetovimuttiyā ṭhitiyā):

• not focusing upon any abiding phenomenon

• focusing upon the unabiding phenomenon,

animittāya ca dhātuyā manasikāro

• a prior aspiration [for its persistence]

Saṅkhāra and mindfulness with breathing

Saṅkhāra in mindfulness with breathing: untranquillising factors

In this section, we will explore the meaning of saṅkhāra as it occurs in mindfulness with breathing, and will show it can be rendered as ‘untranquillising factors’ of body and mind.

Mindfulness with breathing and saṅkhāra

Mindfulness with breathing (ānāpānasati) involves training oneself as follows:

‘I will breathe in… I will breathe out:

• experiencing the whole body

sabbakāyapaṭisaṁvedī assasissāmī ti… passasissāmī ti sikkhati

• tranquillising bodily saṅkhāra

passambhayaṁ kāyasaṅkhāraṁ assasissāmī ti… passasissāmī ti sikkhati

• experiencing mental saṅkhāra

cittasaṅkhārapaṭisaṁvedī assasissāmī ti… passasissāmī ti sikkhati

• tranquillising mental saṅkhāra

passambhayaṁ cittasaṅkhāraṁ assasissāmī ti… passasissāmī ti sikkhati. (MN i 425)

To establish the meaning of saṅkhāra, let us see what factors are tranquillised in mindfulness with breathing.

Tranquillisation in mindfulness with breathing

The factors tranquillised in mindfulness with breathing are:

1) Trembling and unsteadiness:

• It is when inward collectedness by mindfulness with breathing has been developed and cultivated that no trembling or unsteadiness arises either in body or mind.

ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā na cittassa iñjitattaṁ vā hoti phanditattaṁ vā. (SN v 316)

2) Discursive thinking:

• Mindfulness with breathing should be developed to cut off discursive thinking

ānāpānasati bhāvetabbā vitakkupacchedāya. (Uda 37)

3) Four factors that are quelled with jhāna:

• quelling of speech in first jhāna

vācā paṭippassaddhā hoti.

• quelling of thinking and pondering in second jhāna

vitakkavicārā paṭippassaddhā honti

• quelling of rapture in third jhāna

pīti paṭippassaddhā hoti

• quelling of breathing in fourth jhāna

These quotes therefore indicate seven possible meanings of the saṅkhāra that is tranquillised in mindfulness with breathing:

1) trembling of body and mind

2) unsteadiness of body and mind

3) discursive thinking

4) speech

5) thinking and pondering

6) rapture

7) breathing

Further study of the jhānas

In the search for the meaning of saṅkhāra, we will see that tranquillity is not perfected until fourth jhāna. That is, whereas the first three jhānas are reckoned as unstable, fourth jhāna is stable. This stabilisation of body and mind seems the very essence of tranquillisation, and must surely be included in our search. First we will consider the duality of tranquillity.

The duality of tranquillity

We have seen above that in mindfulness with breathing, tranquillity is applied to saṅkhāra both bodily and mentally (i.e. passambhayaṁ kāyasaṅkhāraṁ assasissāmī ti… passambhayaṁ cittasaṅkhāraṁ assasissāmī ti). This duality of tranquillity is firmly acknowledged elsewhere in the scriptures:

• There are tranquillity of body, tranquillity of mind.

Atthi bhikkhave kāyapassaddhi cittappassaddhi. (SN v 103-108)

Both aspects of tranquillity, of body and mind, result from rapture:

• For one whose mind is rapturous, the body becomes tranquil and the mind becomes tranquil, and this is the arousing of the enlightenment factor of tranquillity

Pītimanassa kāyopi passambhati cittampi passambhati. Yasmiṁ samaye bhikkhave bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. (SN v 68)

This implies that tranquillity would be found the first two jhānas, because:

1) first jhāna involves rapture and physical pleasure born of seclusion

vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ

2) second jhāna involves rapture and physical pleasure born of inward collectedness

samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ. (MN i 454-5)

Nonetheless, perfect meditative tranquillity is not to be found in first and second jhāna, because it is definitively linked only to fourth jhāna, as follows.

Bodily tranquillity and fourth jhāna

The scriptures associate tranquillity of bodily saṅkhāra with fourth jhāna, as follows:

• How is a bhikkhu one whose bodily saṅkhāra has been tranquillised?

Kathañca bhikkhave bhikkhu passaddhakāyasaṅkhāro hoti?

… In this regard, with the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.

Idhāvuso bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. (DN iii 270)

The Buddha’s teaching on ‘the unstable’

This definitive association of tranquillity with fourth jhāna corresponds to the teaching on ‘the unstable.’ The Buddha said that whereas instability is associated with the first three jhānas, it is abolished in fourth jhāna, as follows:

• In this regard a bhikkhu… enters and abides in first jhāna… That, I declare, is within the unstable. What there is within the unstable? The thinking and pondering that are unended.

Idhūdāyi bhikkhu… paṭhamaṁ jhānaṁ upasampajja viharati. Idaṁ kho ahaṁ udāyi iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ: yadeva tattha vitakkavicārā aniruddhā honti

… A bhikkhu enters and abides in second jhāna. That, I declare, is within the unstable. What there is within the unstable? The rapture and physical pleasure that are unended.

dutiyaṁ jhānaṁ upasampajja viharati. Idampi kho ahaṁ udāyi iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ: yadeva tattha pītisukhaṁ aniruddhaṁ hoti.

… He enters and abides in third jhāna… That, I declare, is within the unstable. What there is within the unstable? The serenity with physical pleasure that is unended.

tatiyaṁ jhānaṁ upasampajja viharati. Idampi kho ahaṁ udāyi iñjitasmiṁ vadāmi. Kiñca tattha iñjitasmiṁ: yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti.

… With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness. Now that, I declare, is within the not-unstable.

Idhūdāyi bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhaṁ asukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ kho ahaṁ udāyi aniñjitasmiṁ vadāmi. (MN i 454-5)

Thus any tranquillity occurring below fourth jhāna is part of ‘instability.’ Only in fourth jhāna does tranquillity reach its consummation. This gives us an eighth possible meaning for the saṅkhāra that is tranquillised in mindfulness with breathing: ‘instability.’

Conclusion: the advantages of tautology

We have said that in mindfulness with breathing, tranquillity is applied to saṅkhāra both bodily and mentally, and we have shown that there are eight possible explanations for saṅkhāra. All these meanings can be captured with a noun that produces a tautology. In other words, what is tranquillised in mindfulness with breathing is ‘untranquillising factors.’ Although saṅkhāraṁ is a singular, we treat it as a plural, because that is in accordance with this quote:

• In-breathing and out-breathing are bodily activity. Thinking and pondering are speech activity. Perception and sense impression are mental activity.

Assāsapassāsā kho āvuso visākha kāyasaṅkhāro vitakkavicārā vacīsaṅkhāro saññā ca vedanā ca cittasaṅkhāro ti. (MN i 301)

Thus the ānāpānasati formulae can be translated accordingly:

• I will breathe in… I will breathe out:

… experiencing the whole body

sabbakāyapaṭisaṁvedī assasissāmī ti… passasissāmī ti sikkhati

… tranquillising bodily untranquillising factors

passambhayaṁ kāyasaṅkhāraṁ assasissāmī ti… passasissāmī ti sikkhati

… experiencing mental untranquillising factors

cittasaṅkhārapaṭisaṁvedī assasissāmī ti… passasissāmī ti sikkhati

… tranquillising mental untranquillising factors

passambhayaṁ cittasaṅkhāraṁ assasissāmī ti… passasissāmī ti sikkhati. (MN i 425)

saṅkhāro

saṅkhāro: (main article see: saṅkhāra)

Illustration: saṅkhāro, untranquillising factors

And how is a bhikkhu one whose bodily untranquillising factors have been tranquillised?

Kathañca bhikkhave bhikkhu passaddhakāyasaṅkhāro hoti?

In this regard a bhikkhu, with the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, he enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.

Idha bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhaṁ asukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

That is how a bhikkhu is one whose bodily untranquillising factors have been tranquillised.

Evaṁ kho bhikkhave bhikkhu passaddhakāyasaṅkhāro hoti. (AN ii 41)

Saṅkhāra: miscellaneous
āyusaṅkhārā

āyusaṅkhārā: (main article see: saṅkhāra)

Illustration: āyusaṅkhārā, factors essential to life

Friend, the factors essential to life are not things that must be experienced. If they were, then a bhikkhu who attains the ending of perception and sense impression would not be seen to emerge from it.

Na kho āvuso teva āyusaṅkhārā teva vedanīyā dhammā. Teva kho āvuso āyusaṅkhārā abhaviṁsu teva vedanīyā dhammā nayidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. (MN i 296)

Illustration: āyusaṅkhārā, factors essential to life

As swift as are the sun and moon, and as swift as are the devas that run before the sun and moon, the factors essential to life perish even more swiftly than that.

yathā ca candimasuriyānaṁ javo yathā ca yā devatā candimasuriyānaṁ purato dhāvanti tāsaṁ devatānaṁ javo tato sīghataraṁ āyusaṅkhārā khīyanti.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abide diligently applied [to the practice]’

Tasmātiha bhikkhave evaṁ sikkhitabbaṁ appamattā viharissāmā ti. (SN ii 266)

Illustration: saṅkhāra, dynamic

If there arise in a bhikkhu unvirtuous, spiritually unwholesome thoughts connected with attachment, hatred, and undiscernment of reality, then he should pay attention to the dynamic quality of those thoughts

uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi tena bhikkhave bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ

… It is just as if a man walking fast might ask himself why he is walking fast. Why not walk slowly? Then walking slowly, why not stand? Then standing, why not sit? Then sitting, why not lie down? In this way he would substitute for each more effortful posture one that was less effortful.

Evaṁ hi so bhikkhave puriso oḷārikaṁ oḷārikaṁ iriyāpathaṁ abhinivajjetvā sukhumaṁ sukhumaṁ iriyāpathaṁ kappeyya. (MN i 120)

Notes:

Saṇṭhāna: configuration, position; composition, nature, shape, form (PED).

saṅkhārā

saṅkhārā: (main article see: saṅkhāra)

Illustration: saṅkhārā, activities

And what is the wonder of mind reading. When a bhikkhu has attained a state of inward collectedness which is void of thinking and reflecting, by encompassing a person’s mind with his mind, he knows that:

• In the way that this person’s mental activities are directed, so his mind will immediately think this thought.

yathā imassa bhoto manosaṅkhārā paṇihitā tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī ti. (AN i 171; DN iii 104)

Illustration: saṅkhārā, activity

• How many activities are there?

Kati panayye saṅkhārā ti

• There are these three activities: activities of body, speech, and mind.

Tayome āvuso visākha saṅkhārā: kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro ti.

• What are these activities of body, speech, and mind?

Katamo panayye kāyasaṅkhāro katamo vacīsaṅkhāro katamo cittasaṅkhāro ti

• In-breathing and out-breathing are bodily activity. Thinking and pondering are speech activity. Perception and sense impression are mental activity.

Assāsapassāsā kho āvuso visākha kāyasaṅkhāro vitakkavicārā vacīsaṅkhāro saññā ca vedanā ca cittasaṅkhāro ti

• For what reason?

• Because in-breathing and out-breathing are bodily, bound up with the body, therefore they are bodily activity. And because first one thinks and reflects before breaking into speech, therefore thinking and pondering are speech activity. And because perception and sense impression are cognitive, bound up with cognition, therefore they are mental activity

Assāsapassāsā kho āvuso visākha kāyikā ete dhammā kāyapaṭibaddhā tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho āvuso visākha vitakketvā vicāretvā pacchā vācaṁ bhindati tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā tasmā saññā ca vedanā ca cittasaṅkhāro ti. (MN i 301)

Illustration: saṅkhārā, activity

In both one who is dead and passed away, and in a bhikkhu who has attained the ending of perception and sense impression, their activities of body, speech, and mind have ceased and are quelled.

Yvāyaṁ āvuso mato kālakato… Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā vacīsaṅkhārā niruddhā paṭippassaddhā cittasaṅkhārā niruddhā paṭippassaddhā. (MN i 296)

Illustration: saṅkhārā, deeds

In this regard, some person’s morally unrefined deeds of body, speech, and mind are unquelled.

idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti oḷārikā vacīsaṅkhārā appaṭippassaddhā honti oḷārikā cittasaṅkhārā appaṭippassaddhā honti. (DN ii 214-5)

iddhābhisaṅkhāraṁ

iddhābhisaṅkhāraṁ: (main article see: saṅkhāra)

Illustration: iddhābhisaṅkhāraṁ, act of psychic power

Then I performed an act of psychic power (tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ) such that Baka the Brahmā and the members of his assembly could hear my voice but could not see me. (MN i 330)

abhisaṅkhārassa

abhisaṅkhārassa: (main article see: saṅkhāra)

Illustration: abhisaṅkhārassa, impulsion

The wheelwright set rolling (pavattesi) the wheel he had finished in six days. The wheel kept rolling as far as the impulsion took it (yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā); then it circled round and round and fell to the ground. (AN i 112)

satta

saṅga

Renderings
Introduction

Saṅga: bond/bondage [to individual existence]

Saṅga is usually rendered as ‘tie’ or ‘bond’ or ‘attachment.’ But overcoming it is associated with arahantship (brāhmaṇan, Uda 6) and wisdom, or those who are wise (vijānataṁ, Dhp 171; dhīro, Snp 250; tathāgato Snp 473). It is a synonym of saṁyojana (Dhp 342). Thus it is not just bond/bondage, but bond/bondage [to individual existence].

• Saṅgāmajiṁ, free of bondage [to individual existence], he is what I call a Brahman.

Saṅgā saṅgāmajiṁ muttaṁ tamahaṁ brūmi brāhmaṇan ti. (Uda 6)

• Attached by ties and bonds [to individual existence], they end up with suffering again and again for a long time.

Saṁyojanasaṅgasattakā dukkhamupenti punappunaṁ cirāya. (Dhp 342)

Saṅgātīto: transcended the bonds [to individual existence]

Saṅgātīto (‘one who has transcended the bonds [to individual existence]’) is associated with visaṁyutto (‘one who is emancipated [from individual existence]’):

• One whose āsavas are destroyed, who is emancipated [from individual existence], who has transcended the bonds [to individual existence], one who is inwardly at complete peace, he bears his last body having gone beyond birth and death.

Khīṇāsavo visaṁyutto saṅgātīto sunibbuto
Dhāreti antimaṁ dehaṁ jātimaraṇapāragū. (Tha 1022)

Saṅgātigataṁ: overcome all bonds [to individual existence]

Saṅgātigataṁ (‘one who has overcome all bonds [to individual existence]’) is associated with bhavassa pāragun ti (one who has gone beyond individual existence, Tha 38):

• The devas venerate him, that great sage who has overcome all bonds [to individual existence] and gone beyond individual existence..

Taṁ sabbasaṅgātigataṁ mahāmuniṁ devā namassanti bhavassa pāragun ti. (Tha 38)

These, and other quotes below, show that saṅga means bondage [to individual existence], not just bondage.

Varieties and numbers of saṅgas

The number of saṅgas is unsettled. The scriptures say there are either five (pañcasaṅgātigo bhikkhu Tha 633; SN i 3) or seven (sattasaṅgapahīṇassa Iti 94), the members of which are explained differently in the commentaries, as follows:

1) The commentaries to Tha 633 and SN i 3 list the five saṅga as rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgo.

2) The commentary to Iti 94 lists the seven saṅgas as taṇhāsaṅgo diṭṭhisaṅgo mānasaṅgo kodhasaṅgo avijjāsaṅgo kilesasaṅgo duccaritasaṅgo ti.

3) The commentary to Iti 94 adds that some say the saṅgas are the seven proclivites (sattānusayā) namely: kāmarāgānusaya paṭighānusaya diṭṭhānusaya vicikicchānusaya mānānusaya bhavarāga avijjā (AN iv 7-9).

4) In the Dhotaka Sutta, the Buddha says all known objects are saṅga:

• Whatever you know, above, below, across, and also in the middle, knowing this to be a bond [to individual existence] in the world, do not foster craving for any state of individual existence.

Yaṁ kiñci sampajānāsi uddhaṁ adho tiriyañcāpi majjhe
Etaṁ viditvā saṅgo ti loke bhavābhavāya mākāsi taṇhan ti. (Snp 1068)

Satta

Satta is related to saṅga, because both stem from sajjati. Like saṅga, if no object is specified, the object of satta is individual existence. We call it ‘bound,’ or ‘bound [to individual existence].’

• Taking delight in and bound to her femininity.

Itthatte bhikkhave abhiratā sattā. (AN iv 57)

• Perishable is the body, Abhayā, to which the common man is bound.

Abhaye bhiduro kāyo yattha sattā puthujjanā. (Thi 35)

• Man (loko) is bound to individual existence,

• The common man is bound [to individual existence]

Illustrations: saṅgā
saṅgā

saṅgā: (main article see: saṅga)

Illustration: saṅgā, bonds [to individual existence]

The bonds [to individual existence] do not afflict one who is liberated from the perception of existence, who does not adhere to immaterial-factors-and-bodily-form.

Taṁ nāmarūpasmimasajjamānaṁ akiñcanaṁ nānupatanti saṅgā ti. (SN i 25)

Illustration: saṅgā, bonds [to individual existence]

He should walk on almsround in the village at the right time. Bonds [to individual existence] bind one who walks on almsround at the wrong time.

Gāmañca piṇḍāya careyya kāle
Akālacāriṁ hi sajanti saṅgā. (Snp 386)

Illustration: saṅgā, bonds [to individual existence]

The bhikkhu who has overcome the five bonds [to individual existence] is called one who has crossed the flood [of suffering].

Pañcasaṅgātigo bhikkhu oghatiṇṇo ti vuccati. (Tha 633; SN i 3)

Illustration: saṅgā, bonds [to individual existence]

For the bhikkhu who has abandoned the seven bonds [to individual existence] and destroyed the conduit to renewed states of individual existence, the round of birth and death is destroyed. For him there are no renewed states of individual existence.

Sattasaṅgapahīṇassa nettichinnassa bhikkhuno
Vikkhīṇo jātisaṁsāro natthi tassa punabbhavo ti. (Iti 94)

saṅgo

saṅgo: (main article see: saṅga)

Illustration: saṅgo, bondage [to individual existence]; saṅgā, bonds [to individual existence]

Why is ‘bondage [to individual existence]’ an epithet for sensuous pleasures?

Kasmā ca bhikkhave saṅgoti kāmānametaṁ adhivacanaṁ

Because one who is passionately attached to sensuous pleasure, fastened by fondness and attachment, is neither free of bonds [to individual existence] in this lifetime, nor in the hereafter, therefore ‘bondage [to individual existence]’ is an epithet for sensuous pleasures.

yasmā ca kāmarāgarattāyaṁ bhikkhave chandarāgavinibaddho diṭṭhadhammikāpi saṅgā na parimuccati samparāyikāpi saṅgā na parimuccati tasmā saṅgoti kāmānametaṁ adhivacanaṁ. (AN iii 310)

Illustration: saṅgā, bonds [to individual existence]

For the Teacher has mastered this Path which transcends birth, old age, fear, and the bonds [to individual existence].

Satthā hi vijesi maggametaṁ saṅgā jātijarābhayā atītaṁ. (Tha 413)

Illustration: saṅgā, bonds [to individual existence]

The one who has overcome the bonds [to individual existence], death-forsaker, the one free of attachment, has abandoned suffering, and has no renewed states of individual existence.

Saṅgātigo maccujaho nirupadhi pahāsi dukkhaṁ apunabbhavāya. (Iti 57-8; SN iv 158)

Illustration: saṅgā, bonds [to individual existence]

I am the disciple of him, the Blessed One who has overcome the bonds [to individual existence], who is freed [from individual existence].

Saṅgātigassa muttassa bhagavato tassa sāvako'hamasmi. (MN i 386)

Illustration: saṅga, bondage [to individual existence]

Having abandoned son and wife, father and mother, wealth and grain, and relatives, and abundant sensuous pleasures, one should live the religious life as solitarily as a rhinoceros horn.

Puttañca dāraṁ pitarañca mātaraṁ dhanāni dhaññāni ca bandhavāni
Hitvāna kāmāni yathodhikāni eko care khaggavisāṇakappo

[All of] this is bondage [to individual existence]. Here there is little enjoyment and much suffering.

Saṅgo eso parittamettha sokhyaṁ appassādo dukkhamettha bhiyyo (Snp 60-1)

Illustration: saṅga, bondage [to individual existence]

Knowing attachment in the world [of phenomena] as bondage [to individual existence], a person should train for its elimination.

Upadhiṁ viditvā saṅgo ti loke tasseva jantu vinayāya sikkheti. (SN i 117)

Illustrations: satta
satto

satto: (main article see: saṅga)

Illustration: satto, bound [to individual existence]

One is bound [to individual existence], Rādha, thoroughly bound [to individual existence], by fondness, attachment, spiritually fettering delight, and craving regarding bodily form, therefore one is called a being…

Rūpe kho rādha yo chando yo rāgo yā nandi yā taṇhā tatra satto tatra visatto tasmā satto ti vuccati. (SN iii 190)

asattā

asattā: (main article see: saṅga)

Illustration: asattā, liberated [from individual existence]

Those who roam the world who are truly liberated [from individual existence], liberated from the perception of existence, spiritually perfected.

Ye ve asattā vicaranti loke akiñcanā kevalino. (Snp 490)

COMMENT:

Akiñcanā: ‘liberated from the perception of existence.’ See Glossary sv Ākiñcañña.

asattaṁ

asattaṁ: (main article see: saṅga)

Illustration: asattaṁ, liberated [from individual existence]

Liberated [from individual existence] in the sensuous plane of existence.

saṅgha

Renderings
Illustrations
saṅgho

saṅgho: (main article see: saṅgha)

Illustration: saṅgho, flock

A great flock of birds

mahāsakuṇasaṅgho. (Vin.3.148)

Illustration: saṅgho, herd

A great herd of deer

Illustration: saṅgho, host

A host of devas

saṅghā

saṅghā: (main article see: saṅgha)

Illustration: saṅghā, group

A group of relatives

saṅghena

saṅghena: (main article see: saṅgha)

Illustration: saṅghena, group

Journeying on foot amongst the Kosalan people together with a large group of bhikkhus.

kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ. (MN ii 164)

saṅghassa

saṅghassa: (main article see: saṅgha)

Illustration: saṅghassa, assembly

In the midst of the assembly of ascetics you shine like the sun

majjhe samaṇasaṅghassa ādicco va virocasi. (Snp 550)

saṅghaṁ

saṅghaṁ: (main article see: saṅgha)

Illustration: saṅghaṁ, assembly

King Ajātasattu gazed at the assembly of bhikkhus which remained as silent as a serene lake.

ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ. (DN i 50)

saṅghe

saṅghe: (main article see: saṅgha)

Illustration: saṅghe, assembly

There is not one bhikkhu in this assembly of bhikkhus who is unsure or uncertain

natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā. (DN ii 155)

Illustration: saṅgho, assembly of bhikkhus

The assembly of bhikkhus gives him an acquittal due to complete mindfulness by a procedure that is legitimate and with an assembly that is complete.

tassa saṅgho sativinayaṁ deti dhammena samaggena. (Vin.2.80)

Illustration: saṅgha, assembly of bhikkhus

Being examined in the midst of the assembly of bhikkhus on some matter or offence.

saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno. (Vin.4.37)

Illustration: saṅghaṁ, community

Householder, you have served the community of bhikkhus with gifts of robe material, almsfood, abodes, and therapeutic requisites.

Tumhepi kho gahapati bhikkhusaṅghaṁ paccupaṭṭhitā cīvara-piṇḍapāta-senāsana-gilānapaccayabhesajjaparikkhārena. (AN iii 206)

Illustration: saṅgho, community

This is the community of the Blessed One’s [noble] disciples.

esa bhagavato sāvakasaṅgho. (AN iii 286)

Illustration: saṅghā, communities; saṅgho, community

Among whatever communities or groups there may be, the community of the Perfect One’s disciples is declared supreme.

Yāvati bhikkhave saṅghā vā gaṇā va tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati. (Iti 88)

Illustration: saṅgho, community of bhikkhus

A group of four bhikkhus is the least that can be called ‘a community of bhikkhus.’

catuvaggo pacchimo saṅgho ti. (Vin.1.229)

Illustration: saṅgho, community of bhikkhus

On what grounds is there schism in the community of bhikkhus?

Kittāvatā nu kho bhante saṅgho bhinno hotī ti?. (AN v 73)

Illustration: saṅghaṁ, community of bhikkhus

‘I, bhante, go to the Blessed One for refuge, and to the teaching, and to the community of bhikkhus.

Esāhaṁ bhante bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. (DN iii 193)

Illustration: saṅgho, community of bhikkhunīs

Do not, lady, consort with a layman or layman’s son. Be secluded [from them]. The community of bhikkhunīs indeed praises such seclusion in a sister.

māyye saṁsaṭṭhā vihari gahapatinānāpi gahapatiputtenāpi viviccayye vivekaññeva bhaginiyā saṅgho vaṇṇetī ti. (Vin.4.294)

Illustration: saṅgho, community of disciples

• The community of disciples is applied to the excellent practice.

supaṭipanno saṅgho ti. (MN ii 120)

• The community of the Blessed One’s [noble] disciples is applied to the excellent practice

supaṭipanno bhagavato sāvakasaṅgho. (AN iii 286)

Comment:

i.e. saṅgho = sāvakasaṅgho = community of disciples

saṅghamhā

saṅghamhā: (main article see: saṅgha)

Illustration: saṅghamhā, monastic community

A bhikkhu is not fit to live apart from the monastic community if he possesses certain qualities

nālaṁ saṅghamhā vavakāsituṁ. (AN iii 146)

Illustration: saṅgha, monastic community

Friends, when a forest-dwelling bhikkhu comes to the monastic community and is living with the monastic community, he should be respectful and deferential towards his companions in the religious life.

Āraññakenāvuso bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. (MN i 469)

Illustration: saṅgha, ordained community

There are seven kinds of offering to the ordained community (saṅghagatā dakkhiṇā):

1. a gift to the twofold ordained community headed by the Buddha

buddhapamukhe ubhato saṅghe dānaṁ deti

2. a gift to the twofold ordained community after the Buddha’s passing

tathāgate parinibbute ubhato saṅghe dānaṁ deti

3. a gift to the community of bhikkhus

bhikkhusaṅghe dānaṁ deti

4. a gift to the community of bhikkhunīs

bhikkhunīsaṅghe dānaṁ deti

5. a gift to an appointed number both bhikkhus and bhikkhunīs

ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā ti dānaṁ deti

6. a gift to an appointed number of bhikkhus

ettakā me bhikkhū saṅghato uddissathā ti dānaṁ deti

7. a gift to an appointed number of bhikkhunīs

ettikā me bhikkhuniyo saṅghato uddissathā ti dānaṁ deti. (MN iii 255-6)

sañjānāti

saññā

Renderings
Introduction

Mental images: purifying or defiling

Mental imagery can be purifying or defiling:

1) Three varieties of spiritually unwholesome mental images: sensuous mental images, unbenevolent mental images, malicious mental images.

Tisso akusalasaññā: kāmasaññā vyāpādasaññā vihiṁsāsaññā.

2) Three varieties of spiritually wholesome mental images: unsensuous mental images, benevolent mental images, compassionate mental images.

Tisso kusalasaññā: nekkhammasaññā avyāpādasaññā avihiṁsāsaññā. (DN iii 215)

Sensual mental imagery ceases in first jhāna

Sensual mental imagery ceases in first jhāna:

• Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. For him the mental imagery of previous sensuous pleasure ceases.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tassa yā purimā kāmasaññā sā nirujjhati. (DN i 182)

Mental images are the source of thought

Mental images are the source of thought:

• Because of mental imagery of visible objects, thought about visible objects arises

Rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo. (SN ii 144)

Ascetics must overcome unvirtuous mental imagery

Ascetics must overcome unvirtuous mental imagery:

• If any ascetic or Brahmanist does not quickly abandon, dispel, put an end to, and eradicate unvirtuous mental imagery that has arisen in him, he abides unhappily in this very lifetime.

yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ na khippameva pajahati vinodeti vyantīkaroti anabhāvaṁ gameti so diṭṭhe ceva dhamme dukkhaṁ viharati. (SN ii 152)

• ‘One who abstains from sensuous mental imagery, who has transcended all ties to individual existence, with spiritually fettering delight in individual existence destroyed, he does not sink in the deep.’

Virato kāmasaññāya sabbasaṁyojanātigo
Nandibhavaparikkhīṇo so gambhīre na sīdati. (Snp 175)

Arahants have overcome unvirtuous mental images

Arahants have overcome unvirtuous mental images:

• Friend, in the eighty years since I went forth [into the ascetic life] I do not recall a sensuous mental image having ever arisen in me.

Asīti me āvuso kassapa vassāni pabbajitassa nābhijānāmi kāmasaññaṁ uppannapubbaṁ. (MN iii 125)

This is in accordance with the fact that:

• All spiritually unwholesome factors stem from uninsightfulness into reality, emanate from uninsightfulness into reality, and all are abolished when uninsightfulness into reality is abolished.

Evameva kho bhikkhave ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā. Avijjāsamugghātā sabbe te samugghātaṁ gacchanti. (SN ii 263)

Arahants perceive without mental images

Arahants perceive objects as they are, without any associated mental images:

• He does not conceive the slightest mental image regarding what is seen, heard, sensed, or cognised.

Tassīdha diṭṭhe vā sute mute vā pakappitā natthi aṇu pi saññā. (Snp 802)

Arahants are susceptible to virtuous mental images

Arahants are nonetheless susceptible to virtuous mental images:

• Just as the Veramba wind blows clouds in the rainy season, so [in the city of Veramba] mental images connected with physical seclusion [would] overwhelm me.

Yathā abbhāni verambo vāto nudati pāvuse
Saññā me abhikīranti vivekapaṭisaṁyuttā. (Tha 589)

The Buddha was fully conscious of mental images

The Buddha was fully conscious of mental images:

• In this regard, Ānanda, the arising, continuance, and vanishing of sense impressions (vedanā), mental images (saññā), and thoughts (vitakkā) is known by the Perfect One.

Idhānanda tathāgatassa viditā vedanā uppajjanti. Viditā upaṭṭhahanti. Viditā abbhatthaṁ gacchanti. Viditā saññā uppajjanti viditā upaṭṭhahanti. Viditā abbhatthaṁ gacchanti. Viditā vitakkā uppajjanti. Viditā upaṭṭhahanti. Viditā abbhatthaṁ gacchanti. (MN iii 124)

The arahant is free of unvirtuous and deluding mental images

So when the suttas say that the arahant is free of mental images, this would mean that he is free of:

1) unvirtuous mental images, and

2) deluding images

We parenthesise accordingly. This is justified, because in the Madhupiṇḍika Sutta, where the following quote comes from, the Buddha explains how his teaching does not lead to unwholesome consequences. This rationally means that the mental images he is condemning are those which are unwholesome. The usual combination of words used in the scriptures to capture unwholesome connotations is pāpakā akusala, i.e. ‘unvirtuous and spiritually unwholesome.’ We use this parenthesis here, for example:

• [I proclaim] a doctrine, friend, such that… one does not abide quarrelling with anyone in the world; such that for the Brahman who abides emancipated from sensuous pleasures, free of uncertainty [about the excellence of the teaching], free of anxiety, free of craving for all states of individual existence, [unvirtuous and spiritually unwholesome] mental images do not lurk within him.

yathāvādī kho āvuso… na kenaci loke viggayha tiṭṭhati yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti. (MN i 108)

Solving the Kalahavivāda Sutta

To solve the puzzle of the Kalahavivāda Sutta (Snp 873-4), we render saññā as ‘mental images,’ as follows:

[Question:] ‘For one attained to what state does bodily form vanish? Whether pleasant or painful, how does it vanish? Tell me this, how does it vanish? My objective is that we should know this.’

Kathaṁ sametassa vibhoti rūpaṁ sukhaṁ dukkhaṁ vāpi kathaṁ vibhoti
Etaṁ me pabrūhi yathā vibhoti taṁ jāniyāmāti me mano ahu (Snp 873)

[Answer:] ‘He does not perceive mental images [of what is seen, heard, sensed, or cognised]. He does not perceive [what is seen, heard, sensed, or cognised] with deranged perception. He is not without perception. He does not perceive what has vanished. For one arrived at such a state, bodily form vanishes. Mental images are indeed the source of entrenched conception.’

Na saññasaññī na visaññasaññī no pi asaññī na vibhūtasaññī
Evaṁ sametassa vibhoti rūpaṁ saññānidānā hi papañcasaṅkhā. (Snp 874)

Illustrations: saññā
saññāya

saññāya: (main article see: saññā)

Illustration: saññāya, notion

Apart from the mere notion of it, there are not many and various Perfect Truths in the world

Na heva saccāni bahūni nānā aññatra saññāya niccāni loke. (Snp 886)

saññaṁ

saññaṁ: (main article see: saññā)

Illustration: saññaṁ, notion

Inquiring, relying on a dogmatic view, bewildered by what you are attached to, you cannot comprehend the simplest notion. Thus you regard this teaching as foolish.

Diṭṭhañca nissāya anupucchamāno samuggahītesu pamohamāgā
Ito ca nāddakkhi aṇumpi saññaṁ tasmā tuvaṁ momuhato dahāsi. (Snp 841)

Illustration: saññaṁ, idea

Then the Blessed One, mindful and fully conscious, lay down on his right side in the lion’s posture with his feet placed together, having contemplated the idea of rising.

Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā. (DN ii 134-5)

Illustration: saññā, attitude

Thoroughly dispelled the attitude of repugnance towards either internal things or external things.

Ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā. (SN v 315)

Illustration: saññā, attitude

He would not wish for another’s suffering out of anger, or from an attitude of repugnance.

Na paro paraṁ nikubbetha nātimaññetha katthaci naṁ kañci
Vyārosanā paṭighasaññā nāññamaññassa dukkhamiccheyya. (Snp 148)

Illustration: saññā, attitude

An attitude of disillusionment with all originated phenomena will be as present to me as it might in relation to a murderer with a drawn sword

sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati seyyathā pi ukkhittāsike vadhake. (AN iii 443)

Illustration: saññā, attitude

Assuming what attitude do spiritually unwholesome factors flourish and spiritually wholesome factors fade?

kathaṁrūpaṁ bhante saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti

In this regard, some person is

• greedy and abides with a greedy attitude

idha bhante ekacco abhijjhālu hoti abhijjhāsahagatāya saññāya viharati

• unbenevolent and abides with an unbenevolent attitude

vyāpādavā hoti vyāpādasahagatāya saññāya viharati

• malicious and abides with a malicious attitude.

vihesavā hoti vihesāsahagatāya saññāya viharati. (MN iii 50-1)

saññaṁ

saññaṁ: (main article see: saññā)

Illustration: saññaṁ, mental image

But if by abiding thus you do not shake off that torpor, then focus on the mental image of light, concentrate on the mental image of day. As by day, so at night; as at night, so by day.

No ce te evaṁ viharato taṁ middhaṁ pahīyetha tato tvaṁ moggallāna ālokasaññaṁ manasikareyyāsi divāsaññaṁ adhiṭṭheyyāsi yathā divā tathā rattiṁ yathā rattiṁ tathā divā. (AN iv 86)

Illustration: saññā, mental images

Sensuous pleasures in this lifetime and in the hereafter, mental images of sensuous pleasures of this lifetime and of the hereafter, both alike are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s hunting ground.

Ye ca diṭṭhadhammikā kāmā ye ca samparāyikā kāmā yā ca diṭṭhadhammikā kāmasaññā yā ca samparāyikā kāmasaññā ubhayametaṁ māradheyyaṁ mārassesavisayo marassesanivāpo mārassesagocaro.

They lead to unvirtuous, spiritually unwholesome mental states such as greed, ill will, and aggressiveness, which arise for the spiritual obstruction in this world of the noble disciple in training.

Etthete pāpakā akusalā mānasā abhijjhāpi vyāpādāpi sārambhāpi saṁvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. (MN ii 261-2)

Illustration: saññā, mental images

How should a bhikkhu here abundantly dwell that, five floods crossed, he crosses the sixth? How should he apply himself so sensuous mental images are kept at bay and fail to grip him?

Kathaṁ vihārī bahulodha bhikkhu pañcoghatiṇṇo atarīdha chaṭṭhaṁ
Kathaṁ jhāyiṁ bahulaṁ kāmasaññā paribāhirā honti aladdha yo tanti. (SN i 126)

Illustration: saññā, mental imagery

On attaining first jhāna, sensuous mental imagery is ended.

paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti. (DN iii 266)

Illustration: saññā, mental images

[I proclaim] a doctrine, friend, such that…

yathāvādī kho āvuso…

[unvirtuous and spiritually unwholesome] mental images do not lurk within him

saññā nānusenti;

This is my doctrine; this is what I proclaim.

evaṁ vādī kho ahaṁ āvuso evamakkhāyī ti. (MN i 108)

COMMENT:

The Buddha explained this statement as follows:

• For whatever the reason that entrenched perception and conception assail a man, if there is found nothing there to be delighted in, welcomed, or clung to, this is the end of the proclivity to attachment etc

Yatonidānaṁ bhikkhu purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ

This sutta therefore confirms the relationship between mental images and entrenched perception and conception. Other suttas say:

• Mental images are indeed the source of entrenched conception.

saññānidānā hi papañcasaṅkhā. (Snp 874)

saññānaṁ

saññānaṁ: (main article see: saññā)

Illustration: saññānaṁ, mental images

Recognising this danger, that suffering arises dependent on karmically consequential deeds, with the quelling of karmically consequential deeds, and the ending of mental images, in this way is there the destruction of suffering.

Etamādīnavaṁ ñatvā dukkhaṁ saṅkhārapaccayā
Sabbasaṅkhārasamathā saññānaṁ uparodhanā
Evaṁ dukkhakkhayo hoti (Snp 732)

Illustration: saññā, mental imagery

Possessed of six factors a bhikkhu abides unhappily in this very lifetime, with distress, vexation, and anguish, and at death a bad bourne can be expected. What six?

Chahi bhikkhave dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ kāyassa bhedā parammaraṇā duggati pāṭikaṅkhā. Katamehi chahi:

Thoughts of sensuous pleasure, ill will, and maliciousness; sensuous mental imagery, unbenevolent mental imagery, and malicious mental imagery.

Kāmavitakkena, vyāpādavitakkena, vihiṁsāvitakkena, kāmasaññāya, vyāpādasaññāya, vihiṁsāsaññāya. (AN iii 429)

Illustration: saññā, mental imagery

Because of the phenomenon of sensuous pleasure, sensuous mental imagery arises

Kāmadhātuṁ bhikkhave paṭicca uppajjati kāmasaññā

Because of sensuous mental imagery, sensuous thought arises,

Kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo

Because of sensuous thought, sensuous hankering arises

Kāmasaṅkappaṁ paṭicca uppajjati kāmacchando. (SN ii 151)

Illustration: saññā, mental imagery

Because of the phenomenon of ill will, unbenevolent mental imagery arises.

vyāpādadhātuṁ bhikkhave paṭicca uppajjati vyāpādasaññā.

Because of unbenevolent mental imagery, unbenevolent thought arises

vyāpādasaññaṁ paṭicca uppajjati vyāpādasaṅkappo.

Because of unbenevolent thought, unbenevolent desire arises.

vyāpādasaṅkappaṁ paṭicca uppajjati vyāpādacchando. (SN ii 151)

Illustration: saññā, mental imagery

And which, carpenter, are spiritually unwholesome thoughts?

Katame ca thapati akusalasaṅkappā

Sensuous thought, unbenevolent thought, malicious thought. These are called spiritually unwholesome thoughts.

kāmasaṅkappo vyāpādasaṅkappo vihiṁsāsaṅkappo ime vuccanti thapati akusalasaṅkappā.

And what, carpenter, is the origin of these spiritually unwholesome thoughts? Their origin is spoken of too. Their origin is in mental imagery, one should reply.

ime ca thapati akusalasaṅkappā kiṁsamuṭṭhānā: samuṭṭhānampi nesaṁ vuttaṁ. Saññāsamuṭṭhānātissa vacanīyā.

Which mental imagery? For mental imagery is manifold, multiplex and diverse:

Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā

Sensuous mental imagery, unbenevolent mental imagery, malicious mental imagery: arising from these are spiritually unwholesome thoughts.

kāmasaññā vyāpādasaññā vihiṁsāsaññā ito samuṭṭhānā akusalā saṅkappā. (MN ii 27)

Illustration: saññā, mental images

What is the meditation which developed and cultivated that leads to mindfulness and full consciousness?

Katamā cāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?

In this regard the arising, continuance, and vanishing of

• sense impressions

viditā vedanā uppajjanti… upaṭṭhahanti… abbhatthaṁ gacchanti

• mental images

viditā saññā uppajjanti… upaṭṭhahanti… abbhatthaṁ gacchanti

• thoughts

viditā vitakkā uppajjanti… upaṭṭhahanti… abbhatthaṁ gacchanti

is known by the bhikkhu. (DN iii 223)

Illustration: saññā, mental image

When the mental image of a skeleton is developed and cultivated it is of great fruit and benefit.

aṭṭhikasaññā bhikkhave bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. (SN v 129)

Illustration: saññā, perception/mental image

Beings do not know according to reality that:

1) This perception/ mental image leads to worsening.

imā hānabhāgiyā saññā ti yathābhūtaṁ nappajānanti

2) This perception/ mental image leads to stasis.

Imā ṭhitibhāgiyā saññā ti yathābhūtaṁ nappajānanti.

3) This perception/ mental image leads to distinction.

Imā visesabhāgiyā saññā ti yathābhūtaṁ nappajānanti

4) This perception/ mental image leads to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality].

Imā nibbedhabhāgiyā saññā ti yathābhūtaṁ nappajānanti

This is the cause and reason for some beings here not realising the Untroubled in this lifetime.

Ayaṁ kho āvuso ānanda hetu ayaṁ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti. (AN ii 167)

COMMENT:

The six perceptions leading to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality] are:

1) the perception of the unlastingness [of the five aggregates] (aniccasaññā)

2) the perception that what is unlasting is intrinsically unsatisfactory (anicce dukkhasaññā)

3) the perception that what is intrinsically unsatisfactory is void of personal qualities (dukkhe anattasaññā)

4) the perception of the abandonment [of sensuous thoughts, unbenevolent thoughts, malicious thoughts, and unvirtuous, spiritually unwholesome factors] (pahānasaññā)

5) the perception of the passing away [of originated phenomena] (virāgasaññā)

6) the perception of the ending [of originated phenomena] (nirodhasaññā)

Cha nibbedhabhāgiyā saññā: Aniccasaññā anicce dukkhasaññā dukkhe anattasaññā pahānasaññā virāgasaññā nirodhasaññā. (DN iii 251)

COMMENT:

When:

1) the mental image of a skeleton (aṭṭhikasaññā)

2) the mental image of a maggot-infested corpse (puḷavakasaññā)…

3) the mental image of a discoloured corpse (vinīlakasaññā)

4) the mental image of a cut up corpse (vicchiddakasaññā)

5) the mental image of a bloated corpse (uddhumātakasaññā)

is developed and cultivated it is of great fruit and benefit. (SN v 129-134)

COMMENT:

‘The profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality]’: Nibbijjhati means ‘to pierce,’ which we call ‘to profoundly understand.’ At SN v 88 nibbijjhati is linked to padāleti (to destroy), and to lobhakkhandhaṁ dosakkhandhaṁ mohakkhandhaṁ.

papañcasaññā

papañcasaññā: (main article see: saññā)

Illustration: papañcasaññā, entrenched perception

Thinking, Lord of the Devas, arises from entrenched perception and conception.

Vitakko kho devānaminda papañcasaññāsaṅkhānidāno…

When they are present, thinking arises; when they are absent, thinking does not arise.

papañcasaññāsaṅkhāya sati vitakko hoti papañcasaññāsaṅkhāya asati vitakko na hotī ti. (DN ii 277)

Illustration: papañcasaññā, entrenched perception

For whatever the reason

that entrenched perception and conception assail a man

purisaṁ papañcasaññāsaṅkhā samudācaranti

if there is found nothing there to be delighted in, welcomed, or clung to

ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ

this is the end of the proclivity to attachment…

viparītasaññaṁ

viparītasaññaṁ: (main article see: saññā)

Illustration: viparītasaññaṁ, distorted perception

Although contact with sensuous pleasures is unpleasant,

they acquire the distorted perception that it is pleasant.

sukhami ti viparītasaññaṁ paccalatthuṁ. (MN i 507-8)

sañña

sañña: (main article see: saññā)

Illustration: sañña, perception

And why do you call it perception? One perceives therefore it is called perception. And what does one perceive?

Kiñca bhikkhave saññaṁ vadetha sañjānātī ti kho bhikkhave tasmā saññā ti vuccati kiñca sañjānāti:

One perceives blue, one perceives yellow, one perceives red, one perceives white. .

nīlampi sañjānāti; pītakampi sañjānāti; lohitakampi sañjānāti. Odātampi sañjānāti;. (SN iii 87)

Illustration: sañña, perception

There are certain devas called ‘beings without perception.’ When perception arises in them, those devas fall away from that group.

Santi bhikkhave asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. (DN i 28)

Illustration: saññā, modes of perception; saññā, perception

Ānanda, if you tell the bhikkhu Girimānanda ten modes of perception (dasasaññā bhāseyyāsi) it may cure his illness. Which ten?

1) The perception of the unlastingness [of the five aggregates]

2) the perception of the voidness of personal qualities [in the six senses and their objects]

3) the perception of the unloveliness [of the body]

4) the perception of the danger [of the body]

5) the perception of the abandonment [of sensuous thoughts, unbenevolent thoughts, malicious thoughts, and unvirtuous, spiritually unwholesome factors]

6) the perception of the passing away [of originated phenomena]

7) the perception of the ending [of originated phenomena]

8) the perception of disgust for the whole world [of phenomena]

9) the perception of the unlastingness of all originated phenomena

10) mindfulness with breathing.

Illustration: saññā, states of refined awareness; sañjānāti, perceives

Bhikkhus, there are four states of refined awareness. Which four?

Catasso imā bhikkhave saññā katamā catasso:

• One being perceives what is limited.

• One being perceives what is exalted.

• One being perceives what is limitless.

• One being perceives the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all.

natthi kiñcī ti ākiñcaññāyatanameko sañjānāti. (AN v 63)

Illustration: saññā, perception; saññā, state of refined awareness

Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

For him the mental imagery of previous sensuous pleasure ceases.

Tassa yā purimā kāmasaññā sā nirujjhati.

And at that time there is a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. He is one with a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti. Vivekajapītisukhasukhumasaccasaññī yeva tasmiṁ samaye hoti.

In this way one state of refined awareness arises through the training, and one state of refined awareness ceases through the training. And that is the training, said the Blessed One.

Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. Ayaṁ sikkhā ti bhagavā avoca. (DN i 184)

saññānaṁ

saññānaṁ: (main article see: saññā)

Illustration: saññānaṁ, states of refined awareness

Some [ascetics and Brahmanists] proclaim that the state of awareness of nonexistence, limitless and imperturbable, where one perceives that there is [nowhere] anything at all, is the purest, highest, best, and greatest of those states of refined awareness, whether refined material states of awareness, or immaterial states of awareness, or states of refined awareness involving mental cognisance alone, or involving the external senses.

Yā vā panetāsaṁ saññānaṁ parisuddhā paramā aggā anuttariyā akkhāyati yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ natthi kiñci ti ākiñcaññāyatanaṁ eke abhivadanti appamāṇaṁ āneñjaṁ.

But that [state of refined awareness] is originated and self-evident. And there is a ending of originated phenomena. Knowing the truth of this, seeing the deliverance [from originated phenomena] the Perfect One has gone beyond it.

Tayidaṁ saṅkhataṁ oḷārikaṁ. Atthi kho pana saṅkhārānaṁ nirodho atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. (MN ii 229-230)

Illustrations: sañjānāti
sañjānanti

sañjānanti: (main article see: saññā)

Illustration: sañjānanti, label

How does there not come to be stubborn attachment to the conventional expressions of one particular country’s language and non-overriding of local terminology?

Katañca bhikkhave janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro:

In this regard, in different countries they label the same thing a ‘dish’: a ‘bowl,’ a ‘vessel,’ a ‘saucer,’ a ‘pan,’ a ‘pot,’ or a ‘basin.’

idha bhikkhave tadavekaccesu janapadesu pātī ti sañjānanti pattan ti sañjānanti vitthan ti sañjānanti. Sarāvan ti sañjānanti dhāropan ti sañjānanti poṇan ti sañjānanti pisīlavan ti sañjānanti.

Whatever they label the thing in one particular country, he thinks ‘It seems these reverences are speaking with reference to this,’ and speaks likewise without grasping the terminology.

Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti: idaṁ kira me āyasmanto sandhāya voharantī ti. Tathā tathā voharati aparāmasati. (MN iii 235)

sañjānāti

sañjānāti: (main article see: saññā)

Illustration: sañjānāti, label

‘Ascetics, ascetics,’ so people label you and you, on being asked: ‘Who are you?’ should acknowledge: ‘We are ascetics.’

Samaṇā samaṇāti vo bhikkhave jano sañjānāti. Tumhe ca panake tumhe ti puṭṭhā samānā samaṇāmhā ti paṭijānātha. (MN i 271)

Illustration: sañjānanti, perceive

And those beings who had uprisen there perceived one another by means of this radiance, and thought: ‘Indeed there are other beings who have arisen here.’

yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti aññepi kira bho santi sattā idhūpapannāti. (MN iii 124)

Illustration: sañjānanti, perceive

Now there are, brahman, some ascetics and Brahmanists who perceive night to be the same as day and who perceive day to be the same as night. Of these ascetics and Brahmanists I declare that they are abiding in delusion. For I, brahman, perceive night to be the same as night, I perceive day to be the same as day.

Santi kho pana brāhmaṇa eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divā ti sañjānanti divāyeva samānaṁ rattī ti sañjānanti idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. Ahaṁ kho pana brāhmaṇa rattiṁyeva samānaṁ rattī ti sañjānāmi divāyeva samānaṁ divā ti sañjānāmi. (MN i 21)

sañjānāmi

sañjānāmi: (main article see: saññā)

Illustration: sañjānāmi, perceived to be

From the time when I had complete faith in the Blessed One, from then on for a long time I have perceived that I will not be reborn in the plane of damnation, that I will not [go to] the plane of damnation.

Yadagge ahaṁ bhante bhagavati ekantagato abhippasanno tadagge ahaṁ bhante dīgharattaṁ avinipāto avinipātaṁ sañjānāmi. (DN ii 206)

sañjānāti

sañjānāti: (main article see: saññā)

Illustration: sañjānāti, perceives

What one experiences, one perceives. What one perceives, one thinks about. .

Yaṁ vedeti taṁ sañjānāti. Yaṁ sañjānāti taṁ vitakketi. (MN i 111)

satipaṭṭhānā

Renderings
Introduction

Samudaya Sutta: base of mindfulness

The commentaries offer two possible etymologies of satipaṭṭhāna, via either an action noun (‘establishment’) or a non-action noun (‘base’), thus:

In the Samudaya Sutta (SN v 184) satipaṭṭhāna is presented in terms of the origination and vanishing of the body and other objects of mindfulness. The sutta begins:

• Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen. And what is the origination of the body? With the origination of food comes the origination of the body.

catunnaṁ bhikkhave satipaṭṭhānānaṁ samudayañca atthaṅgamañca desissāmi. Taṁ suṇātha. Ko ca bhikkhave kāyassa samudayo. Āhārasamudayā kāyassa samudayo. (SN v 184)

Here satipaṭṭhāna is represented by ‘body,’ a non-action noun. Therefore satipaṭṭhāna is ‘base,’ not ‘establishment.’

Satipaṭṭhāna Sutta: the [contemplation of the] bases of mindfulness

The Satipaṭṭhāna Sutta (MN i 56) says:

• This is the one-destination path for the purification of beings… namely, the four satipaṭṭhānā. What four? In this regard a bhikkhu abides contemplating the nature of the body etc.

ekāyano ayaṁ bhikkhave maggo sattānaṁ visuddhiyā… yadidaṁ cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhave bhikkhu kāye kāyānupassī viharati….

Thus the one-destination path is said to be:

The one-destination path would not be simply four bases, but rather the contemplation of those bases. In which case ‘four satipaṭṭhānā’ is an abbreviation, to be parenthesised like this:

• This is the one-destination path for the purification of beings… namely, the [contemplation of the] four bases of mindfulness.’

ekāyano ayaṁ bhikkhave maggo… yadidaṁ cattāro satipaṭṭhānā.

Here, satipaṭṭhānā is again linked to non-action nouns, so again means ‘bases of mindfulness.’

Vibhaṅga Sutta: basic practice of mindfulness

The Vibhaṅga Sutta (SN v 183) is unusual for two reasons. Firstly, satipaṭṭhāna occurs in singular case even in reference to all four bases. Secondly, the context suggests paṭṭhāna means ‘basic practice’ because it is contrasted with ‘development.’

• I will teach you the basic practice of mindfulness, and the development of the basic practice of mindfulness

satipaṭṭhānañca vo bhikkhave desissāmi satipaṭṭhānaṁ bhāvanañca. (SN v 183)

• And what is the basic practice of mindfulness?

Katamañca bhikkhave satipaṭṭhānaṁ

• In this regard a bhikkhu abides contemplating the nature of the body… sense impressions… the mind… the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu kāye kāyānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

• And what is the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanā

• In this regard a bhikkhu abides contemplating origination in relation to the body etc… disappearance in relation to the body etc… origination and disappearance in relation to the body etc, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu samudayadhammānupassī… vayadhammānupassī… samudayavayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

That paṭṭhāna could mean ‘basic’ is surprising. This meaning is more apparent in later Pāli literature, as Rhys Davids explains:

• The mediaeval use of paṭṭhāna (in its Sanskrit form) was in the sense of ‘starting off,’ ‘going away,’ ‘departure.’ It is the title of the most often quoted book in the Abhidhamma, and there means probably ‘Origins,’ ‘Starting-points,’ as it gives under twenty-four categories the paccayas (causes) of phenomena―Dialogues of the Buddha. (Dial.2.324)

Saḷāyatanavibhaṅga Sutta: opportunities for mindfulness

Finally, we consider the three satipaṭṭhāna (tayo satipaṭṭhānā) of the Saḷāyatanavibhaṅga Sutta. The sutta says a teacher’s disciples may or may not listen to him. These challenges for the teacher are called ‘opportunities for mindfulness’ because for the accomplished teacher they are opportunities to establish in himself mindfulness and full consciousness (sato sampajāno). The humorous overtones of this are obvious.

Contemplating origination in relation to phenomena: advanced mindfulness

To abide contemplating origination and disappearance is called ‘the development of the basic practice of mindfulness’ (satipaṭṭhānabhāvanā, SN v 183).

Illustrations
satipaṭṭhānānaṁ

satipaṭṭhānānaṁ: (main article see: satipaṭṭhānā)

Illustration: satipaṭṭhānānaṁ, bases of mindfulness, Samudaya Sutta

Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen.

catunnaṁ bhikkhave satipaṭṭhānānaṁ samudayañca atthaṅgamañca desissāmi. Taṁ suṇātha.

And what is the origination of the body?

Ko ca bhikkhave kāyassa samudayo.

With the origination of food comes the origination of the body.

Āhārasamudayā kāyassa samudayo

With the ending of food comes the vanishing of the body.

āhāranirodhā kāyassa atthaṅgamo. (SN v 184)

Illustration: satipaṭṭhānā, bases of mindfulness, Satipaṭṭhāna Sutta

This is the one-destination path for the purification of beings…

ekāyano ayaṁ bhikkhave maggo sattānaṁ visuddhiyā…

namely, the [contemplation of the] four bases of mindfulness

yadidaṁ cattāro satipaṭṭhānā

What four?

In this regard a bhikkhu abides contemplating the nature of the body

idha bhikkhave bhikkhu kāye kāyānupassī viharati

the nature of sense impressions

vedanāsu vedanānupassī viharati

the nature of the mind

citte cittānupassī viharati

the nature of certain objects of the systematic teachings

dhammesu dhammānupassī viharati. (SN v 141)

Illustration: satipaṭṭhānaṁ, basic practice of mindfulness, Vibhaṅga Sutta

Bhikkhus, I will teach you the basic practice of mindfulness, and the development of the basic practice of mindfulness, and the practice leading to the development of the basic practice of mindfulness. Please listen…

Satipaṭṭhānañca vo bhikkhave desissāmi satipaṭṭhānaṁ bhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṁ. Taṁ suṇātha.

And what is the basic practice of mindfulness?

Katamañca bhikkhave satipaṭṭhānaṁ

In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ

He abides contemplating the nature of sense impressions… the nature of the mind… the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

Vedanāsu vedanānupassī… Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

This is called the basic practice of mindfulness.

Idaṁ vuccati bhikkhave satipaṭṭhānaṁ.

And what is the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanā

In this regard a bhikkhu abides contemplating origination in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu samudayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

He abides contemplating disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]

Vayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

He abides contemplating origination and disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

Samudayavayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

He abides contemplating origination in relation to sense impression… the mind… objects of the systematic teachings…

This is called the development of the basic practice of mindfulness.

Ayaṁ vuccati bhikkhave satipaṭṭhānabhāvanā.

And what is the practice leading to the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanāgāminī paṭipadā

It is this noble eightfold path, namely: right perception [of reality]… right inward collectedness.

ayameva ariyo aṭṭhaṅgiko maggo. Seyyathīdaṁ sammādiṭṭhi sammāsamādhi. (SN v 183)

Illustration: satipaṭṭhānā, opportunities for mindfulness, Saḷāyatanavibhaṅga Sutta

There are three opportunities for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati ti

In this regard, out of tender concern for their welfare, the Teacher explains his teaching to disciples, saying ‘This is for your welfare and happiness.’

Either

  • 1) All disciples do not listen
  • 2) Some do not listen, some do
  • 3) All disciples listen

With that the Perfect One:

1) is not pleased and feels no pleasure. He abides free of defilement, mindful, and fully conscious.

na ceva attamano hoti na ca attamanataṁ paṭisaṁvedeti. Anavassuto ca viharati sato sampajāno.

2) is neither pleased or displeased and feels no pleasure or displeasure. Freed of both pleasure and displeasure, he abides serene, mindful, and fully conscious.

na ceva attamano hoti na ca attamanataṁ paṭisaṁvedeti na ca anattamano hoti na ca anattamanataṁ paṭisaṁvedeti. Attamanatañca anattamanatañca tadūbhayaṁ abhinivajjetvā so upekkhako viharati sato sampajāno.

3) is pleased and feels pleasure. He abides free of defilement, mindful, and fully conscious.

attamano ceva hoti attamanatañca paṭisaṁvedeti. Anavassuto ca viharati sato sampajāno.

This is called

1) the first opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Idaṁ bhikkhave paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati.

2) the second opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Idaṁ vuccati bhikkhave dutiyaṁ satipaṭṭhānaṁ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati.

3) the third opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Idaṁ vuccati bhikkhave tatiyaṁ satipaṭṭhānaṁ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati. (MN iii 221-2)

Illustration: satipaṭṭhānaṁ, basic practice of mindfulness, Sedaka Sutta

“If one wishes to protect oneself, one should undertake the basic practice of mindfulness.

Attānaṁ bhikkhave rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ

If one wishes to protect others, one should undertake the basic practice of mindfulness.

paraṁ rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ

Protecting oneself, one protects others. Protecting others, one protects oneself.”

attānaṁ bhikkhave rakkhanto paraṁ rakkhati paraṁ rakkhanto attānaṁ rakkhatī ti. (SN v 169)

saddhā

Renderings
Introduction

Saddhā: faith

Saddhā can sometimes be rendered simply as faith:

• They would have to go by faith in others about this.

te tattha paresaṁ saddhāya gaccheyyuṁ. (SN v 221)

• Have faith in those arahants of noble discernment.

Saddahāno arahataṁ ariyapaññāya. (Iti 112)

• He has faith in [the significance of] these teachings

ime dhamme evaṁ saddahati. (SN iii 225)

• Those who have a degree of faith in me, a degree of affection for me, are all destined for heaven.

yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyaṇāti. (MN i 141-2)

Saddhā: technical sense

In relation to the Buddha saddhā has a technical sense, meaning faith in the perfection of his enlightenment. This is also the case where he is not the stated object of saddhā because the definition for saddhindriyaṁ shows that in such cases he is still the object:

• And what is the faculty of faith? In this regard, the noble disciple has faith. He has faith in the [perfection of the] Perfect One’s enlightenment: ‘He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.’

Katamañca bhikkhave saddhindriyaṁ idha bhikkhave ariyasāvako saddho hoti saddahati tathāgatassa bodhiṁ iti pi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṁ buddho bhagavā ti. Idaṁ vuccati bhikkhave saddhindriyaṁ. (SN v 196)

Saddha: adjective or adverb

Saddha can be used as an adjective or adverb, ‘faithful’ or ‘in faith’:

• Faithful bhikkhus, bhikkhunīs, laymen and laywomen

saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo. (DN ii 141)

• Food given in faith

Saddha: credulous

Saddha sometimes means credulous:

• Not infatuated with objects of pleasure, not given to arrogance, gentle, intuitively insightful, not credulous, not filled with disgust;

Sātiyesu anassāvī atimāne ca no yuto
Saṇho ca paṭibhānavā na saddho na virajjati. (Snp 853)

• The man who is not credulous… is the highest human.

Assaddho… yo naro… sa ve uttamaporiso. (Dhp 97)

The Iṇa Sutta: faith in [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors

In the Iṇa Sutta saddhā has a different meaning, which we will research here:

1) A noble disciple who has unshakeable faith in the teaching (dhamme aveccappasādena samannāgato hoti) has come to the conclusion that:

• The teaching is well explained by the Blessed One, fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.

svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṁ veditabbo viññūhī ti. (SN v 390)

In the light of these qualities, the teaching’s excellence and effectiveness, ‘unshakeable faith in the Dhamma’ means ‘unshakeable faith in the [excellence of the] teaching.’

2) But in the Iṇa Sutta the object of saddhā natthi is kusalesu dhammesu. For reasons to be explained, we apply the same parenthesis: ‘significance of’:

• Anyone who has no faith in [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors.

yassa kassaci saddhā natthi kusalesu dhammesu. (AN iii 352)

3) Applying the same parentheses, i.e. ‘[significance of],’ would only be justified if ‘the teaching’ in Quote 1 concerns ‘the abandoning of spiritually unwholesome factors and undertaking of spiritually wholesome factors’ in Quote 2. Which it does:

• The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome; the purification of one’s mind: this is the training system of the Buddhas.

Sabbapāpassa akaraṇaṁ kusalassa upasampadā
Sacittapariyodapanaṁ etaṁ buddhānaṁ sāsanaṁ. (Dhp 183)

4) According to our parenthesis, spiritually unwholesome factors are ‘abandoned’ and spiritually wholesome factors are ‘undertaken’. The parentheses come from these two quotes:

• The Blessed One praises the abandonment of spiritually unwholesome factors.

bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti. (SN iii 8)

• The Blessed One praises the undertaking of spiritually wholesome factors.

bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī ti. (SN iii 9)

Illustrations

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

And what is the proximate cause for gladness? Faith [in the perfection of the Perfect One’s enlightenment], one should reply.

Kā ca bhikkhave pāmujjassa upanisā? Saddhātissa vacanīyaṁ.

And what is the proximate cause for faith [in the perfection of the Perfect One’s enlightenment]? Suffering, one should reply.

Kā ca bhikkhave saddhāya upanisā? Dukkhan tissa vacanīyaṁ. (SN ii 30)

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

It is indeed to be expected, bhante, that a noble disciple who has faith [in the perfection of the Perfect One’s enlightenment] will dwell energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors.

saddhassa hi bhante ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhaviriyo viharissati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya. (SN v 225)

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

Then I saw the Perfectly Enlightened One and faith [in the perfection of the Perfect One’s enlightenment] arose within me.

Athaddasāma sambuddhaṁ saddhā no udapajjatha. (SN i 196)

saddho

saddho: (main article see: saddhā)

Illustration: saddho, faith [in the perfection of the Perfect One’s enlightenment]

A bhikkhu with no faith [in the perfection of the Perfect One’s enlightenment] falls away. He is not established in this true teaching.

Assaddho bhikkhave bhikkhu cavati nappatiṭṭhāti saddhamme. (AN iii 7)

A bhikkhu with faith [in the perfection of the Perfect One’s enlightenment] does not fall away. He is established in this true teaching.

Saddho bhikkhave bhikkhu na cavati patiṭṭhāti saddhamme. (AN iii 7)

Illustration: saddhā, faith [in the perfection of the Perfect One’s enlightenment]

As the Blessed One explained the teaching to me with its increasingly higher and more sublime levels, concerning what is inwardly dark and bright with their correlative combinations, thus through transcendent insight into a certain one of those teachings, I came to a conclusion about the teachings. I gained faith in the Teacher thus “The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice.’

Yathā yathā me āvuso bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ satthari pasīdiṁ sammā sambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno saṅgho ti.

When one’s faith in the [perfection of the] Perfect One’s [enlightenment] is settled, rooted, and established, and described in these terms, words, and phrases, then one’s faith is said to be supported by reasons, rooted in vision [of things according to reality], and firm. It is not shakeable by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.

Yassa kassa ci bhikkhave imehi ākārehi imehi padehi imehi vyañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā ayaṁ vuccatī bhikkhave ākāravatī saddhā dassanamūlikā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. (MN i 320)

saṅgahavatthūni

Renderings
Introduction

Saṅgaṇhāti: hold together

Saṅgaṇhāti can mean ‘hold together’:

• Various flowers placed on a plank without being held together with a thread.

nānāpupphāni phalake nikkhittāni suttena asaṅgahītāni. (Vin.3.8)

Saṅgaṇhāti: assist

Saṅgaṇhāti can mean ‘assist’:

• The pupil should be assisted and helped by the preceptor in regard to recitation, interrogation, exhortation, instruction.

upajjhāyena bhikkhave saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. (Vin.1.50)

Saṅgaṇhāti: win over

Saṅgaṇhāti can mean ‘win over’:

• Again, a certain unvirtuous bhikkhu by [giving away] the valuable goods and requisites belonging to the community of bhikkhus… wins over and cajoles householders. This is the fourth great thief found existing in the world.

Puna ca paraṁ bhikkhave idhe'kacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni… tehi gihī saṅgaṇhāti upalāpeti. Ayaṁ bhikkhave catuttho mahācoro santo saṁvijjamāno lokasmiṁ. (Vin.3.90)

Illustrations

Illustration: saṅgahavatthūni, bases for winning over a following

Four bases for winning over a following: generosity, agreeable speech, beneficial conduct, and impartiality.

cattāri saṅgahavatthūni dānaṁ peyyavajjaṁ atthacariyaṁ samānattatā. (DN iii 232)

Illustration: saṅgahavatthūni, bases for winning over a following

There are four bases for winning over a following. Which four? Generosity, agreeable speech, beneficial conduct, and impartiality. These are the four bases for winning over a following.

Cattārimāni bhikkhave saṅgahavatthūni. Katamāni cattāri? Dānaṁ peyyavajjaṁ atthacariyā samānattatā. Imāni kho bhikkhave cattāri saṅgahavatthūnīti.

Generosity, agreeable speech, beneficial conduct, and impartiality amidst conditions wherever possible as is suitable. These ways of winning over a following are [as important as] the linchpin of a rolling chariot.

Dānañca peyyavajjañca atthacariyā ca yā idha
Samānattatā ca dhammesu tattha tattha yathārahaṁ
Ete kho saṅgahā loke rathassāṇīva yāyato.

If there were no such ways of winning over a following, then neither mother nor father would receive honour and veneration from their children.

Ete ca saṅgahā nāssu na mātā puttakāraṇā
Labhetha mānaṁ pūjaṁ vā pitā vā puttakāraṇā.

But because there are ways of winning over a following, wise people contemplate them, thus they attain to greatness and are praised.

Yasmā ca saṅgahā ete samavekkhanti paṇḍitā
Tasmā mahattaṁ papponti pāsaṁsā ca bhavanti te ti. (AN ii 32)

Illustration: saṅgahavatthūni, bases for winning over a following

• Your following is large, Hatthaka.

Mahatī kho tyāyaṁ hatthaka parisā

… How did you win over this large following?

kathaṁ pana tvaṁ hatthaka imaṁ mahatiṁ parisaṁ saṅgaṇhāhī ti?

• I did so by the four bases for winning over a following taught by the Blessed One.

Yānimāni bhante bhagavatā desitāni cattāri saṅgahavatthūni tenāhaṁ imaṁ parisaṁ saṅgaṇhāmi.

… When I know ‘This one is to be won over by a gift, I win him over with a gift.’

Ahaṁ bhante yaṁ jānāmi ayaṁ dānena saṅgahetabbo ti taṁ dānena saṅgaṇhāmi.

… When I know ‘This one is to be won over by agreeable speech, I win him over with agreeable speech.’

Yaṁ jānāmi ayaṁ peyyavajjena saṅgahetabbo ti taṁ peyyavajjena saṅgaṇhāmi

… When I know ‘This one is to be won over by beneficial conduct, I win him over with beneficial conduct.’

yaṁ jānāmi ayaṁ atthacariyāya saṅgahetabbo ti taṁ atthacariyāya saṅgaṇhāmi

… When I know ‘This one is to be won over by impartiality, I win him over with impartiality.’

yaṁ jānāmi ayaṁ samānattatāya saṅgahetabbo ti taṁ samānattatāya saṅgaṇhāmi. (AN iv 219)

santuṭṭha

santusita

Renderings
Introduction

PED definitions

Santusita and Santuṭṭha are past participles of santussati, says PED, which renders them:

  • Santusita: ‘contented, pleased, happy.’
  • Santuṭṭha: ‘pleased, happy.’

We explain below why we reject both definitions.

Santusita

Santusita is consistently associated with other words that indicate arahantship. To render it ‘content’ does not represent this situation. ‘Inwardly at peace’ accords better with its usual contexts:

• He is heroic, inwardly at peace, and has overcome his unsureness [about the excellence of the teaching].

vīro santusito vitiṇṇakaṅkho. (Tha 8)

• Being inwardly at peace, he is not agitated. Being not agitated, he realises the Untroubled for himself.

Santusitattā na paritassati. Aparitassaṁ paccattaṁ yeva parinibbāyati. (SN iii 54)

For further examples, see Illustrations.

Santuṭṭha: factor of asceticism (sāmaññaṅga)

As a ‘factor of asceticism’ santuṭṭha occurs in the phrase ‘content with what is paltry and easily gotten.’ See the following quote. It therefore does not mean ‘content with what one has got’:

• Four things are paltry, easily gotten, and blameless. Which four?

Cattārimāni bhikkhave appāni ca sulabhāni ca anavajjāni tāni ca. Katamāni cattāri?

1) In the category of robes, a rag-robe is paltry, easily gotten, and blameless.

Paṁsukūlaṁ bhikkhave cīvarānaṁ appañca sulabhañca tañca anavajjaṁ

2) In the category of meals, food gathered on almsround is paltry, easily gotten, and blameless.

Piṇḍiyālopo bhikkhave bhojanānaṁ appañca sulabhañca tañca anavajjaṁ

3) In the category of abodes, the root of a tree among abodes is paltry, easily gotten, and blameless.

Rukkhamūlaṁ bhikkhave senāsanānaṁ appañca sulabhañca tañca anavajjaṁ

4) In the category of remedies, concentrated urine is paltry, easily gotten, and blameless.

Pūtimuttaṁ bhikkhave bhesajjānaṁ appañca sulabhañca tañca anavajjaṁ

… These four things are paltry, easily gotten, and blameless.

Imāni kho bhikkhave cattāri appāni ca sulabhāni ca tāni anavajjāni

… When a bhikkhu is content with what is paltry and easily gotten, this is one of the factors of asceticism, I declare.

Yato kho bhikkhave bhikkhu appena ca santuṭṭho hoti sulabhena ca. Idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmī ti. (AN ii 27)

Therefore where contexts indicate that ‘content’ or ‘contentment’ involve the factors of asceticism, appropriate parenthesis should be used. For example:

• Having spoken in dispraise of being discontented [with what is paltry and easily gotten]…

asantuṭṭhiyā avaṇṇaṁ bhāsitvā. (Vin.1.45)

• Having spoken in praise of being content [with what is paltry and easily gotten]…

santuṭṭhassa vaṇṇaṁ bhāsitvā. (Vin.1.45)

With itarītarena alone

In some cases the object of santuṭṭha is given as itarītarena. This could be rendered as ‘content with any old thing.’ PED renders itarītara as ‘one or the other, whatsoever, any;’ DOP says ‘one or another; whatsoever, any sort of.’ Norman says ‘whatever comes one’s way’ (Tha 230). But we render it by repeating the parenthesis given above. For example:

• One should be content [with what is paltry and easily gotten].

Rendering itarītarena as ‘with what is paltry and easily gotten’ has the following advantages:

1) it is precise

2) it avoids possible misinterpretation (‘content with anything whatsoever’). But, for example, even Sāriputta’s verses would deny a bhikkhu is ‘content with anything whatsoever’:

• [If] while seating cross-legged it does not rain on his knees, [this abode] is sufficient for the abiding in comfort of a resolute bhikkhu.

Pallaṅkena nisinnassa jaṇṇuke nābhivassati
Alaṁ phāsuvihārāya pahitattassa bhikkhuno. (Tha 985)

3) content [with what is paltry and easily gotten] anyway is the meaning of ‘content with any old thing.’

With itarītarena + explicit object

When itarītarena has an object, we say ‘any old… whatsoever.’ For example:

• In this regard a bhikkhu is content with any old robe, almsfood, abode, and therapeutic requisite whatsoever

Idha bhikkhave bhikkhu santuṭṭho hoti itarītarena cīvarena santuṭṭho hoti itarītarena piṇḍapātena santuṭṭho hoti itarītarena senāsanena santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena. (AN iii 146)

Itarītarena santuṭṭhiṁ: contentment in relation to one or the other

The Buddha has said:

• ‘Whoever wishes may be a rag-robe wearer; whoever wishes may use robes given by householders. And I praise contentment [with what is paltry and easily gotten] in relation to one or the other.’

Yo icchati paṁsukūliko hotu. Yo icchati gahapaticīvaraṁ sādiyatu. Itarītarenapahaṁ bhikkhave santuṭṭhiṁ vaṇṇemī ti. (Vin.1.280)

It makes sense even concerning robes from householders to render santuṭṭhiṁ as ‘contentment [with what is paltry and easily gotten],’ because even robes from householders may be paltry. It also makes sense to render itarītarena as ‘in relation to one or the other,’ not ‘with any old thing,’ because:

  • 1) the dictionaries support it. PED: ‘one or the other, whatsoever, any;’ DOP: ‘one or another; whatsoever, any sort of’
  • 2) it led the bhikkhus to think:

• Only one (kind of) robe is allowed by the Blessed One, not two (kinds).

ekaṁyeva bhagavatā cīvaraṁ anuññātaṁ. Na dve ti. (Vin.1.282)

This led to an extension of the allowance:

• ‘I allow him who uses robes given by householders to also use rag-robes. And I praise contentment [with what is paltry and easily gotten] in relation to both.’

Anujānāmi bhikkhave gahapaticīvaraṁ sādiyantena paṁsukūlampi sādiyituṁ. Tadubhayenapahaṁ bhikkhave santuṭṭhiṁ vaṇṇemī ti. . (Vin.1.282)

We must now discuss the meaning of tadubhayenapahaṁ santuṭṭhiṁ vaṇṇemī

Tadubhayenapahaṁ santuṭṭhiṁ vaṇṇemī

Tadubhayenapahaṁ santuṭṭhiṁ vaṇṇemī cannot mean ‘I praise contentment on account of having both,’ because:

  • 1) It would make nonsense of the meaning of ‘contentment.’
  • 2) It is not in accordance with the orthodox definition of santuṭṭhi, i.e. ‘contentment [with what is paltry and easily gotten].’
  • 3) It does not correspond to the meaning we have given to itarītarena in this context, i.e. ‘And I praise contentment [with what is paltry and easily gotten] in relation to one or the other.’

With aveccappasādena: blameworthy

In relation to aveccappasādena, contentment is considered blameworthy:

• Content with that unshakeable faith in the Buddha, he does not make further effort for physical seclusion by day nor for solitary retreat at night.

So tena buddhe aveccappasādena santuṭṭho na uttariṁ vāyamati divā pavivekāya rattiṁ paṭisallānāya. (SN v 398)

Sadārasantuṭṭho

Sadārasantuṭṭho means ‘content with one’s wife,’ which we render as ‘happily married’:

• My paternal uncle Isidatta was not celibate but was happily married

Petteyyopi me bhante isidatto abrahmacārī ahosi sadārasantuṭṭho. (AN v 138)

Bodhi likewise says: ‘My paternal uncle Isidatta was not celibate but lived a contented married life.’

Illustrations
santusito

santusito: (main article see: santusita)

Illustration: santusito, inwardly at peace

One whose conduct is [virtuously] restrained, who is tranquil and mindful, who meditates with thought restrained, who is diligently applied [to the practice], who finds inward delight, who is inwardly collected, who is unaccompanied [by craving], and who is inwardly at peace, him they [rightly] call a bhikkhu.

Yathācārī yathāsato satimā yatasaṅkappajjhāyi appamatto
Ajjhattarato samāhitatto eko santusito tamāhu bhikkhuṁ. (Tha 981)

Illustration: santusito, inwardly at peace

The bhikkhu who went to the Sītavana Wood is [now] unaccompanied [by craving], inwardly at peace, inwardly collected, victorious [over all unvirtuous, spiritually unwholesome factors], free of [fear and] terror, and resolutely fostering mindfulness of the body.

Yo sītavanaṁ upāgā bhikkhu eko santusito samāhitatto
Vijitāvī apetalomahaṁso rakkhaṁ kāyagatāsatiṁ dhitimā ti. (Tha 6)

COMMENT:

Eko: ‘unaccompanied [by craving].’ The significance of eko is shown in this quote:

• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’

Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti. (SN iv 37)

santuṭṭho

santuṭṭho: (main article see: santusita)

Illustration: santuṭṭho, content

Previously content with making sacrifices, led on by the phenomenon of sensuous pleasure, I subsequently rooted out desire and hatred, and delusion, too.

Pubbe yaññena santuṭṭho kāmadhātupurakkhato
Pacchā rāgañca dosañca mohaṁ cā pi samūhaniṁ. (Tha 378)

Illustration: santuṭṭho, content [with what is paltry and easily gotten]

And how is a bhikkhu content [with what is paltry and easily gotten]? Here, a bhikkhu is content with a robe to protect his body, and with almsfood to satisfy his stomach

Kathañca mahārāja bhikkhu santuṭṭho hoti? Idha mahārāja bhikkhu santuṭṭho hoti kāyaparihāriyena cīvarena kucchiparihāriyena piṇḍapātena. (DN i 71)

asantuṭṭho

asantuṭṭho: (main article see: santusita)

Illustration: asantuṭṭho, discontented

One who is discontented with his own wives, and is seen in the company of prostitutes and other mens’ wives, that is the cause of spiritual ruination.

Sehi dārehi asantuṭṭho vesiyāsu padissati
Dissati paradāresu taṁ parābhavato mukhaṁ. (Snp 108)

santusse

santusse: (main article see: santusita)

Illustration: santusse, content

And he should be content with even mediocre [food] and not wish for other very flavoursome [food].

Lūkhena pi ca santusse nāññaṁ patthe rasaṁ bahuṁ. (Tha 580)

sappurisa

Renderings
Introduction

Asappurisa and puthujjana

The following quote treats asappurisa (‘the common person’) and puthujjana (‘the common man’) as equivalent, and shows that a sappurisa is at least a ‘faith follower’ (saddhānusārin), and not necessarily a stream-enterer:

• One who has faith in [the significance of] these teachings and is intent upon them is called a ‘faith follower,’ one who has entered the way of rightness [comprised of spiritually wholesome factors], entered the plane of spiritually outstanding people, transcended the plane of the common man. He is incapable of doing any deed for which he might be reborn in hell, the animal realm, or the sphere of ghosts; he is incapable of passing away without having realised the fruit of stream-entry.

yo bhikkhave ime dhamme evaṁ saddahati adhimuccati ayaṁ vuccati saddhānusārī okkanto sammattaniyāmaṁ sappurisabhumiṁ okkanto vītivatto puthujjanabhumiṁ abhabbo taṁ kammaṁ kātuṁ yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya abhabbo va tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti. (SN iii 225)

Sappurisas and arahants

Arahants are ‘greater than sappurisas’ (sappurisena sappurisataro) in being possessed of not eight, but ten path factors:

• Thus the disciple in training is endowed with eight factors, and the arahant with ten.

Iti kho bhikkhave aṭṭhaṅgasamannāgato sekho dasaṅgasamannāgato arahā hoti. (MN iii 76)

Katamo ca bhikkhave sappuriso: idha bhikkhave ekacco sammādiṭṭhiko hoti sammāsaṅkappo sammāvāco sammākammanto sammaājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ vuccati bhikkhave sappuriso. (SN v 20)

Katamo ca bhikkhave sappurisena sappurisataro: idha bhikkhave ekacco sammādiṭṭhiko hoti sammāsaṅkappo sammāvāco sammākamanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi sammāñāṇī sammāvimutti. Ayaṁ vuccati bhikkhave sappurisena sappurisataro ti. (SN v 20)

Illustrations
asappurisa

asappurisa: (main article see: sappurisa)

Illustration: asappurisa, common people; sappurisehi, spiritually outstanding people

This is a path pursued by common people not by spiritually outstanding people. This is not suitable for you.

asappurisasevito ceso maggo na ceso maggo sappurisehi sevito na tvaṁ arahasī ti. (SN iv 195)

Illustration: asappurisa, common people

And what is the condition that nourishes not listening to the true teaching? Associating with common people, one should reply.

ko cāhāro asaddhammasavaṇassa: asappurisasaṁsevotissa vacanīyaṁ. (AN v 113)

asappuriso

asappuriso: (main article see: sappurisa)

Illustration: asappuriso, common person; sappuriso, spiritually outstanding person

When the common person (asappuriso) gains first jhāna, he thinks

• ‘I am an attainer of the first jhāna; these other bhikkhus are not’

ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī ime panaññe bhikkhū na paṭhamajjhānasamāpattiyā lābhino ti

He thereby exalts himself and disparages others

attānukkaṁseti paraṁ vambheti

When a spiritually outstanding person (sappuriso) gains jhāna, he thinks:

• ‘The perception that “It is void of personal qualities” even concerning the attainment of the first jhāna has been spoken of by the Blessed One

paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.

For whatsoever one thinks of in personal terms, it is different than [how one thinks of it]

yena yena hi maññati tato taṁ hoti aññathā. (MN iii 42)

sappuriso

sappuriso: (main article see: sappurisa)

Illustration: sappuriso, spiritually outstanding person

And how does a spiritually outstanding person think?

Kathañca bhikkhave sappuriso sappurisacintī hoti:

In this regard a spiritually outstanding person is not intent upon his own harm, or the harm of others, or the harm of both.

idha bhikkhave sappuriso nevattavyābādhāya ceteti na paravyābādhāya ceteti na ubhayavyābādhāya ceteti evaṁ kho bhikkhave sappuriso sappurisacintī hoti.

How does a spiritually outstanding person give counsel? He does not give counsel for his own harm, or of others, or of both.

Kathañca bhikkhave sappuriso sappurisamantī hoti? Idha bhikkhave sappuriso nevattavyābādhāya manteti na paravyābādhāya manteti na ubhayavyābādhāya manteti. Evaṁ kho bhikkhave sappuriso sappurisamantī hoti.

How does a spiritually outstanding person speak? He abstains from lying, malicious speech, harsh speech, gossip.

Kathañca bhikkhave sappuriso sappurisavāco hoti? Idha bhikkhave sappuriso musāvādā paṭivirato hoti pisunāya vācāya paṭivirato hoti pharusāya vācāya paṭivirato hoti. Samphappalāpā paṭivirato hoti. Evaṁ kho bhikkhave sappuriso sappurisavāco hoti.

How does a spiritually outstanding person act? He abstains from killing, stealing, and misconduct in sensuous pleasure.

Kathañca bhikkhave sappuriso sappurisakammanto hoti idha bhikkhave sappuriso pāṇātipātāpaṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā paṭivirato hoti. Evaṁ kho bhikkhave sappuriso sappurisakammanto hoti. (MN iii 21-2)

sappurisā

sappurisā: (main article see: sappurisa)

Illustration: sappurisā, spiritually outstanding

Indeed those who are spiritually outstanding, Sāriputta, are thankful and grateful.

kataññuno hi sāriputta sappurisā katavedino. (Vin.1.56)

sappurisaṁ

sappurisaṁ: (main article see: sappurisa)

Illustration: sappurisaṁ, spiritually outstanding person

‘Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters, I declare, is the [quality of a] spiritually outstanding person, who, having penetrated the [four] noble truths, sees [the nature of reality] [and is unshaken by craving].

Yathindakhīlo paṭhaviṁ sito siyā catubbhi vātehi asampakampiyo
Tathūpamaṁ sappurisaṁ vadāmi yo ariyasaccāni avecca passati. (Sn.v.229)

Illustration: sappuriso, spiritually outstanding person

A spiritually outstanding person gives what is hard to give

So duccajaṁ sappuriso cajitvā. (AN iii 50)

sabbe dhammā nālaṁ abhinivesāyā

Rendering
Introduction

Sabbe dhammā: ‘all things’

Sabbe dhammā nālaṁ abhinivesāyā ti is a key phrase in the scriptures because, having heard it (sutaṁ hoti), one ‘fully understands the whole teaching’ (sabbaṁ dhammaṁ abhijānāti MN i 252). However, there is no agreement on how to best translate it. Even the opening words sabbe dhammā are unsettled.

Horner calls sabbe dhammā ‘any (psycho-physical) conditions’ in the sentence: ‘It is not fitting that there should be inclination towards any (psycho-physical) conditions.’ Bodhi transfers the negative so the sentence reads ‘Nothing is worth adhering to.’

Abhiniveso: firm, unyielding attachment

That abhiniveso implies firm, unyielding attachment can be illustrated in several ways:

  • 1) In the royal banyan tree called Well Established. This tree was ‘steadfastly attached’ to twelve leagues, but its roots spread to [a further] five (dvādasayojanāni abhiniveso ahosi pañcayojanāni mulakasantānakānaṁ AN iii 369). These latter roots were therefore part of Well Established’s attachment, but not its steadfast attachment.

  • 2) In the attachment of the dogmatist who considers his opinion alone is correct, which is called idaṁsaccābhiniveso, stubborn attachment to dogmatic opinions.

  • 3) In the attachment to one language whose vocabulary one might continue to use in a different country:

<blockquote> • Whatever they label the thing in one particular country, dogmatically grasping and stubbornly adhering to [his own term] he asserts ‘This alone is right; all else is wrong.’

iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmassa abhinivissa voharati idameva saccaṁ moghamaññan ti. (MN iii 235)

</blockquote>

  • 4) Where abhiniveso is better called ‘relentless attachment.’ This is seen in the wish of the khattiya (khattiyā) to conquer land, the brahman to perform sacrifices, the householder to work, the thief to operate in darkness, and in women to be without co-wives.

Abhinivisati: to stubbornly adhere

That abhiniveso implies stubborn attachment is apparent also in its relation to abhinivisati a similar-looking word from a different root, meaning ‘stubbornly adhere.’ It is effectively the verb form of abhiniveso. Illustrations given in more detail below show that stubbornly adhering (verb) leads to:

1) Stubborn attachment (abhinivesa)

rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesa-vinibandhājjhosānā. (SN iii 187)

2) Religious dogmatism, in which one declares of one’s own views ‘This alone is true, all else is false’

• The [religious] world is made up of many and various elements, and whatever of these elements that beings stubbornly adhere to, then dogmatically grasping and stubbornly adhering they assert ‘This alone is true, all else is false.’

Anekadhātunānādhātu kho devānaminda loko. Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti taṁ tadeva thāmasā parāmassa abhinivissa voharanti idameva saccaṁ moghamaññan ti. (DN ii 282)

3) Stubbornly grasping of odious dogmatic views, like the bhikkhu Sāti:

• Although questioned, interrogated, and examined by those bhikkhus, the bhikkhu Sāti, son of a fisherman, dogmatically grasping and stubbornly adhering to that same odious dogmatic view, asserted ‘As I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another.’

tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmassa abhinivissa voharati evaṁ vyā kho ahaṁ āvuso bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan ti. (MN i 257)

Nālaṁ

Nālaṁ can be used with a dative or infinitive. The meanings of nālaṁ in summary are:

1) With dative: incapable of, unsuited to, not enough, will not:

• He is incapable of conversation.

• All things are unsuited to stubborn attachment

sabbe dhammā nālaṁ abhinivesāyā ti. (MN i 251; SN iv 50; AN iv 88)

• What praise they receive is trifling, not enough to bring them consolation.

appaṁ hi etaṁ na alaṁ samāya. (Snp 895-6)

• He will not be negligent [in looking after himself]

kumāro nālaṁ pamādāyā ti. (AN iii 6)

2) With infinitive: incapable of, unsuited to, not fit, not fitting, would not

• Incapable of being disillusioned with it.

• A nurse is unsuited to caring for the sick if he possesses five qualities.

nālaṁ gilānaṁ upaṭṭhātuṁ. (AN iii 144)

• What is unlasting is not fit to be delighted in, welcomed, or clung to.

yadaniccaṁ taṁ nālaṁ abhinandituṁ nālaṁ abhivadituṁ nālaṁ ajjhositun ti. (MN ii 263)

• It is not fitting for a wise man who preserves truth to come to the unqualified conclusion, “This alone is true, all else is false”

saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ idameva saccaṁ moghamaññan ti. (MN ii 171)

• Would neither extol nor speak disparagingly about it

nālaṁ thutuṁ no pi nipaccavādī. (Snp 217)

Illustrations: abhinivesa
abhinivesāyā

abhinivesāyā: (main article see: sabbe dhammā nālaṁ abhinivesāyā)

Illustration: abhinivesāyā, stubborn attachment

When a bhikkhu has heard that all things are unsuited to stubborn attachment

sutaṁ hoti sabbe dhammā nālaṁ abhinivesāyā ti

… he fully understands the whole teaching,

so sabbaṁ dhammaṁ abhijānāti. (MN i 252)

abhiniveso

abhiniveso: (main article see: sabbe dhammā nālaṁ abhinivesāyā)

Illustration: abhiniveso, stubborn attachment

There are these four spiritual shackles

cattārome bhikkhave ganthā

1) the spiritual shackle of greed

2) the spiritual shackle of ill will

3) the spiritual shackle of adherence to observances and practices

4) the spiritual shackle of stubborn attachment to dogmatic opinions

For the full understanding of these four spiritual shackles the noble eightfold path should be developed

abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. (SN v 59)

abhinivesa

abhinivesa: (main article see: sabbe dhammā nālaṁ abhinivesāyā)

Illustration: abhinivesa, stubborn attachment

Most of mankind is fastened by clinging, grasping, and stubborn attachment.

Upayupādānābhinivesavinibaddho khvāyaṁ kaccāna loko yebhuyyena. (SN ii 17)

Illustration: abhinivesa, stubborn attachment

How does there come to be stubborn attachment to the conventional expressions of one particular country’s language and the overriding of local terminology?

kathañca bhikkhave janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro

In this regard, in different countries they label the same thing a ‘dish’: a ‘bowl,’ a ‘vessel,’ a ‘saucer,’ a ‘pan,’ a ‘pot,’ or a ‘basin.’

idha bhikkhave tadavekaccesu janapadesu pātī ti sañjānanti pattan ti sañjānanti vitthan ti sañjānanti sarāvan ti sañjānanti dhāropan ti sañjānanti poṇan ti sañjānanti pisīlavan ti sañjānanti.

Whatever they label the thing in one particular country, dogmatically grasping and stubbornly adhering to [his own term] he asserts ‘This alone is right; all else is wrong.’

iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmassa abhinivissa voharati idameva saccaṁ moghamaññan ti. (MN iii 235)

Illustration: abhinivesa, stubborn attachment

Bhikkhus, when what exists, by grasping what, by stubbornly adhering to what, do psychological bondage, stubborn attachment, emotional bondage, and cleaving arise?

Kismiṁ nu kho bhikkhave sati kiṁ upādāya kiṁ abhinivissa uppajjanti saṁyojanābhinivesa-vinibandhājjhosānā ti?

When there is bodily form, by grasping bodily form, by stubbornly adhering to bodily form, psychological bondage, stubborn attachment, emotional bondage, and cleaving arise

rūpe kho bhikkhave sati rūpaṁ upādāya rūpaṁ
abhinivissa uppajjanti saṁyojanābhinivesa-vinibandhājjhosānā. (SN iii 187)

Illustration: abhiniveso, steadfastly attached

Once upon a time there was a royal banyan tree called Well Established (suppatiṭṭho nāma nīgrodharājā) whose five extended branches provided a cool and pleasant shade. The royal banyan tree called Well Established was steadfastly attached to twelve leagues, and its roots spread to [a further] five

dvādasayojanāni abhiniveso ahosi pañcayojanāni mulakasantānakānaṁ. (AN iii 369)

abhinivisanti

abhinivisanti: (main article see: sabbe dhammā nālaṁ abhinivesāyā)

Illustration: abhinivisanti, stubbornly adhere

The [religious] world is made up of many and various elements, and whatever of these elements that beings stubbornly adhere to, then dogmatically grasping and stubbornly adhering they assert ‘This alone is true, all else is false.’

Anekadhātunānādhātu kho devānaminda loko. Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti taṁ tadeva thāmasā parāmassa abhinivissa voharanti idameva saccaṁ moghamaññan ti. (DN ii 282)

abhinivissa

abhinivissa: (main article see: sabbe dhammā nālaṁ abhinivesāyā)

Illustration: abhinivissa, stubbornly adhere

Although questioned, interrogated, and examined by those bhikkhus, the bhikkhu Sāti, son of a fisherman, dogmatically grasping and stubbornly adhering to that same odious dogmatic view, asserted ‘As I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another.’

tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmassa abhinivissa voharati evaṁ vyā kho ahaṁ āvuso bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan ti. (MN i 257)

Illustration: abhinivesā, relentless attachment

For a khattiya (khattiyā), land is his relentless attachment

For a brahman (brāhmaṇā), performing sacrifices is his relentless attachment

For a householder (gahapatikā), working is his relentless attachment

For a woman (itthi), being without a co-wife is her relentless attachment

For a thief (corā), darkness is his relentless attachment

For an ascetic (samaṇā) possessionlessness is his relentless attachment

Comment:

To call a woman’s wish to be without a co-wife a relentless attachment reflects the culture, where being without a co-wife was hard to attain without meritorious deeds (dullabhāni akatapuññena, SN iv 249). The Buddha’s father, for example, had two wives, the blood sisters Mahāmāyā and Mahāpajāpatī, and the bhikkhunī Uppalavaṇṇā was previously a co-wife.

Illustrations: nālaṁ+dative

Illustration: nālaṁ, incapable [of affecting]

Some religious teachers explain that there are seven absolute principles: earth, water, heat, wind, pleasure, pain, life. These seven principles do not move or change or injure one another. They are incapable [of affecting] one another’s well-being, or ill-being, or well-being-plus-ill-being.

nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. (MN i 517)

IBH: unable to affect one another’s pleasure or pain

BB: None is able [to arouse] pleasure or pain or pleasure-and-pain in another.

nālaṁ

nālaṁ: (main article see: sabbe dhammā nālaṁ abhinivesāyā)

Illustration: nālaṁ, incapable of

Nigrodha the ascetic said:

• The ascetic Gotama's wisdom is struck down by solitude.

Suññāgārahatā samaṇassa gotamassa paññā

• He is out of touch with society.

aparisāvacaro samaṇo gotamo

• He is incapable of conversation.

Illustration: nālaṁ, incapable of

The bhikkhu Ariṭṭha said that ‘as I understand the teaching explained by the Blessed One, those things called obstructions by the Blessed One are incapable of obstructing one who follows them.

te paṭisevato nālaṁ antarāyāyā ti. (MN i 132)

Illustration: nālaṁ, unsuited to

• All things are unsuited to stubborn attachment

sabbe dhammā nālaṁ abhinivesāyā ti. (MN i 251; SN iv 50; AN iv 88)

Horner: It is not fitting that there should be inclination toward any (psycho-physical) conditions. MLSN i 306).

Bodhi: Nothing is worth adhering to (MLDB p.344).

Bodhi: Nothing is worth holding to (NDB p.1061).

Illustration: nālaṁ, not enough

A bhikkhu asked whether ‘for those who dispute, maintaining a dogmatic view, is criticism all that they bring upon themselves? Do they not also receive praise?’ The Buddha replied:

What praise they receive is trifling, not enough to bring them consolation.

appaṁ hi etaṁ na alaṁ samāya. (Snp 895-6)

Illustration: nālaṁ, will not

When a boy has grown up and has enough wisdom, then his nurse is unconcerned about the boy, thinking, ‘The boy can now safeguard himself. He will not be negligent [in looking after himself]

Yato ca kho so bhikkhave kumāro vuddho hoti alaṁpañño anapekkhā pana bhikkhave dhāti tasmiṁ kumāre hoti attaguttodāni kumāro nālaṁ pamādāyā ti. (AN iii 6)

Bodhi: ‘won’t be heedless’

Illustration: nālaṁ, will not

Similarly, when a bhikkhu has matured, he can safeguard himself. He will not be negligently applied [to the practice]

attaguttodāni bhikkhu nālaṁ pamādāyā ti. (AN iii 6)

BB: ‘won’t be heedless’

Illustrations: nālaṁ+infinitive

Illustration: nālaṁ, incapable of

That which is called ‘mind’ or ‘cognition’ or ‘consciousness’ (vuccati cittaṁ iti pi mano iti pi viññāṇaṁ itipi), the ignorant Everyman is incapable of being disillusioned with it, of being unattached to it, of being liberated from it. For what reason?

Yañca kho etaṁ bhikkhave vuccati cittaṁ iti pi mano iti pi viññāṇaṁ iti pi tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. Taṁ kissa hetu?

Because for a long time this has been clung to by him, cherished and grasped thus: this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood.”’

Dīgharattaṁ hetaṁ bhikkhave assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ etaṁ mama eso’hamasmi eso me attā ti. (SN ii 94)

Bodhi: the uninstructed worldling is unable to experience revulsion CDB p.595).

Illustration: nālaṁ, unsuited

A nurse is unsuited to caring for the sick if he possesses five qualities

nālaṁ gilānaṁ upaṭṭhātuṁ

1) He incapable of preparing medicine

na paṭibalo hoti bhesajjaṁ saṁvidhātuṁ

2) He does not know what is suitable or unsuitable to give to the patient

sappayāsappāyaṁ na jānāti asappāyaṁ upanāmeti sappāyaṁ apanāmeti.

3) He nurses the patient for worldly benefits not with a mind of [unlimited] goodwill.

āmisantaro gilānaṁ upaṭṭhahati no mettacitto

4) He is disgusted at having to remove faeces, urine, vomit and spittle.

jegucchi hoti uccāraṁ vā passāvaṁ vā vantaṁ vā khelaṁ vā nīharituṁ

5) He is unable from time to time to gladden the patient with religious discourse.

na paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. (AN iii 144)

Bodhi: possessing five qualities an attendant is not qualified to take care of a patient (NDB p.741).

Hare: possessing five qualities one who waits on the sick is not fit to help the sick (GDN iii 110).

Reason 3 shows that this cannot be translated ‘incapable of caring for the sick.’

Illustration: nālaṁ, not fit

• What is unlasting is not fit to be delighted in, welcomed, or clung to.

yadaniccaṁ taṁ nālaṁ abhinandituṁ nālaṁ abhivadituṁ nālaṁ ajjhositun ti. (MN ii 263)

BB: what is impermanent is not worth delighting in (MLDB p.870).

IBH: what is impermanent is not worth rejoicing over (MLSN ii 263).

Illustration: nālaṁ, not fit

A bhikkhu is not fit to live in secluded abodes in forests and quiet groves if possessed of four things: Thoughts of sensuous pleasure, ill will, and maliciousness, or fourthly, if he is void of penetrative discernment, dull-witted, an imbecile

nālaṁ araññe vanapatthāni pantāni senāsanāni paṭisevituṁKāmavitakkena vyāpādavitakkena vihiṁsāvitakkena duppañño hoti jaḷo eḷamūgo. (AN ii 252)

BB: is not fit to resort to remote lodgings (NDB p.617).

Illustration: nālaṁ, not fit

A bhikkhu is not fit to live apart from the monastic community if he is not content with any old robe, almsfood, abode, and therapeutic requisite whatsoever, and he abides full of sensuous thought

nālaṁ saṅghamhā vavakāsituṁ. (AN iii 146)

BB: a bhikkhu is not fit… to live apart from the Saṅgha

Illustration: nālaṁ, not fit

A pupil is not fit to be dismissed if he has five qualities: profound devotion to and faith in his preceptor, a profound shame of wrongdoing, respect, and spiritual development.

Pañcahi bhikkhave aṅgehi samannāgato saddhivihāriko nālaṁ panāmetuṁ. (Vin.1.55)

IBH: ‘it is not suitable to dismiss him’

Illustration: nālaṁ, not fit

What is born, brought about, arisen, produced, originated, unenduring … is not fit to be delighted in.

Jātaṁ bhūtaṁ samuppannaṁ kataṁ saṅkhatamaddhuvaṁ… nālaṁ tadabhinandituṁ. (Iti 38)

Illustration: nālaṁ, not fit, not fitting

If a family is possessed of seven qualities,

• if not visited it is not fit to be visited,

kulaṁ anupagantvā vā nālaṁ upagantuṁ

• or if visited, it is not fitting to sit down:

upagantvā vā nālaṁ upanisīdituṁ

  • They do not rise up in an agreeable way.
  • They do not pay respects in an agreeable way
  • They do not offer a seat in an agreeable way
  • etc. (AN iv 10)

BB: a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with. NDB p.1004. But ‘worth’ would mean, by contrast, that families that offer respect and gifts etc. are ‘worth approaching’.

Comment:

• The infinitive is used both actively and passively (PGPL, para.477).

Illustration: nālaṁ, not fitting

A view accepted for any reason may turn out to be either true or false. So ‘it is not fitting for a wise man who preserves truth to come to the unqualified conclusion, “This alone is true, all else is false”’

saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ idameva saccaṁ moghamaññan ti. (MN ii 171)

BB: ‘it is not proper’

Illustration: nālaṁ, would not

Whoever living on what is given by others, who would accept food whether the finest, or the mediocre, or the left-overs, and who would neither extol nor speak disparagingly about it, (nālaṁ thutuṁ no pi nipaccavādī) the wise know him as a sage

Yadaggato majjhato sesato vā piṇḍaṁ labhetha paradattūpajīvī
Nālaṁ thutuṁ nopi nipaccavādī taṁ vāpi dhīrā muniṁ vedayanti. (Snp 217)

Norman: ‘[does] not deign to praise and does not speak disparagingly.’

Illustration: nālaṁ, would not

These venerables are learned… desirous of training. They would not for my sake or for anyone else’s sake follow a wrong course through desire, hatred, undiscernment of reality, or fear.’

ime kho āyasmantā bahussutā… sikkhākāmā nālaṁ mamaṁ vā kāraṇā aññesaṁ vā karaṇā chandā dosā mohā bhayā agatiṁ gantuṁ. (Vin.1.340)

Comment:

  • Horner: ‘it is impossible for them, because of me or because of anyone else.’
  • karaṇā: ‘by means of, through, by (=hetu or nissāya)’ (PED).

samādhi

Renderings
Illustrations

Illustration: samādhi, inward collectedness

And what is the faculty of inward collectedness? In this regard, the noble disciple, having made the relinquishment [of attachment] the basis [for spiritual development], gains inward collectedness, gains mental concentration.

Katamañca bhikkhave samādhindriyaṁ idha bhikkhave ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ labhati cittassa ekaggataṁ. (SN v 197)

Illustration: samādhi, inward collectedness

Inward collectedness is the leader of all things.

samādhipamukhā sabbe dhammā. (AN iv 339)

samādhiṁ

samādhiṁ: (main article see: samādhi)

Illustration: samādhiṁ, inward collectedness

They go to different countries, wandering unrestrained. If they lose their inward collectedness, what good will this international travelling do?

Nānājanapadaṁ yanti vicarantā asaṁyatā
Samādhiñca virādhenti kiṁsu raṭṭhacariyā karissati. (Tha 37)

Illustration: samādhi, inward collectedness

Because of excessively reflecting upon shapes my inward collectedness fell away.

Atinijjhāyitattādhikaraṇañca pana me rūpānaṁ samādhi cavi. (MN iii 160)

Illustration: samādhiṁ, inward collectedness

As I do not attain that inward collectedness, bhante, it occurs to me: ‘May I not waste away!’

Tassa mayhaṁ bhante taṁ samādhiṁ appaṭilabhato evaṁ hoti no ca khvāhaṁ parihāyāmī ti. (SN iii 125)

samādhinimittaṁ

samādhinimittaṁ: (main article see: samādhi)

Illustration: samādhinimittaṁ, object of meditation

Possessed of three factors a bhikkhu is incapable of either gaining an unattained spiritually wholesome factor, or developing an attained spiritually wholesome factor. Which three?

tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṁ vā kusalaṁ dhammaṁ adhigantuṁ adhigataṁ vā kusalaṁ dhammaṁ phātikattuṁ. Katamehi tīhi:

In this regard, neither in the morning, afternoon, or evening does the bhikkhu carefully concentrate on an object of meditation.

idha bhikkhave bhikkhu pubbanhasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti. Majjhantikaṁ samayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti. Sāyanhasamayaṁ na sakkaccaṁ samādhinimittaṁ adiṭṭhāti. (AN i 115)

samādhibhāvanā

samādhibhāvanā: (main article see: samādhi)

Illustration: samādhibhāvanā, meditation

Bhikkhus there are these four types of meditation. Which four

Catasso imā bhikkhave samādhibhāvanā. Katamā catasso?

1) There is meditation which when developed and cultivated leads to pleasant states of meditation in this lifetime.

Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.

2) There is meditation which when developed and cultivated leads to the attainment of knowledge and vision [of things according to reality].

Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.

3) There is meditation which when developed and cultivated leads to mindfulness and full consciousness.

Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.

4) There is meditation which when developed and cultivated leads to the destruction of perceptually obscuring states.

Atthi bhikkhave samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati. (AN ii 45)

Illustration: samādhibhāvanā, meditation

What is the meditation which developed and cultivated that leads to the attainment of knowledge and vision [of things according to reality]?

Katamā cāvuso samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?

In this regard a bhikkhu focuses on the mental image of light, concentrates on the mental image of day. As by day, so by night; as by night, so by day. Thus with an attitude open and unclouded, he makes his mind radiant.

Idhāvuso bhikkhu ālokasaññaṁ manasikaroti divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. (DN iii 223)

Illustration: samādhibhāvanā, meditation

What is the meditation which developed and cultivated that leads to the destruction of perceptually obscuring states?

Katamā cāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?

In this regard a bhikkhu abides contemplating the arising and disappearance of the five grasped aggregates.

Idhāvuso bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. (DN iii 223)

Illustration: samādhi, meditation

Three types of meditation:

1) meditation with thinking and pondering

2) meditation without thinking, just pondering

3) meditation without thinking or pondering

Three more types of meditation:

Apare pi tayo samādhi

1) Meditation on the voidness of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood

2) meditation on the voidness of any abiding phenomena

3) meditation void of aspiration.

Illustration: samādhi, meditation

Mental concentration is meditation.

Yā kho āvuso visākha cittassa ekaggatā ayaṁ samādhi.

The four bases of mindfulness are the objects of meditation.

Cattāro satipaṭṭhānā samādhinimittā

Four modes of right inward striving are the accessories of meditation.

Cattāro sammappadhānā samādhiparikkhārā

Developing and cultivating these same things is the development of meditation.

Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ ayaṁ tattha samādhi bhāvanā ti. (MN i 301)

Illustration: samādhi, meditation

Meditation through mindfulness with breathing if developed and cultivated leads to the destruction of perceptually obscuring states.

Ānāpānasatisamādhi bhikkhave bhāvito bahulīkato āsavānaṁ khayāya saṁvattati. (SN v 340)

samāhita

Renderings
Introduction

-atta suffix is redundant

In samāhitatto we regard the -atta suffix as redundant. For example:

• I am always inwardly collected

Atta’s role as a suffix is not noted in the Pāli grammar books, nor in the dictionaries sv Atta, though Duroiselle says pahitatto means ‘resolute, whose mind is bent upon, literally directed towards,’ and ṭhitatto means ‘of firm mind’ (PGPL, para 555).

See notes sv Attā.

Illustrations
samāhito

samāhito: (main article see: samāhita)

Illustration: samāhito, inwardly collected

As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene he arouses knowledge and vision externally of others’ bodies [according to reality].

Ajjhattaṁ kāye kāyānupassī viharanto tattha sammāsamādhiyati sammāvippasīdati. So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti. (DN ii 216)

Illustration: samāhito, inwardly collected

Bhikkhus, develop inward collectedness. A bhikkhu who is inwardly collected discerns things according to reality.

samādhiṁ bhikkhave bhāvetha. Samāhito bhikkhave bhikkhu yathābhūtaṁ pajānāti. (SN iii 13)

samāhitaṁ

samāhitaṁ: (main article see: samāhita)

Illustration: samāhitaṁ, collected

My mind is well-collected.

Cittaṁ me susamāhitaṁ (Tha 1)

Illustration: samāhito, well-established

This community of bhikkhus is spiritually purified, well-established in penetrative discernment and virtue.

Esa saṅgho ujubhūto paññāsīlasamāhito. (AN iv 292)

Illustration: samāhito, established

The fool is miserable everywhere, being unestablished in virtue

Sabbattha dummano bālo sīlesu asamāhito. (Tha 617)

Illustration: samāhito, well-established

Well established in virtue

samudaya

Renderings
Illustrations
samudayo

samudayo: (main article see: samudaya)

Illustration: samudayo, origin

The fondness, clinging, attraction, and cleaving within these five grasped aggregates is the origin of suffering.

Yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. (MN i 191)

Illustration: samudayo, origin

What is the noble truth of the origin of suffering?

It is this craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that… This is called the origin of suffering.

yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī… Idaṁ vuccatāvuso dukkhasamudayo ariyasaccaṁ. (MN iii 251)

Illustration: samudayo, origin

Attachment has craving as its basis, craving as its origin; it is generated and produced by craving.

upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo. (SN ii 108)

samudayā

samudayā: (main article see: samudaya)

Illustration: samudayā, origin

Sensation is the origin of all things.

phassasamudayā sabbe dhammā. (AN iv 339)

samudayāya

samudayāya: (main article see: samudaya)

Illustration: samudayāya, origination; samudayaṁ, originated

Bhikkhus, there are three bases for the arising of karmically consequential deeds. What three?

tīṇimāni bhikkhave nidānāni kammānaṁ samudayāya. Katamāni tīṇi.

Greed is a basis for the origination of karmically consequential deeds.

lobho nidānaṁ kammānaṁ samudayāya

Hatred is a basis for the origination of karmically consequential deeds.

doso nidānaṁ kammānaṁ samudayāya

Undiscernment of reality is a basis for the origination of karmically consequential deeds.

moho nidānaṁ kammānaṁ samudayāya.

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.

Yaṁ bhikkhave lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. (AN i 134)

Illustration: samudayo, origination

With the origination of grasping comes the origination of individual existence

upādānasamudayā bhavasamudayo

With the ending of grasping comes the ending of individual existence

upādānanirodhā bhavanirodho. (MN i 50)

Illustration: samudaya, origination

This is the practice leading to the origination of personal identity.

Ayaṁ kho pana bhikkhave sakkāya samudayagāminī paṭipadā

One regards the visual sense thus: this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood.”

cakkhuṁ etaṁ mama eso’hamasmi eso me attā ti samanupassati. (MN iii 284)

Illustration: samudayā, origination

Puṇṇa, with the origination of spiritually fettering delight comes the origination of suffering, I declare.

nandi samudayā dukkhasamudayo puṇṇāti vadāmi. (MN iii 267)

Illustration: samudaya, origination

When it is said ‘This is the practice leading to the origination of personal identity’ it means a way of regarding things that leads to the [further] origination of suffering’

sakkāyasamudayagāminī paṭipadā ti itihidaṁ bhikkhave vuccati dukkhasamudayagāminī samanupassanā ti.

When it is said ‘This is the practice leading to the ending of personal identity’ it means a way of regarding things that leads to the ending of suffering

ayaṁ vuccati bhikkhave sakkāyanirodhagāmini paṭipadā ti itihidaṁ bhikkhave vuccati dukkhasamudayagāmini samanupassanā ti. (SN iii 44)

Illustration: samudaya, origination

And what is the origination of bodily form?… field of sensation?

ko ca bhikkhave rūpassa samudayo… viññāṇassa samudayo.

In this regard a bhikkhu takes delight in, welcomes, persists in cleaving.

Idha bhikkhave bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

And what is it that he takes delight in, welcomes, persists in cleaving to?

He takes delight in bodily form, welcomes it, and persists in cleaving to it.

rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. (SN iii 13-15)

Illustration: samudaya, origination

• And what is the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanā

… In this regard a bhikkhu abides contemplating origination in relation to the body.

idha bhikkhave bhikkhu samudayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ

… He abides contemplating disappearance in relation to the body.

Vayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ

… He abides contemplating origination and disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

Samudayavayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (SN v 183)

COMMENT:

If ‘a bhikkhu abides contemplating origination’ is converted into ‘a bhikkhu abides contemplating origination factors’ it has the following effect: instead of the bhikkhu contemplating with his senses, he instead contemplates with thought. But this would be impossible when mindfulness is practised without thinking:

• When you have thus developed and cultivated this meditation, then bhikkhu you should develop this meditation accompanied by thinking and pondering; without thinking, just pondering; without thinking or pondering.

Yato kho te bhikkhu ayaṁ samādhi evaṁ bhāvito hoti bahulīkato tato tvaṁ bhikkhū imaṁ samādhiṁ savitakkampi savicāraṁ bhāveyyāsi. Avitakkampi vicāramattaṁ bhāveyyāsi. Avitakkampi avicāraṁ bhāveyyāsi. (AN iv 301)

samudayadhammaṁ

samudayadhammaṁ: (main article see: samudaya)

Illustration: samudayadhammaṁ, of an originated nature

All is of an originated nature. What is the all that is of an originated nature? The visual sense is of an originated nature.

Sabbaṁ bhikkhave samudayadhammaṁ. Kiñca bhikkhave sabbaṁ samudayadhammaṁ: cakkhuṁ bhikkhave samudayadhammaṁ. (SN iv 28)

Illustration: samudayadhammaṁ, of an originated nature

The ignorant Everyman does not discern bodily form that is of an originated nature according to reality, thus: ‘Bodily form is of an originated nature.’

assutavā puthujjano samudayadhammaṁ rūpaṁ samudayadhammaṁ rūpan ti yathābhūtaṁ nappajānāti;

He does not discern bodily form that is destined to disappear according to reality, thus: ‘Bodily form is destined to disappear.

vayadhammaṁ rūpaṁ vayadhammaṁ rūpan ti yathābhūtaṁ nappajānāti

He does not discern bodily form that is of an originated nature, and destined to disappear, according to reality, thus: ‘Bodily form is of an originated nature, and destined to disappear.

samudayavayadhammaṁ rūpaṁ samudayavayadhammaṁ rūpan ti yathābhūtaṁ nappajānāti. (SN iii 171)

Illustration: samudayadhammaṁ, of an originated nature

While this discourse was being propounded, the uncorrupted, stainless vision of the nature of reality arose within Venerable Koṇḍañña that whatever is of an originated nature is destined to cease.

āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman ti. (Vin.1.11-12)

sampanna

Renderings
  • for sampanna
    • convenient
    • splendid
    • excellent
    • perfectly
    • utterly
    • perfect
    • endowed with
    • full of
  • for ākappasampanno, perfect in behaviour
Illustrations
sampannaṁ

sampannaṁ: (main article see: sampanna)

Illustration: sampannaṁ, convenient

King Bimbisara thought ‘Where could the Blessed One stay that would be neither too far from the village nor too near,

kattha nu kho bhagavā vihareyya yaṁ assa gāmato neva atidure na accāsanna

convenient for coming and going,

accessible for people whenever they want,

aṭṭhikānaṁ aṭṭhikānaṁ manussānaṁ abhīkkamanīyaṁ. (Vin.1.39)

Comment:

This use of sampanna is unusual. Likewise, an ideal residence should be neither too far from the village nor too near, and should be convenient for coming and going.

Idha bhikkhave senāsanaṁ nātidūraṁ hoti nāccāsannaṁ gamanāgamanasampannaṁ. (AN v 16)

sampanne

sampanne: (main article see: sampanna)

Illustration: sampanne, splendid

Disease known as mildew attacks a splendid field of corn

sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati. (Vin.2.256)

sampanno

sampanno: (main article see: sampanna)

Illustration: sampanno, excellent

A bronze cup of a beverage having an excellent colour, aroma, and flavour, but mixed with poison.

āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṁsaṭṭho. (SN ii 110)

Illustration: sampanna, excellent

Excellent explanation

Illustration: sampannaṁ, excellent

Who does not like what is excellent? Who does not like what is delicious?

kassa sampannaṁ na manāpaṁ kassa sādu na ruccati ti. (Vin.2.196)

COMMENT:

Strictly: ‘For whom is what is excellent not pleasing.’

Illustration: sampanno, excellent

A gem, a beryl, exquisite, of genuine quality, a well-cut octahedron, translucent, limpid, unblemished, excellent in every respect.

maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. (DN i 76)

Illustration: sampanno, utterly

That wise man was utterly resolute, meditative, always taking delight in meditation, applying himself day and night without attachment even to life.

So dhīro dhitisampanno jhāyī jhānarato sadā
Ahorattaṁ anuyuñjaṁ jīvitaṁ anikāmayaṁ. (SN i 122)

Illustration: sampanno, endowed with

Possessed of three qualities (tīhi aṅgehi samannāgato), a shopkeeper quickly attains greatness and increases his wealth: he is clear-sighted, capable, and endowed with rich resources.

cakkhumā ca hoti vidhuro ca nissayasampanno ca

And how is a shopkeeper endowed with rich resources? The shopkeeper becomes known to wealthy householders as capable of providing interest on loans. They offer him money, telling him to trade with it, support his family, and pay it back with interest in due course. (AN i 117)

Illustration: sampanno, endowed with

A Wheel-turning monarch, faring righteously, a King of Righteousness, a conqueror of the four corners of the earth, maintaining stable control over the countryside, endowed with the seven Treasures.

Illustration: sampanno, endowed with

A master of the three final knowledges, endowed with profound knowledge, fully versed in profound knowledge, spiritually cleansed.

Tevijjo vedasampanno sottiyo camhi nahātako ti. (Thi 251)

Illustration: sampanno, full of

A large tree with a massive trunk, with branches, leaves, fruit, strong roots, and full of fruit, is a resource for many birds.

Sākhāpattaphalūpeto khandhimā ca mahādumo
Mūlavā phalasampanno patiṭṭhā hoti pakkhinaṁ. (AN iii 43)

anākappasampannā

anākappasampannā: (main article see: sampanna)

Illustration: anākappasampannā, badly behaved

Now at that time bhikkhus, being without preceptors, not being advised and instructed, walked for almsfood wrongly dressed, wrongly clothed, and badly behaved.

anupajjhāyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti. (Vin.1.44)

Comment:

The bhikkhus were asking donors for food without invitation to do so, and were eating noisily.

Illustration: anākappasampannā, badly behaved

Now at that time the Group-of-Six bhikkhus, went into a refectory wrongly dressed, wrongly clothed, and badly behaved

dunnivatthā duppārutā anākappasampannā bhattaggaṁ gacchanti. (Vin.2.211-2)

Comment:

The bhikkhus were crowding other bhikkhus, and sitting in the village on their outer robes.

ākappasampanno

ākappasampanno: (main article see: sampanna)

Illustration: ākappasampanno, perfect in behaviour

It is rare to find one gone forth in old age who is perfect in behaviour;

na sampanno

na sampanno: (main article see: sampanna)

Illustration: na sampanno, imperfect

A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;

Na ākappasampanno hoti na vattasampanno. (AN iii 261)

Comment:

Regarding the practice of observances, for example:

’Bhikkhus, I will lay down an observance for bhikkhus who are leaving a residence, which should be observed by bhikkhus who are leaving a residence.’

Tena hi bhikkhave gamikānaṁ bhikkhūnaṁ vattaṁ paññāpessāmi yathā gamikehi bhikkhū hi vattitabbaṁ. (Vin.2.211)

Illustration: sampanno, perfectly, perfect

Now at that time several bhikkhunīs, having spent the rains in a village-residence, went to Sāvatthī, practising the observances perfectly, perfect in deportment, but badly dressed, wearing shabby robes.

vattasampannā iriyāpathasampannā duccoḷā lūkhacīvarā. (Vin.4.245)

Illustration: sampanno, perfectly

Beings who perceive [only] what can be expressed and are entrenched in what can be expressed, not profoundly understanding what is expressed, they come under the yoke of death;

Akkheyyasaññino sattā akkheyyasmiṁ patiṭṭhitā.
Akkheyyaṁ apariññāya yogamāyanti maccuno.

But if one profoundly understands what can be expressed, and does not think ‘I am the expressor,’ the mind’s liberation is achieved, the unsurpassed Peaceful State.

Akkheyyañca pariññāya akkhātāraṁ na maññati
Phūṭṭho vimokkho manasā santipadamanuttaraṁ.

Perfectly understanding what can be expressed, the Peaceful One delights in the Peaceful State.

Sa ce akkheyyasampanno santo santipade rato. (Iti 53)

Illustration: sampanno, perfect

He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct.

iti pi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno. (SN v 199)

Illustration: sampanno, perfect

• ’On what grounds, bhante, is one perfect [in the development of] the [five] spiritual faculties?’

kittāvatā nu kho bhante indriyasampanno hotī ti?

• ’In this regard, bhikkhu, a bhikkhu develops the faculty of faith, the faculty of energetic application [to the practice], the faculty of mindfulness, the faculty of inward collectedness, and the faculty of penetrative discernment which lead to inward peace and enlightenment’

idha bhikkhu bhikkhu saddhindriyaṁ… viriyindriyaṁ… satindriyaṁ… samādhindriyaṁ… paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.

‘On these grounds one is perfect [in the development of] the [five] spiritual faculties.’

Ettāvatā kho bhikkhu indriyasampanno hotī ti. (SN v 203)

Illustration: sampanno, perfect

• ’On what grounds, bhante, is one perfect [in the development of] the [six] sense faculties?’

indriyasampanno hotī ti?

• ’If, bhikkhu, one abides contemplating the arising and disappearance of the faculty of sight… the faculty of the mental field of sensation, one is disillusioned with the faculty of the mental field of sensation

Cakkhundriye ce bhikkhu udayabbayānupassī viharanto cakkhundriye nibbindati… manindriye ce bhikkhu udayabbayānupassī viharanto manindriye nibbindati.

… Being disillusioned [with originated phenomena], one is unattached [to originated phenomena]. Being unattached [to originated phenomena] one is liberated [from perceptually obscuring states].

nibbindaṁ virajjati virāgā vimuccati.

… On these grounds one is perfect [in the development of] the [six] sense faculties.

ettāvatā kho bhikkhu indriyasampanno hotī ti. (SN iv 140)

Illustration: sampanno, perfect

The young brahman Vāseṭṭha said: ‘When one is perfect in observances and practices, on this account one is a Brahman.’

Vāseṭṭho māṇavo evamāha yato kho bho sīlavā ca hoti vattasampanno ca ettāvatā kho brāhmaṇo hoti ti. (Snp 115)

Comment:

Sīlavā ca hoti vattasampanno: ‘perfect in observances and practices.’ We take this as sīlabbatasampanno, for notes on which see IGPT sv Sīlabbata. The term sīlabbatasampanno occurs at AN i 168.

Illustration: sampanno, perfect

A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.

bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī. (AN iv 352)

Illustration: sampannā, perfect

Bhikkhus, those bhikkhus who are

• perfect in virtue

• perfect in inward collectedness

• perfect in wisdom

• perfect in liberation [from perceptually obscuring states]

• perfect in the knowledge and vision that follows liberation [from perceptually obscuring states]

even the sight of those bhikkhus is helpful, I declare. (SN v 67)

sampannassa

sampannassa: (main article see: sampanna)

Illustration: sampannassa, perfect in

For one who is virtuous, perfect in virtue, there is no need to harbour the aspiration: ‘May freedom from an uneasy conscience arise in me.

Sīlavato bhikkhave sīlasampannassa na cetanāya karaṇīyaṁ avippaṭisāro me uppajjatū ti.

It is quite natural that this should happen.

Dhammatā esā bhikkhave yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati. (AN v 2)

Illustration: sampannassa, perfect in

When a bhikkhu is perfect in proper contemplation, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

yoniso manasikārasampannassetaṁ bhikkhave bhikkhuno pāṭikaṅkhaṁ satta bojjhaṅge bhāvessati. (SN v 91)

Illustration: sampanna, perfect in

Now, an individual with which ten qualities is one whom I describe as perfect in what is spiritually wholesome, of the highest spiritual proficiency, an invincible ascetic who has attained the supreme attainment?

Katamehi cāhaṁ thapati dasahi dhammehi samannāgataṁ purisapuggalaṁ paññāpemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ

In this regard a bhikkhu is possessed of the right perception [of reality] of a finished disciple, the right thought of a finished disciple, the right speech… the right conduct… the right means of livelihood… the right endeavour… the right mindfulness… the right inward collectedness… the right knowledge [of things according to reality]… the right liberation [from perceptually obscuring states] of a finished disciple.

asekhāya sammādiṭṭhiyā samannāgato hoti

asekhāya sammāvimuttiyā samannāgato hoti. (MN ii 29)

Illustration: sampannassa, perfect

When a bhikkhu is perfect in the aspiration [to abandon spiritually unwholesome factors and acquire spiritually wholesome factors], it is to be expected that he will develop and cultivate this noble eightfold path.

Chandasampannassetaṁ bhikkhave bhikkhuno pāṭikaṅkhaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissatī ti. (SN v 30)

The parenthesis comes from these quotes:

1) the Blessed One praises the abandonment of spiritually unwholesome factors.

bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti. (SN iii 8)

2) the Blessed One praises the undertaking of spiritually wholesome factors.

bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī ti. (SN iii 9)

Commentary: Chandasampadā ti kusalakattukamyatāchando.

sambhava

Renderings
Illustrations
sambhavo

sambhavo: (main article see: sambhava)

Illustration: sambhavo, arising

Sensation is the basis for the arising of sensuous yearnings

phasso bhikkhave kāmānaṁ nidānasambhavo. (AN iii 411)

Illustration: sambhavo, arising

Greed is a basis for the arising of karmically consequential deeds.

sambhavaṁ

sambhavaṁ: (main article see: sambhava)

Illustration: sambhavaṁ, arising

The arising of suffering is due to craving,

taṇhā dukkhassa sambhavaṁ. (AN ii 10)

Comment:

Norman says the alternative reading taṇhaṁ dukkhassa sambhavaṁ ‘probably arose from the inability of the scribes to fit the seeming nominative taṇhā into the structure of the sentence. This problem disappears when we realise that taṇhā is a truncated instrumental = taṇhāya’ (Group of Discourses n.741). This view is supported by the commentary (which says etaṁ dukkhassa sambhavaṁ taṇhāya ādīnavaṁ ñatvā) and also by the usual meaning of sambhava, which is ‘arising’ not ‘origin.’

Illustration: sambhavo, arising

Suffering arises because of attachment. With the destruction of all grasping, there is no arising of suffering.

upadhiṁ paṭicca dukkhamidaṁ sambhoti
sabbūpādānakkhayā natthi dukkhassa sambhavo. (Uda 33)

Illustration: sambhavo, arising

Worthless man, have I not in many ways stated that viññāṇa is dependently arisen; and that without necessary conditions there is no arising of viññāṇa

anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ aññatra paccayā natthi viññāṇassa sambhavo ti. (MN i 258)

Illustration: sambhava, arising

Knowing the arising and cessation of the world [of phenomena] [according to reality], our minds will be imbued with that perception.

Lokassa sambhavañca vibhavañca ñatvā
taṁ saññā paricitañca no cittaṁ bhavissati. (AN v 107)

Illustration: sambhavaṁ, arising

Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence, knowing this thus, then he sees this matter [according to reality].

Ākiñcaññasambhavaṁ ñatvā nandi saṁyojanaṁ iti
Evametaṁ abhiññāya tato tattha vipassati. (Snp 1115)

sambhavā

sambhavā: (main article see: sambhava)

Illustration: sambhavā, arise from

All things arise from the paying of attention.

manasikārasambhavā sabbe dhammā. (AN iv 339)

Illustration: sambhavo, arisen from

The [absolute] Selfhood is material, composed of the four great material phenomena, and arisen from parents.

attā rūpī cātumahābhūtiko mātāpettikasambhavo. (DN i 34)

Illustration: sambhavaṁ, arisen

Previous [karmically consequential deeds] are nullified, and no new [karmically consequential conduct] is arisen;

Khīṇaṁ purāṇaṁ navaṁ natthi sambhavaṁ. (Snp 235)

Illustration: sambhavaṁ, arisen

• Bhikkhus, do you see, ‘This is brought about?’

bhūtamidan ti bhikkhave passathā ti?

• Yes, bhante

• Bhikkhus, do you see: ‘It is arisen with that as its nourishing condition’?

tadāhārasambhavan ti bhikkhave passathā ti?

• Yes, bhante. (MN i 260)

Illustration: sambhavaṁ, arisen

Demerit generated by his ego, born from his ego, arisen from his ego, crushes the fool like a diamond crushes a hard gem.

Attanā va kataṁ pāpaṁ attajaṁ attasambhavaṁ
Abhimanthati dummedhaṁ vajiraṁ v’asmamayaṁ maṇiṁ. (Dhp 161)

sambhavesīnaṁ

sambhavesīnaṁ: (main article see: sambhava)

Illustration: sambhavesīnaṁ, those about to arise [into new existence]

Bhikkhus, there are these four kinds of existential nourishment for the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]. What four?

Cattārome bhikkhave āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. (SN ii 101)

Comment:

Norman views sambhavesīnaṁ as the future active participle in -esin (Elders Verses I, n.527), to be translated with the words ‘about to.’

Illustration: sambhavā, spiritual maturation

Seven things lead to a layperson’s spiritual ruination

Sattime bhikkhave upāsakassa parābhavā. Katame satta:

• He fails to see the bhikkhus;

Seven things lead to a layperson’s spiritual maturation.

Sattime bhikkhave upāsakassa sambhavā. Katame satta:

He does not fail to see the bhikkhus.

Bhikkhudassanaṁ na hāpeti. (AN iv 27)

Illustration: sambhavaṁ, individual existence

Then the Blessed One, mindful and fully conscious, at the Cāpāla Shrine relinquished the aspiration for further life.

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossajji

Then a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky. Then the Blessed One on that occasion spoke this inspired utterance:

Comparing the incomparable with individual existence, the Sage relinquished the aspiration for [renewed] states of individual existence

Tulamatulañca sambhavaṁ
Bhavasaṅkhāramavassajji muni

Finding inward delight, inwardly collected, he shattered individual existence like a shell of armour

Abindi kavacamivattasambhavaṁ ti. (Uda 64; SN v 263)

COMMENT:

Commentary: Atulañca sambhavan ti nibbānañceva bhavañca.

Illustration: sambhavā, states of individual existence; sambhavaṁ, arisen

States of individual existence are well-known to be without substantial reality, originated, unstable, always driven on. Knowing [that all] this arises from the ego, being mindful, I attained peace.

Sambhavā suviditā asārakā saṅkhatā pacalitā saderitā
Taṁ viditvā-m-ahaṁ attasambhavaṁ santimeva satimā samajjhagan ti. (Tha 260)

Commentary: sambhavā ti bhavā

saḷāyatana

Renderings
Introduction

Internal and external āyatana

There are two groups of sixfold bases of sensation: internal and external.

1) Six internal bases of sensation: the six senses

Cha ajjhattikāni āyatanāni cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ.

2) Six external bases of sensation: the six sense objects

Cha bāhirāni āyatanāni rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ. (DN iii 243)

Cakkhuṁ=cakkhāyatanaṁ

The scriptures rarely use the term āyatanaṁ in reference to individual senses. Although saḷāyatanaṁ occurs 668 times, cakkhāyatanaṁ occurs just 11 times, and cakkhundriyaṁ occurs 452 times. The shortage of cakkhāyatanaṁ is because cakkhāyatanaṁ is usually abbreviated to cakkhuṁ. The suffix -āyatanaṁ is apparently disposable.

That cakkhuṁ=cakkhāyatanaṁ is proven in several suttas. The Girimānanda Sutta says cakkhuṁ is part of āyatanesu: cakkhuṁ anattā rūpā anattā… mano anattā dhammā anattā ti. Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati (AN v 109). Similar evidence is found in the Parihānadhamma Sutta (SN iv 77) and the Chabbisodhana Sutta (MN iii 32).

The fuller terms for all six senses is listed in the Sammādiṭṭhi Sutta: cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ (MN i 52).

Āyatanaṁ=phassāyatanānaṁ

But āyatanaṁ is also an abbreviation―for phassāyatanānaṁ. At SN iv 44 cakkhuṁ is called paṭhamaṁ phassāyatanaṁ; sotaṁ is dutiyaṁ phassāyatanaṁ; and so on.

So cakkhu’s full name is cakkhusamphassāyatanaṁ. The others are sotasamphassāyatanaṁ ghānasamphassāyatanaṁ jivhāsamphassāyatanaṁ kāyasamphassāyatanaṁ manosamphassāyatanaṁ. These full terms occur just once in the scriptures, in the Dhātuvibhaṅga Sutta (MN iii 239).

In this full rendering it is clear that ayatana means ‘basis.’ For example, ‘basis of cakkhusamphassa’ etc. So now let us examine the meaning of cakkhusamphassa.

Cakkhusamphassa: visual sensation

Cakkhusamphassa is explained in the following quote:

• Dependent on cakkhu and visible objects there arises the visual field of sensation. The meeting, the encounter, the concurrence of these three things is called visual sensation.

Cakkhuñca paṭicca rūpe uppajjati cakkhuviññāṇaṁ. Yā kho bhikkhave imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo ayaṁ vuccati bhikkhave cakkhusamphasso. (SN iv 68)

Thus cakkhusamphassāyatanaṁ would mean ‘basis for visual sensation.’

Terminology: full terms

The full terms of the six āyatanā would therefore be:

• basis for visual sensation

cakkhuṁ or cakkhāyatanaṁ

• basis for auditory sensation

• basis for olfactory sensation

• basis for gustatory sensation

• basis for tactile sensation

kāyo or kāyāyatanaṁ

• basis for mental sensation

mano or manāyatanaṁ

Terminology: abbreviated

The full terms are unwieldy in practice, and we will instead abbreviate them:

  • the visual sense
  • the auditory sense
  • the olfactory sense
  • the gustatory sense
  • the tactile sense
  • the mental sense

External āyatana: full and concise renderings

The corresponding objects of sensation are the external āyatana (bāhirāni āyatanāni): rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ. These terms are not abbreviations. Therefore, if we again render āyatana as ‘basis,’ then each of the āyatanas are ‘a basis of sensation,’ and the āyatanas can be rendered as:

• visible objects basis of sensation

• mentally known objects basis of sensation

But the phrase ‘basis of sensation’ is redundant, and so we render the terms as:

• visible objects…

rūpāyatanaṁ…

• mentally known objects

Justifying the plural: visible objects

We have used the word ‘objects.’ The plural case is justified for three reasons:

1) Context supports it.

2) For grammatical reasons, by which it could be singular or plural.

3) By the common occurrence elsewhere of the plural case when the internal bases of sensation are in the singular case. For example:

• dependent on the visual sense and visible objects, the visual field of sensation arises

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. (MN iii 281)

Āyatanāni: renaming the Internal and external bases of sensation

The ‘internal bases of sensation’ can often instead be called ‘the six senses,’ and the ‘external bases of sensation’ can often instead be called ‘the six sense objects.’ For example:

• There are these six senses and their objects rightly explained by the Blessed One who knows and sees [the nature of reality], the Arahant, the Perfectly Enlightened One.

cha kho panimāni āvuso ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. (MN iii 32)

• He abides contemplating the voidness of personal qualities in the six senses and their objects.

imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. (DN iii 223)

• And what is the noble truth of suffering? One should reply: the six senses.

Katamañca bhikkhave dukkhaṁ ariyasaccaṁ? Cha ajjhattikāni āyatanānītissa vacanīyaṁ. (SN v 426)

• ‘The empty village’ represents the six senses.

Suñño gāmoti kho bhikkhave channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. (SN iv 174)

• ‘Village-attacking dacoits’ represents the six sense objects.

Corā gāmaghātakāti kho bhikkhave channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. (SN iv 174)

Rendering of phrases

Our renderings of terms produces the following phrases:

• In seeing a visible object via the visual sense

cakkhunā rūpaṁ disvā

• In hearing an audible object via the auditory sense

sotena saddaṁ sutvā

• In smelling a smellable object via the olfactory sense

ghānena gandhaṁ ghāyitvā

• In tasting a tasteable object via the gustatory sense

jivhāya rasaṁ sāyitvā

• In feeling a tangible object via the tactile sense

kāyena phoṭṭhabbaṁ phusitvā

• In knowing a mentally known object via the mental sense

manasā dhammaṁ viññāya. (DN iii 250)

Alternative spellings

In some cases there are alternative Pāli spellings, as follows:

• in seeing a visible object (no alternative)

• in hearing an audible object (no alternative)

• in smelling a smellable object (three alternatives)

gandhaṁ ghāyitvā; gandhaṁ ghatvā; gandhaṁ ghātvā

• in tasting a tasteable object (two alternatives)

rasaṁ sāyitvā; rasaṁ bhotvā

• in feeling a tangible object (two alternatives)

phoṭṭhabbaṁ phusitvā; phassaṁ phussa (=when touched by a tangible object)

• in knowing a mentally known object (two alternatives)

dhammaṁ viññāya; dhammaṁ ñatvā. (SN iv 75; Tha 802; Tha 814)

Alternative renderings for senses and sense objects

Sometimes suttas refer to the senses as physical organs, and we render them accordingly:

  • eye and sights
  • ear and sounds
  • nose and odours
  • tongue and flavours
  • body and physical sensations
  • mind and mental phenomenona

Two examples where these renderings are appropriate:

1) The ignorant Everyman is

  • struck in the eye by pleasing and displeasing sights;
  • struck in the ear by pleasing and displeasing sounds;
  • struck in the nose by pleasing and displeasing odours;
  • struck on the tongue by pleasing and displeasing flavours;
  • struck on the body by pleasing and displeasing physical sensations;
  • struck in the mind by pleasing and displeasing mental phenomena.

assutavā puthujjano cakkhusmiṁ haññati manāpāmanāpehi rūpehi… manasmiṁ haññati manāpāmanāpehi dhammehi. (SN iv 201)

2) When a bhikkhu has not developed and cultivated mindfulness of the body,

yassa kassaci bhikkhuno kāyagatā sati abhāvitā abahulīkatā

the eye inclines towards pleasing visible objects

cakkhu āviñjati manāpikesu rūpesu

and displeasing visible objects are loathsome

amanāpikassa rūpā paṭikkūlā honti

  • ear inclines towards pleasing audible objects
  • nose inclines towards pleasing smellable objects
  • tongue inclines towards pleasing tasteable objects
  • body inclines towards pleasing tangible objects
  • mind inclines towards pleasing mentally known objects. (SN iv 199)
Illustrations
cakkhu

cakkhu: (main article see: saḷāyatana)

Illustration: cakkhu, eye

There are three eyes. The physical eye, the divine eye, and the eye of penetrative discernment.

Tīṇi cakkhuni maṁsacakkhu dibbacakkhu paññācakkhu. (DN iii 219)

cakkhunā

cakkhunā: (main article see: saḷāyatana)

Illustration: cakkhunā, eye

I see him with my mind as if with my eye

Passāmi naṁ manasā cakkhunā ca. (Snp 1142)

Illustration: cakkhu, eye

Illnesses of the eye, ear, nose, etc

cakkhurogo sotarogo ghānarogo. (AN v 110)

cakkhuṁ

cakkhuṁ: (main article see: saḷāyatana)

Illustration: cakkhuṁ, vision

While this discourse was being propounded, the uncorrupted, stainless vision of the nature of reality arose within Venerable Koṇḍañña that whatever is of an originated nature is destined to cease.

āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman ti. (Vin.1.11-12)

cakkhunā

cakkhunā: (main article see: saḷāyatana)

Illustration: cakkhunā, vision

Surveying the world with the vision of a Buddha, I saw beings with much dust in their eyes, and those with little.

addasaṁ kho ahaṁ bhikkhave buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe. (MN i 169)

Illustration: cakkhuṁ, vision

Māgandiya, you do not have noble vision by which you might know [spiritual] health and see the Untroubled.

Taṁ hi te māgandiya ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi nibbānaṁ passeyyāsī ti. (MN i 510)

Illustration: cakkhuṁ, vision

With purified divine vision surpassing that of men, he sees beings passing away and being reborn, inferior and superior, well-favoured and ill-favoured, fortunate and unfortunate,

dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate

… and he understands how beings fare according to their deeds.

yathākammūpage satte pajānāti. (DN i 82)

Illustration: cakkhuṁ, the visual sense

There are these six senses and their objects rightly explained by the Blessed One who knows and sees [the nature of reality], the Arahant, the Perfectly Enlightened One. Which six?

cha kho panimāni āvuso ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha:

• the visual sense and visible objects

cakkhuṁ ceva rūpā ca

• the auditory sense and audible objects

sotañca saddā ca

• the olfactory sense and smellable objects

ghānañca ghandhā ca

• the gustatory sense and tasteable objects

jivhā ca rasā ca

• the tactile sense and tangible objects

kāyo ca phoṭṭhabbā ca

• the mental sense and mentally known objects

mano ca dhammā ca. (MN iii 32)

Illustration: cakkhuṁ, the visual sense

When this [wretched human] body has vitality, warmth, and consciousness, then it goes and comes back, stands and sits and lies down, sees a visible object via its visual sense, hears an audible object via its auditory sense, smells a smellable object via its olfactory sense, tastes a tasteable object via its gustatory sense, feels a tangible object via its tactile sense, and knows a mentally known object via its mental sense.

yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca tadā abhikkamati pi paṭikkamati pi tiṭṭhati pi nisīdati pi seyyampi kappeti cakkhunāpi rūpaṁ passati sotenapi saddaṁ suṇāti ghānenapi gandhaṁ ghāyati jivhāyapi rasaṁ sāyati kāyenapi phoṭṭhabbaṁ phusati manasāpi dhammaṁ vijānāti. (DN ii 338)

āyatanāni

āyatanāni: (main article see: saḷāyatana)

Illustration: āyatanāni, senses

There are just six senses, affected through one or other of which the fool experiences pleasure and pain.

saḷevāyatanāni yehi puṭṭho bālo sukhadukkhaṁ paṭisaṁvediyati etesaṁ vā aññatarena. (SN ii 23-24)

Illustration: saḷāyatana, six senses

• With the origination of the six senses comes the origination of sensation

• With the ending of the six senses comes the ending of sensation

āyatanānaṁ

āyatanānaṁ: (main article see: saḷāyatana)

Illustration: āyatanānaṁ, senses

“What is birth? It is the birth, being born, arising, rebirth, appearance of aggregates, acquiring of senses by the various beings in the various classes of beings. This is called birth.

Katamācāvuso jāti: yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho ayaṁ vuccatāvuso jāti. (DN ii 307)

āyatanāni

āyatanāni: (main article see: saḷāyatana)

Illustration: āyatanāni, senses

What are the six mastered senses?

Katamāni ca bhikkhave cha abhibhāyatanāni

In this regard, when a bhikkhu sees a visible object via the visual sense, and there does not arise in him unvirtuous, spiritually unwholesome memories and thoughts conducive to psychological bondage, the bhikkhu should understand that: ‘This sense has been mastered.’ For this has been called a mastered sense by the Blessed One.

Idha bhikkhave bhikkhuno cakkhunā rūpaṁ disvā nūppajjanti pāpakā akusalā sarasaṅkappā saṁyojanīyā. Veditabbametaṁ bhikkhave bhikkhunā abhibhūtametaṁ āyatanaṁ abhibhāyatanaṁ hetaṁ vuttaṁ bhagavatā ti.

The sutta continues

In hearing an audible object via the auditory sense…

Sotena saddaṁ sutvā

In smelling a smellable object via the olfactory sense…

Ghānena gandhaṁ ghāyitvā

In tasting a tasteable object via the gustatory sense…

Jivhāya rasaṁ sāyitvā

In touching a tangible object via the tactile sense…

Kāyena phoṭṭhabbaṁ phusitvā

In knowing a mentally known object via the mental sense…

Manasā dhammaṁ viññāya. (SN iv 77)

sabbāyatanehi

sabbāyatanehi: (main article see: saḷāyatana)

Illustration: sabbāyatanehi, the six senses and their objects

One of purified wisdom who has utterly transcended egocentric conception in regards to things of the past and future, who is free of [bondage to] the six senses and their objects: he would properly fulfil the ideals of religious asceticism in the world.

Atītesu anāgatesu cā pi kappātīto aticca suddhipañño
Sabbāyatanehi vippamutto sammā so loke paribbajeyya. (Snp 373)

anavajja

sāvajja

Renderings
Illustrations
anavajja

anavajja: (main article see: sāvajja)

Illustration: anavajja, blamelessness, blameless

And what is the pleasure of blamelessness? In this regard a noble disciple is endowed with blameless bodily conduct, blameless verbal conduct, and blameless mental conduct.

Katamañca gahapati anavajjasukhaṁ? Idha gahapati ariyasāvako anavajjena kāyakammena samannāgato hoti anavajjena vacīkammena samannāgato hoti anavajjena manokammena samannāgato hoti. (AN ii 69-70)

sāvajjā

sāvajjā: (main article see: sāvajja)

Illustration: sāvajjā, blameworthy

That bhikkhu should examine the danger of those thoughts, that they are spiritually unwholesome, blameworthy, and have an unpleasant karmic consequences.

tena bhikkhave bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo itipime vitakkā akusalā itipime vitakkā sāvajjā itipime vitakkā dukkhavipākāti. (MN i 119)

sāvajjānavajjā

sāvajjānavajjā: (main article see: sāvajja)

Illustration: sāvajjānavajjā, blameworthy blameless

There are spiritually wholesome and spiritually unwholesome factors; blameworthy and blameless factors; inferior and superior factors; and inwardly dark and bright factors with their correlative combinations.

Atthi bhikkhave kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. (SN v 104)

Illustration: sāvajjā, blameworthy

Kālāmas, if you yourselves should consider:

Yadā tumhe kālāmā attanāva jāneyyātha

… “These teachings are unwholesome;

ime dhammā akusalā

… these teachings are blameworthy;

ime dhammā sāvajjā

… you should abandon them.

atha tumhe kālāmā pajaheyyātha. (AN i 189)

Illustration: sāvajjā, blameworthy; anavajjaṁ, blameless

Conduct produced from, born of, due to, originated by greed is spiritually unwholesome and blameworthy. It has unpleasant karmic consequences.

Yaṁ bhikkhave lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ. Taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ. (AN i 263)

Conduct produced from, born of, due to, originated by non-greed is spiritually wholesome and blameless. It has pleasant karmic consequences.

Yaṁ bhikkhave alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ. (AN i 263)

sāvajjaṁ

sāvajjaṁ: (main article see: sāvajja)

Illustration: sāvajjaṁ, blameworthy

When pacing back and forth he brings about the death of many small beings. What karmic consequence does the Nigaṇṭha Nātaputta describe for him?

so abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti. Imassa pana gahapati nigaṇṭho nātaputto kaṁ vipākaṁ paññāpetī ti.

The Nigaṇṭha Nātaputta does not declare what is unintentional as greatly blameworthy.

Asañcetanikaṁ bhante nigaṇṭho nātaputto no mahāsāvajjaṁ paññāpetī ti.

But what if one does it intentionally?

Sace pana gahapati cetetī ti.

Then it is greatly blameworthy.

Mahāsāvajjaṁ bhante hotī ti. (MN i 377)

sāvajjo

sāvajjo: (main article see: sāvajja)

Illustration: sāvajjo, blameworthy

Attachment is moderately blameworthy, and slow to fade away.

rāgo kho āvuso appasāvajjo dandhavirāgī

Hatred is very blameworthy, and quick to fade away.

doso mahāsāvajjo khippavirāgī

Undiscernment of reality is very blameworthy, and slow to fade away.

moho mahāsāvajjo dandhavirāgī ti. (AN i 200)

anavajjaṁ

anavajjaṁ: (main article see: sāvajja)

Illustration: anavajjaṁ, blameless

Rag-robes, food gathered on almsround, an abode at the root of a tree, and concentrated urine are:

• Paltry, easily gotten, and blameless.

appañca sulabhañca tañca anavajjaṁ. (AN ii 27)

sāsana

Renderings
Introduction

Sāsana in verse: teaching

In verse sāsana is sometimes used as an abbreviation for anusāsana, and so means call, advice, explanation, or teaching. This can be seen in the following quote where sāsanaṁ is equivalent to vacanaṁ, and is also linked to anusāsanī:

• Having heard Paṭācārā’s words and advice… ‘We have done your bidding.’

Tassā tā vacanaṁ sutvā paṭācārāya sāsanaṁ… katā te anusāsanī. (Thi 119-121)

Illustrations
sāsanaṁ

sāsanaṁ: (main article see: sāsana)

Illustration: sāsanaṁ, call (= anusāsanaṁ)

‘Bhikkhus, watch the approaching host of devas.’

Devakāyā abhikkantā te vijānātha bhikkhavo

Hearing the Buddha’s call, the bhikkhus vigorously endeavoured to comply.

Te ca ātappamakaruṁ sutvā buddhassa sāsanaṁ. (DN ii 256)

Illustration: sāsanaṁ, advice (= anusāsanaṁ)

It is well, Blessed One, that, having received your advice, I can thus know who should consume an offering from one like me, and whom I should seek at the time of alms bestowal.

Sādhāhaṁ bhagavā tathā vijaññaṁ yo dakkhiṇaṁ bhuñjeyya mādisassa
Yaṁ yaññakāle pariyesamāno pappuyya tava sāsanaṁ. (Snp 482)

COMMENT:

Commentary: Tava sāsanan ti tava ovādaṁ

Illustration: sāsanaṁ, explanation (=anusāsanaṁ)

Tell us of the distress, dear sir, that befalls one who is applied to sexual intercourse. Having heard your explanation we will train ourselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].

Methunamanuyuttassa vighātaṁ brūhi mārisa
Sutvāna tava sāsanaṁ viveke sikkhissāmase. (Snp 814)

COMMENT:

Commentary: Sutvāna tava sāsanan ti tava vacanaṁ sutvā.

sāsanā

sāsanā: (main article see: sāsana)

Illustration: sāsanā, teachings (= anusāsanā)

Those before Gotama who explained teachings, saying how things were and how they would be, all that was a matter of hearsay.

Ye me pubbe viyākaṁsu huraṁ gotamasāsanā
Iccāsi iti bhavissati sabbaṁ taṁ itihītihaṁ. (Snp 1084)

Illustration: sāsanaṁ, teaching (=anusāsanaṁ)

The fool listens to the teaching of the Conqueror with a critical attitude.

Upārambhacitto dummedho suṇāti jinasāsanaṁ. (Tha 360)

sāsane

sāsane: (main article see: sāsana)

Illustration: sāsane, training system

Happy indeed are those human beings honouring the Sublime One, applying themselves to Gotama’s training system, who train in it with diligence.

Sukhitā vata te manujā sugataṁ payirupāsiya
Yuñjaṁ gotama sāsane appamattānusikkhareti. (SN i 52)

Illustration: sāsanaṁ, training system

The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome… this is the training system of the Buddhas.

sabbapāpassa akaraṇaṁ kusalassa upasampadā… etaṁ buddhānaṁ sāsanaṁ … (Dhp 183).

Illustration: sāsane, training system

Bhante, I have long been one who did not fulfil the training in the Teacher’s training system.

So hi nūnāhaṁ bhante dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin ti. (MN i 445)

Illustration: sāsana, training system

Bhikkhus, even if thugs should sever your limbs one by one with a two-handled saw, he whose mind was thereby filled with hatred would not on that account be a practiser of my training system.

Ubhatodaṇḍakena pi ce bhikkhave kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ tatrāpi yo mano padūseyya na me so tena sāsanakaro. (MN i 129)

Illustration: sāsanaṁ, training system

The three final knowledges are attained. The Buddha’s training system is not [undertaken] in vain.

Tisso vijjā anuppattā amoghaṁ buddhasāsanaṁ. (Thi 150)

Illustration: sāsane, training system

Within seven days we were inwardly tamed through your training system, Blessed One.

Sattarattena bhagavā dantāmha tava sāsane. (Snp 570)

Illustration: sāsanaṁ, training system

‘In one who is applied to sexual intercourse the training system is forgotten and he conducts himself wrongly. This is ignoble of him.

Methunamanuyuttassa mussate vāpi sāsanaṁ
Micchā ca paṭipajjati etaṁ tasmiṁ anariyaṁ (Snp 815)

Illustration: sāsane, training system

He should not be negligent in [practising] Gotama’s training system.

sāsane gotamassa na pamajjeyya (Snp 993)

Illustration: sāsanaṁ, training system

The three final knowledges are attained. I have fulfilled the Buddha’s training system.

Tisso vijjā anuppattā kataṁ buddhassa sāsanan ti. (Tha 24)

Illustration: sāsane, training system

Under the training system of the Perfectly Enlightened One a good person goes forth [into the ascetic life] with ease

sunikkamo sādhu subuddhasāsane. (Tha 212)

Illustration: sāsane, training system

Apply yourself to the Buddha’s training system.

Illustration: sāsane, training system

I went forth [into the ascetic life] under the Conqueror’s training system.

Illustration: sāsane, training system

He in the training system of the King of Righteousness who has no respect for his companions in the religious life is far from the Untroubled.

Yassa sabrahmacārīsu gāravo nūpalabbhati
Ārakā hoti nibbānā dhammarājassa sāsane. (Tha 389)

sītibhūta

Renderings
Introduction

Summary

Sītibhūta is linked to freedom from taṇhā, rāga, dosa, moha, and āsava, and therefore to freedom from anguish (pariḷāha) and inward torment (pariḍayhati). Although it is commonly rendered ‘become cool,’ and PED calls it ‘tranquillized,’ sītibhūta is better represented by the term ‘freed from inward distress.’

Freedom from taṇhā, suffering, and burning

Sītibhūta is linked to freedom from taṇhā:

• Having removed [the arrow of] craving together with its origin, I am freed from inward distress. I have realised the Untroubled.

samūlaṁ taṇhaṁ abbuyha sītibhūtosmi nibbuto ti. (Tha 298)

It is therefore linked to freedom from sufferings, torments, and anguishes, because they are the products of taṇhā:

• Craving… grows. One’s physical and psychological sufferings, torments, and anguishes increase.

Taṇhā… pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti. (MN iii 287)

Freedom from rāga, dosa, moha, trouble, anguish, and burning

Sītibhūta is linked to freedom from rāga, dosa, and moha.

• All my attachment is abandoned, my hatred is abolished, my undiscernment of reality is done away with. I am freed from inward distress. I have realised the Untroubled.

Sabbo rāgo pahīno me sabbo doso samūhato
Sabbo me vigato moho sītibhūtosmi nibbuto ti. (Tha 79)

It is therefore linked to freedom from anguish, because that is the product of rāga, dosa and moha:

• Would there not arise in that householder or householder's son anguish of body or mind that are born of attachment… hatred… undiscernment of reality, so that, being tormented by the anguish born of attachment… hatred… undiscernment of reality, he would sleep badly?

Taṁ kimmaññasi kumāra? Api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṁ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyyāti? . (AN i 137)

Freedom from āsava, suffering and burning

Sītibhūta is linked to freedom from āsavas:

• destroyed all perceptually obscuring states. I am freed from inward distress. I have realised the Untroubled.

khepetvā āsave sabbe sītibhūtāmhi nibbutā ti. (Thi 76)

It is therefore linked to freedom from distress and anguish, because that is the quality of the āsavas.

• Vexatious and anguishing perceptually obscuring states

Conclusion

We have shown that sītibhūta is linked to freedom from

  • sufferings, torments, and anguishes
  • inward trouble
  • anguish of body or mind
  • distress and anguish

It is thus well-represented by the term ‘freed from inward distress.’

Illustrations
sītibhūtāsi

sītibhūtāsi: (main article see: sītibhūta)

Illustration: sītibhūtāsi, freed from inward distress

Your attachment has completely subsided. You are freed from inward distress. You have realised the Untroubled.

Upasanto hi te rāgo sītibhūtāsi nibbutā ti. (Thi 16)

sītibhūtāmhi

sītibhūtāmhi: (main article see: sītibhūta)

Illustration: sītibhūtāmhi, freed from inward distress

As I abide in this way, all my attachment is abolished. My [sensuous] passion is annihilated. I am freed from inward distress. I have realised the Untroubled.

Evaṁ viharamānāya sabbo rāgo samūhato
Pariḷāho samucchinno sītibhūtāmhi nibbutā ti. (Thi 34)

sītibhūto

sītibhūto: (main article see: sītibhūta)

Illustration: sītibhūto, freed from inward distress

Being rid of attachment to sense impression await the inevitable hour, being even in this world freed from inward distress.

So vedayitāsu vītarāgo kālaṁ kaṅkha idheva sītibhūto ti. (Tha 416)

sīlabbata

Renderings
Overview: Sīlabbata

Sīla

The long description of sīla in the Brahmajāla Sutta shows that sīla wholly involves the refraining from practices. The sutta’s opening and closing sentences related to sīla are included in this quotation:

• What are the mere trifles, the mere trivialities, the mere matters of virtue, that the common man would speak of when speaking in praise of the Perfect One? The ascetic Gotama abandons and refrains from killing… And whereas some ascetics and Brahmanists, living off food given in faith maintain themselves by such base arts and wrong means of livelihood as… practising surgery, practising as a children's doctor, administering medicines, and treatments to cure their after-effects, the ascetic Gotama refrains from these kinds of base arts and wrong means of livelihood.

Katamañca taṁ bhikkhave appamattakaṁ oramattakaṁ sīlamattakaṁ yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya? Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo… yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṁ kappenti seyyathīdaṁ… sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo ti. (DN i 4-12)

Vata

Vata, by contrast, involves both the undertaking of and refraining from practices, as this illustration shows:

• At one time there was a naked ascetic living in Vesāli called Kaḷāramaṭṭhuka … He had undertaken seven rules of practice (vatapadāni):

Tena kho pana samayena acelo kaḷāramaṭṭhuko vesāliyaṁ paṭivasati… tassa satta vatapadāni samattāni samādinnāni honti:

1) For the rest of my life I will be a naked ascetic and will not wear clothes;

Yāvajīvaṁ acelako assaṁ na vatthaṁ paridaheyyaṁ.

2) For the rest of my life I will remain celibate and abstain from sexual intercourse;

Yāvajīvaṁ brahmacārī assaṁ na methunaṁ dhammaṁ paṭiseveyyaṁ.

3) For the rest of my life I will subsist on liquor and meat, abstaining from boiled rice and junket;

Yāvajīvaṁ surāmaṁseneva yāpeyyaṁ na odanakummāsaṁ bhuñjeyyaṁ.

4-7) I will not go beyond the Udena Shrine to the east of Vesāli, the Gotamaka Shrine to the south, the Sattamba Shrine to the west, nor the Bahuputta Shrine to the north.

Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ taṁ nātikkameyyaṁ dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ taṁ nātikkameyyaṁ pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ taṁ nātikkameyyaṁ uttarena vesāliṁ bahuputtaṁ nāma cetiyaṁ taṁ nātikkameyyanati. (DN iii 9)

Sīlabbata: pluralising

Sīla and vata together become sīlabbataṁ (singular case), which, like others do, we pluralise (‘observances and practices’):

  • Norman: ‘virtuous conduct and vows’ (Snp 231).
  • Bodhi: ‘rules and vows’ (SN v 118).
  • Bodhi: ‘behaviour and observances’ (AN i 225)
Spiritually unwholesome observances and practices

Discarding religious practices

Religious practices that are not in accordance with the Noble One’s training system (ariyassa vinaye) are abandoned by disciples when they first take refuge in the Buddha, when they see that these practices are ineffective or spiritually unwholesome, as the following stories show:

1) Fire veneration: a stain

When Kassapa of Uruvelā and his group of matted-hair ascetic disciples decided to take ordination under the Buddha, they flung into the river their hair, braids, bundles on carrying poles, and fire-venerating implements (Vin.1.32-3). Kassapa explained this action as follows:

‘Brahmanic sacrifices glorify sights and sounds, also flavours, sensuous pleasures, and women.

Rūpe ca sadde ca atho rase ca
Kāmitthiyo cābhivadanti yaññā

‘Recognising that this was a spiritual stain amidst objects of attachment I lost my taste for sacrifices and offerings.’

Etaṁ malan ti upadhīsu ñatvā
Tasmā na yiṭṭhe na hute arañjin ti. (Vin.1.36)

2) Sacrifice: demeritorious, spiritually unwholesome

A brahman brought hundreds of bulls, goats, and sheep to the sacrificial post for slaughter and burning. When he asked how to perform the sacrifice so it would be of the greatest benefit, the Buddha said that even in preparing for such a sacrifice, thinking one is making merit, one makes demerit; thinking one is doing what is spiritually wholesome, one is doing what is spiritually unwholesome; thinking one is on the path to heaven, one is on the path to woe.

So puññaṁ karomī ti apuññaṁ karoti. Kusalaṁ karomīti akusalaṁ karoti. Sugatimaggaṁ pariyesāmī ti duggatimaggaṁ pariyesati. (AN iv 43)

On becoming a lay follower, the brahman released his 2,500 sacrificial animals, saying, ‘May they eat fresh grass, drink cool water, and be cooled by a fresh breeze!’

3) River cleansing: not purifying

The brahman Sundarika Bhāradvāja said “the Bahuka River is reckoned by many to be liberating, it is reckoned by many to be meritorious, and many wash away the demerit they have created in the Bahuka River.”

Mokkhasammatā hi bho gotama bāhukā nadī bahujanassa puññasammatā hi bho gotama bāhukā nadī bahujanassa bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī ti.

The Buddha replied, “a fool may bathe there forever, yet will not purify himself of accumulated demerit.”

Niccampi bālo pakkhanno kaṇhakammo na sujjhati. (MN i 39)

On hearing this, the brahman requested ordination as a bhikkhu.

4) River cleansing: not purifying

A brahman told the bhikkhunī Puṇṇikā that whoever, young or old, does a demeritorious deed (pāpakamma pakubbatī) is released from the accumulated demerit by water ablution (dakābhisecanā sopi pāpakammā pamuccati). Puṇṇikā replied that in that case, they’d all go to heaven: all the frogs, turtles, reptiles, crocodiles, and anything else that lives in the water. She said that if rivers could carry off one’s accumulated demerit (pāpaṁ pubbe kataṁ vahuṁ), they would carry off one’s accumulated merit as well (puññampimā vaheyyuṁ). She advised the brahman to stop doing whatever it was that made him always need cleansing (yassa brāhmaṇa tvaṁ bhīto sadā udakamotari tameva brahme mā kāsi) and added “Don’t let the cold hurt your skin (mā te sītaṁ chaviṁ hane).”

The Brahman agreed that he had been following the wrong path, and now had been shown the noble path (kummaggaṁ paṭipannaṁ maṁ ariyamaggaṁ samānayi) (Thi 236-251). On becoming a bhikkhu, and being enlightened, he exclaimed:

• Formerly I was Brahmā’s offspring, today I am a true Brahman, a master of the three final knowledges, endowed with profound knowledge, fully versed in profound knowledge, spiritually cleansed.

Brahmabandhu pure āsiṁ ajjamhi saccabrāhmaṇo
Tevijjo vedasampanno sottiyo camhi nahātako ti. (Thi 251)

Noble observances and practices: ‘noble’ or ‘Noble One’s discipline’

Noble observances and practices

The terms ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices, as the next paragraphs show. This justifies us sometimes rendering sīlabbata as ‘[noble] observances and practices.’

1) Self-mortifying practice: no attainment of noble discernment

Before his enlightenment, the Buddha practised various ascetic practices. For instance, nakedness; remaining standing when eating, urinating and defaecating; licking his hands clean instead of washing them. He tortured himself by either standing continuously, rejecting seats; or by maintaining the squatting position; or by using a bed of spikes; or by bathing in cold water three times daily including the evening. He survived on very small amounts of food, and reached a state of extreme emaciation.

Yet by such conduct and self-mortification he admitted that he did not attain any superhuman attainment of knowledge and vision that was truly noble (uttarimanussadhammā alamariyañāṇadassanavisesaṁ), because he did not attain noble discernment (ariyāya paññāya) which leads to the complete destruction of suffering (sammā dukkhakkhayāya, MN i 81). Later, he was to reflect:

“I am indeed freed from that unpleasant self-mortifying practice. It is good indeed that I am freed from that useless, unpleasant, self-mortifying practice. It is good that, steady and mindful, I have attained enlightenment”

mutto vatamhi tāya dukkarakārikāya. Sādhu mutto vatamhi tāya anatthasaṁhitāya dukkarakārikāya. Sādhu ṭhito sato bodhiṁ samajjhaganti. (SN i 103)

2) Going upwards: Noble One’s discipline

There is a brahman practice called ‘going upwards’ (udayagāminiṁ nāma paṭipadaṁ) in which a disciple is told to get up early and walk facing east, and told not to avoid a pit, a precipice, a stump, a thorny place, a village pool, or a cesspool, and told to “expect death wherever you fall. Thus, good man, with the demise of the body at death, you will be reborn in the realm of happiness, in the heavenly worlds.

Yattha pateyyāsi tattheva maraṇaṁ āgaccheyyāsi. Evaṁ tvaṁ ambho purisa kāyassa bhedā parammaraṇā sugatiṁ saggaṁ lokaṁ uppajjissasīti

The Buddha called this a foolish and stupid practice (bāla gamanametaṁ mūḷhagamanametaṁ) and instead proclaimed the way of going upwards in the Noble One’s training system (ariyassa vinaye udayagāminiṁ paṭipadaṁ paññāpemi). This involves having unshakeable faith in the [perfection of the] Buddha’s [enlightenment]… in the [excellence of the] teaching… in the [excellent qualities of the] community of disciples, and being possessed of the virtues dear to the Noble Ones.

idha bhikkhave ariyasāvako buddhe aveccappasādena samannāgato hoti…Dhamme aveccappasādena samannāgato hoti… Saṅghe aveccappasādena samannāgato hoti… Ariyakantehi sīlehi samannāgato hoti. (SN v 361)

3) Purifying rites in the Noble One’s training system

Cunda was a silversmith whose purifying rites involved him touching the ground, cowdung, or grass; venerating fire or the sun; and bathing three times a day. The Buddha said that this was different from the purification in the Noble One’s training system (ariyassa vinaye soceyyaṁ) which, at Cunda's request, he explained meant practising the four ways of right speech, the three ways of right conduct, and being free of greed, ill will, and wrong view [of reality]. He said:

• These ten paths of spiritually wholesome conduct are purified and purifying.

Ime cunda dasa kusalakammapathā suciyeva honti sucikaraṇā ca

• If one who follows these ten paths of spiritually wholesome conduct, gets up early and strokes the ground from his bed, then he is spiritually purified, and if he does not stroke the ground, he is still spiritually purified.

Imehi kho dasahi kusalakammapathehi samannāgato kālasseva uṭṭhahantova sayanambhā paṭhaviṁ cepi āmasati suciyeva hoti. No cepi paṭhaviṁ āmasati suci yeva hoti. (AN v 263-268)

4) Venerating and serving: according to the Noble One’s discipline

One early morning, the Buddha met a young brahman named Sigālaka, who, with joined palms, was venerating (namassati) the six directions. The Buddha told him:

• But, young man, that is not how the six directions would be venerated in the Noble One’s training system.

Na kho gahapatiputta ariyassa vinaye evaṁ chaddisā namassitabbā ti.

When Sigālaka asked the Buddha to explain this, the Buddha explained, not how to ‘venerate’ the six directions, but how to ‘cover’ them (paṭicchādī), which he explained meant ‘serving’ the people in one’s life (paccupaṭṭhātabbā) because it is likely that ‘venerating’ was a term that he felt should be used exclusively in relationship to the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples. He told Sigālaka how to properly serve six groups of people: one’s parents, teachers, spouses, friends, servants, and ascetics and Brahmanists, and if one does so, they will tenderly reciprocate (anukampanti). The Buddha said that if one follows this advice, then each direction is made safe, free of fear (khemā appaṭibhayā). This is presumably because one is not developing danger and fear within any relationship. Instead, one is developing three qualities that might summarise the Buddha’s advice to Sigālaka: respect, kindness and dutifulness (DN iii 180). At the end of the discourse Sigālaka became a lay disciple.

Noble observances and practices: parenthesis

Because ‘noble’ or ‘Noble One’s discipline’ are constantly associated with exalted types of observances and practices, if necessary, we parenthesise them as such:

• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected…

Yo sīlabbatasampanno pahitatto samāhito
Cittaṁ yassa vasībhūtaṁ ekaggaṁ susamāhitaṁ. (AN i 168)

Bhikkhus observances and practices

Bhikkhus observances and practices are divided into

  • 1) the Pātimokkha rules (see The Buddhist Monastic Code, Volume One, by Ṭhānissaro Bhikkhu)
  • 2) Khandhaka rules (see The Buddhist Monastic Code, Volume Two, by Ṭhānissaro Bhikkhu).

Subbata: ‘one with noble practices’

Because we call the arahant’s sīlabbata ‘noble,’ we call subbata ‘one with noble practices’:

• Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. Those with noble practices tame themselves.

Udakaṁ hi nayanti nettikā usukārā namayanti tejanaṁ
Dāruṁ namayanti tacchakā attānaṁ damayanti subbatā ti. (Tha 19)

• Assuming an outward semblance of those with noble practices, insolent, a corrupter of families, impudent, deceitful, unrestrained, mere chaff, living the religious life in disguise, he is a defiler of the Path.

Chadanaṁ katvāna subbatānaṁ pakkhandī kuladūsako pagabbho
Māyāvī asaṁyato palāpo patirūpena caraṁ sa maggadūsī. (Snp 89)

Adherence to observances and practices: sīlabbataparāmāso

Noble observances are to be practised without attachment. For example, the stream-enterer is ‘possessed of the precepts dear to the Noble Ones’ (ariyakantehi sīlehi samannāgato hoti) which are perfectly fulfilled, but they are not grasped (aparāmaṭṭhehi). Adherence to observances and practices (sīlabbataparāmāso) is one of the five ties to individual existence in the low plane of existence (orambhāgiyāni saṁyojanāni). ‘Adherence’ has two symptoms:

1) Regarding one’s own practices as true, and others’ as false:

• If I, dogmatically grasping and stubbornly adhering, should declare “This alone is true. All else is false,” I will dispute with those of the other two views.’

ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ– idameva saccaṁ moghamaññan ti; dvīhi me assa viggaho. (MN i 498)

2) Taking one’s virtue personally. Thus the Samaṇamaṇḍikā Sutta proclaims a virtuous bhikkhu who does not regard virtue as endowed with personal qualities (bhikkhu sīlavā hoti no ca sīlamayo, MN ii 27). For discussion on sīlamayo see Glossary sv Atammayo.

Illustrations
vatavantaṁ sīlavantaṁ

vatavantaṁ sīlavantaṁ: (main article see: sīlabbata)

Illustration: vatavantaṁ sīlavantaṁ, [perfect in noble] observances and practices

One who is not ill-tempered, who is [perfect in noble] observances and practices, who is free of conceit, inwardly tamed, and bears his final body, he is what I call a Brahman.

Akkodhanaṁ vatavantaṁ sīlavantaṁ anussadaṁ
Dantaṁ antimasarīraṁ tamahaṁ brūmi brāhmaṇaṁ. (Snp 624)

Comment:

We take vatavantaṁ sīlavantaṁ as sīlabbatasampannaṁ. Norman translates literally ‘possessing vows and virtuous conduct,’ which is not meaningful. Like us, the commentary considers that perfection is implied: Vatantanti dhutavatena samannāgataṁ, catupārisuddhisīlena sīlavantaṁ. The term sīlabbatasampanno occurs at AN i 168. See IGPT sv Sīlabbata.

• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected…

Yo sīlabbatasampanno pahitatto samāhito
Cittaṁ yassa vasībhūtaṁ ekaggaṁ susamāhitaṁ. (AN i 168)

Also consider:

• A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;

Na ākappasampanno hoti na vattasampanno. (AN iii 261)

• A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.

bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī. (AN iv 352)

suññatā

suñña

Renderings
Introduction

Suñña meanings

Often suñña simply means ‘empty’, ‘void’, or ‘desolate’:

• empty village

• desolate forest

• That group of non-Buddhist ascetics is void even of one who goes to heaven.

suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenāpīti. (MN i 483)

• He knows that ‘This state of perception is void of the perceptions of village and man.’

So suññamidaṁ saññāgataṁ gāmasaññāyā ti pajānāti suññamidaṁ saññāgataṁ manussasaññāyā ti pajānāti. (MN iii 104-5)

• Whatever house he enters is empty, deserted, and void.

yaññadeva gharaṁ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. (SN iv 174)

• Whatever pot he takes hold of is empty, hollow, and void

yaññadeva bhājanaṁ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. (SN iv 174)

• This assembly appears empty to me now that Sāriputta and Moggallāna have passed away to the Untroubled-without-residue.

Api ca khvāyaṁ bhikkhave parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu asuññā me sā bhikkhave parisā hoti. (SN v 164)

Suñña: void [of personal qualities]

Suñña has a technical sense, meaning ‘void [of personal qualities]’:

• ‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?

suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

‘Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].’

Yasmā ca kho ānanda suññaṁ attena vā attaniyena vā tasmā suñño loko ti vuccati. (SN iv 54)

Suññatā: three meanings

Suññatā has three meanings:

  • 1) [the perception of][relative] voidness
  • 2) The [perception of the] absence [of any abiding phenomena]
  • 3) The [perception of the] absence [of personal qualities]

We illustrate these as follows:

1) Suññatā: [the perception of][relative] voidness

In the same way, Ānanda, a bhikkhu, not focusing upon the perceptions of village and man, focuses undistractedly on the perception of forest. His mind becomes energised, serene, settled, and intent upon the perception of forest.

evameva kho ānanda bhikkhu amanasikaritvā gāmasaññaṁ amanasikaritvā manussasaññaṁ araññasaññaṁ paṭicca manasikaroti ekattaṁ. Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

He knows that “Whatever states of suffering there are because of the perceptions of village and man are absent. And there is only this amount of suffering, namely the undistracted concentration focused on the perception of forest.”

So evaṁ pajānāti ye assu darathā gāmasaññaṁ paṭicca tedha na santi ye assu darathā manussasaññaṁ paṭicca tedha na santi atthi cevāyaṁ darathamattā yadidaṁ araññasaññaṁ paṭicca ekattan ti.

He knows that “This state of perception is void of the perceptions of village and man. And there is just this state which is not absent, namely the undistracted concentration focused on the perception of forest.”

So suññamidaṁ saññāgataṁ gāmasaññāyā ti pajānāti suññamidaṁ saññāgataṁ manussasaññāyā ti pajānāti atthi cevidaṁ asuññataṁ yadidaṁ araññasaññaṁ paṭicca ekattan ti.

He regards it as void of whatever is not there. Of the remainder, he discerns: “That [absence] being, this [relative voidness] is.”

Iti yaṁ hi kho tattha na hoti tena taṁ suññaṁ samanupassati yaṁ pana tattha avasiṭṭhaṁ hoti taṁ santamidaṁ atthī ti pajānāti.

This is for him the undistorted, pure realisation of [the perception of] [relative] voidness according to reality.

Evam pi’ssa esā ānanda yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. (MN iii 104)

2) Suññatā: the [perception of the] absence [of any abiding phenomena]

• There is this abiding discovered by the Perfect One, namely to enter and abide in the [perception of the] absence [of any abiding phenomena] internally, by not focusing upon any abiding phenomenon.

Ayaṁ kho ānanda vihāro tathāgatena abhisambuddho yadidaṁ sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. (MN iii 111)

Comment:

Nimitta: abiding phenomenon. An ‘abiding phenomenon,’ is a phenomenon that is regarded as an actual, existing thing instead of an everchanging condition. See Glossary sv Nimitta.

3) Suññatā: the [perception of the] absence [of personal qualities]

And what, bhante, is the liberation [from perceptually obscuring states] through the [perception of the] absence [of personal qualities]?

Katamā ca bhante suññatā cetovimutti

In this regard a bhikkhu, gone to the wilderness, or the root of a tree, or a solitary abode, reflects thus: ‘This is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood.’

Idha bhante bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā itipaṭisaṁcikkhati suññamidaṁ attena vā attaniyena vā. (MN i 297-8)

Suññatā: dividing ‘internal’ and ‘external’

When receiving visitors, the Buddha, although unaware of any abiding phenomena internally, perceived abiding phenomena externally through conventional perception, and would therefore be able to properly communicate with visitors:

• There is this abiding discovered by the Perfect One, namely to enter and abide in the [perception of the] absence [of any abiding phenomena] internally, by not focusing upon any abiding phenomenon. And if he is abiding thus, he is visited by bhikkhus, bhikkhunīs, laymen, laywomen, kings and kings’ ministers, and non-Buddhist ascetics and their disciples, then the Perfect One, with his mind mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.

Ayaṁ kho ānanda vihāro tathāgatena abhisambuddho yadidaṁ sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. Tatra ce ānanda tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena vyantībhūtena sabbaso āsavaṭṭhāniyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti. (MN iii 111)

Suññato phasso

Suññato phasso occurs twice in the scriptures, and only in this passage:

• When a bhikkhu has emerged from the attainment of the ending of perception and sense impression, sensations of three types affect him:

Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho āvuso visākha bhikkhuṁ tayo phassā phusanti:

1) sensation that is void [of the perception of personal qualities]

2) sensation that is void of the perception of abiding phenomena

3) sensation that is void of aspiration

appaṇihito phasso ti. (MN i 302)

Illustrations
suññatassa

suññatassa: (main article see: suñña)

Illustration: suññatassa, the [perception of the] absence [of personal qualities]

I can attain both states: the [perception of the] absence [of personal qualities], and the [inward collectedness that is focused upon the] unabiding [phenomena], whichever I wish.

Suññatassānimittassa lābhinīhaṁ yadicchakaṁ. (Thi 46)

suññatā

suññatā: (main article see: suñña)

Illustration: suññatā, the [perception of the] absence [of any abiding phenomena]

Those discourses spoken by the Perfect One that are profound, profound in meaning, transcendental, connected with the [perception of the] absence [of any abiding phenomena]

ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatā paṭisaṁyuttā. (AN i 72)

suññato

suññato: (main article see: suñña)

Illustration: suññato, void [of personal qualities]

He regards whatever phenomena there that are connected with the five aggregates, as unlasting, as intrinsically unsatisfactory, as an illness, as a carbuncle, as a [piercing] arrow, as suffering, as an affliction, as alien, as destined to decay, as void [of personal qualities], as void of personal qualities.

so yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. (MN i 435)

Illustration: suññato, void [of personal qualities]

Being ever mindful, Mogharāja, view the world [of phenomena] as void [of personal qualities]. Having eradicated the notion of there being an [absolute] Selfhood, thus would one overcome death.

Suññato lokaṁ avekkhassu mogharāja sadā sato
Attānudiṭṭhiṁ ūhacca evaṁ maccutaro siyā. (Snp 1119)

suññaṁ

suññaṁ: (main article see: suñña)

Illustration: suññaṁ, empty; suñña, void [of personal qualities]

He would see an empty village. Whatever house he enters is empty, deserted, and void. Whatever pot he takes hold of is empty, hollow, and void.

So passeyya suññaṁ gāmaṁ: yaññadeva gharaṁ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya yaññadeva bhājanaṁ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya.

‘The empty village’ represents the six senses.

Suñño gāmoti kho bhikkhave channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ

If a wise, capable, intelligent person examines them by way of the eye… by way of the mind, they appear to be empty, hollow, and void [of personal qualities].

Cakkhuto… Manato cepi naṁ bhikkhave paṇḍito vyatto medhāvi upaparikkhati rittakaññeva khāyati tucchakaññeva khāyati suññakaññeva khāyati. (SN iv 174)

suññam

suññam: (main article see: suñña)

Illustration: suññam, void; asuññataṁ, state which is not absent; suññatā, voidness

He knows that “This state of perception is void of the perceptions of village and man. And there is just this state which is not absent, namely the undistracted concentration focused on the perception of forest.”

So suññamidaṁ saññāgataṁ gāmasaññāyā ti pajānāti suññamidaṁ saññāgataṁ manussasaññāyā ti pajānāti atthi cevidaṁ asuññataṁ yadidaṁ araññasaññaṁ paṭicca ekattan ti.

He regards it as void of whatever is not there. Of the remainder, he discerns: “That [absence] being, this [relative voidness] is.”

Iti yaṁ hi kho tattha na hoti tena taṁ suññaṁ samanupassati yaṁ pana tattha avasiṭṭhaṁ hoti taṁ santamidaṁ atthī ti pajānāti.

This is for him the undistorted, pure realisation of [the perception of] [relative] voidness according to reality..

Evam pi’ssa esā ānanda yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. (MN iii 104-5)

suññāgāra

Renderings
Illustrations
suññāgārāni

suññāgārāni: (main article see: suññāgāra)

Illustration: suññāgārāni, solitary abodes

These are the roots of trees. These are the solitary abodes. Meditate, bhikkhus. Do not be negligently applied [to the practice].

Etāni bhikkhave rukkhamūlāni etāni suññāgārāni jhāyatha bhikkhave mā pamādattha. (SN iv 368-373)

suññāgāra

suññāgāra: (main article see: suññāgāra)

Illustration: suññāgāra, a solitary abode

A bhikkhu, gone to the wilderness, or the root of a tree, or a solitary abode.

bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā. (MN i 297-8)

suññāgāre

suññāgāre: (main article see: suññāgāra)

Illustration: suññāgāre, solitude

When a bhikkhu is ordained he should not wrongfully claim a superhuman attainment, even wrongfully claiming “I delight in solitude”

antamaso suññāgāre abhiramāmī ti. (Vin.1.97)

Illustration: suññāgāra, solitude

Nigrodha the ascetic said:

• The ascetic Gotama's wisdom is struck down by solitude.

Suññāgārahatā samaṇassa gotamassa paññā

• He is out of touch with society.

aparisāvacaro samaṇo gotamo

• He is incapable of conversation.

subha

Renderings
Introduction

The Exquisite means the Imperturbable

We will show in 8 steps that the Exquisite means fourth jhāna.

1) Meditation on [unlimited] goodwill leads to the Exquisite:

• Bhikkhus, the liberation [from perceptually obscuring states] through [unlimited] goodwill has the Exquisite as its culmination, I declare, for a wise bhikkhu here who has not penetrated to a superior liberation.

Subhaparamāhaṁ bhikkhave mettā cetovimuttiṁ vadāmi idha paññassa bhikkhuno uttariṁ vimuttiṁ appaṭivijjhato. (SN v 119)

2) Having a mind that is immeasurable, unlimited, and well developed leads to the Imperturbable:

• How about if I, by transcending the world [of sensuous pleasure] with resolve, were to abide with an awareness that was abundant and enlarged (vipulena mahaggatena cetasā)? Having done so, unvirtuous, spiritually unwholesome mental states such as greed, ill will, and aggressiveness would not exist. With their abandonment, my mind would become immeasurable, unlimited, and well developed (aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan). Applying himself and frequently abiding in this way, his mind becomes serene through that practice of spiritual development. When there is serenity, he either attains the Imperturbable now, or else he is intent upon discernment.

Yannūnāhaṁ vipulena mahaggatena cetasā vihareyyaṁ abhibhuyya lokaṁ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṁ adhiṭṭhāya manasā. Ye pāpakā akusalā manasā abhijjhāpi sārambhāpi te na bhavissanti. Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan ti. Tassa evaṁ paṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. (MN ii 262)

3) Aniñjita includes fourth jhāna:

• Fourth jhāna I declare, is within the not-unstable.

catutthaṁ jhānaṁ… aniñjitasmiṁ vadāmi. (MN i 454-5)

Other jhānas are within the unstable:

He enters and abides in third jhāna. That, I declare, is within the unstable.

tatiyaṁ jhānaṁ upasampajja viharati. Idampi kho ahaṁ udāyi iñjitasmiṁ vadāmi. (MN i 454)

4) Āneñjaṁ and aniñjita are synonyms. For example, Snp 750-1 says:

• Whatever suffering arises, all of it arises dependent on spiritual instability (iñjitapaccayā)… Therefore having relinquished spiritual instability (ejaṁ vossajja), imperturbable (anejo) and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism. (Snp 750-1)

5) Therefore, fourth jhāna is part of the Imperturbable.

6) The immaterial states are also part of the Imperturbable:

• And how is a bhikkhu one who has attained the Imperturbable? In this regard, by completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, a bhikkhu enters and abides in the state of awareness of boundless space where one perceives that space is boundless… By completely transcending the state of awareness of nonexistence, a bhikkhu enters and abides in the state of awareness neither having nor lacking perception.

Kathaṁ ca bhikkhave bhikkhu āneñjappatto hoti? Idha bhikkhave bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati… Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Evaṁ kho bhikkhave bhikkhu āneñjappatto hoti. (AN ii 184)

However, these immaterial states cannot be called the Exquisite, because in the list of the eight states of refined awareness the Exquisite is clearly separated from the immaterial states. For example, the third and fourth states are:

• One is focused exclusively on the Exquisite. This is the third state of refined awareness

Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho.

• By completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, one enters and abides in the state of awareness of boundless space where one perceives that space is boundless. This is the fourth state of refined awareness

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāso ti ākāsanañcāyatanaṁ upasampajja viharati. Ayaṁ catuttho vimokkho. (DN ii 71; MN ii 13; AN iv 307)

7) In developing mettā, one develops a mind that is abundant, exalted and measureless (cetasā vipulena mahaggatena appamāṇena):

• We shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.

sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti. (MN i 126)

8) According to point 2), the qualities of the mind that are aroused in practising mettā would lead the meditator to the Imperturbable i.e. to fourth jhāna. Therefore the Exquisite equals fourth jhāna because [unlimited] goodwill has the Exquisite as its culmination, says point 1).

The divine abidings, the Exquisite, and the immaterial states

The divine abidings have the following points of culmination:

Mettā: the liberation [from perceptually obscuring states] through [unlimited] goodwill has the Exquisite as its culmination.

subhaparamāhaṁ bhikkhave mettā cetovimuttiṁ vadāmi. (SN v 119)

Karuṇā: the liberation [from perceptually obscuring states] through [unlimited] compassion has the state of awareness of boundless space as its culmination.

ākāsānañcāyatanaparamāhaṁ bhikkhave karuṇā cetovimuttiṁ vadāmi. (SN v 120)

Muditā: the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy has the state of awareness of boundless consciousness as its culmination.

viññāṇañcāyatanaparamāhaṁ bhikkhave muditā cetovimuttiṁ vadāmi. (SN v 120)

Upekkhā: the liberation [from perceptually obscuring states] through [unlimited] detached awareness has the state of awareness of nonexistence as its culmination.

ākiñcaññāyatanaparamāhaṁ bhikkhave upekkhā cetovimuttiṁ vadāmi. (SN v 121)

It neatly fits the sequence to consider the Exquisite as fourth jhāna.

Illustrations

Illustration: subha, loveliness/ unloveliness

The phenomenon of loveliness is discernable because of unloveliness.

yāyaṁ bhikkhu subhadhātu ayaṁ dhātu asubhaṁ paṭicca paññāyati. (SN ii 150)

subhā

subhā: (main article see: subha)

Illustration: subhā, loveliness

What do you think, bhikkhus? Has her former loveliness and beauty vanished and a wretchedness become evident?

Taṁ kiṁ maññatha bhikkhave yā purimā subhā vaṇṇanibhā sā antarahitā ādīnavo pātubhūto ti?. (MN i 88)

subhaṁ

subhaṁ: (main article see: subha)

Illustration: subhaṁ, lovely objects

There are many attractive things in the world, on this wide earth. They distract [the mind], it seems, [by promoting] thoughts of lovely objects that are associated with attachment.

Bahūni loke citrāni asmiṁ paṭhavimaṇḍale
Mathenti maññe saṅkappaṁ subhaṁ rāgūpasaṁhitaṁ. (Tha 674)

COMMENT:

Norman argues that saṅkappaṁ should be treated as a plural, based on the presence of saṅkappā in verse 675. In which case, subhaṁ rāgūpasaṁhitaṁ are also plurals.

Illustration: subhaṁ, lovely

To consider the unlovely to be lovely is a perversion of perception.

Asubhe bhikkhave subhan ti saññāvipallāso. (AN ii 52)

asubhaṁ

asubhaṁ: (main article see: subha)

Illustration: asubhaṁ, unlovely

Knowing that what is originated is unlovely, my mind cleaves to nothing at all.

Saṅkhatamasubhan ti jāniya sabbattheva mano na limpati. (Thi 388)

Illustration: asubhaṁ, unloveliness

Develop the meditation on the unloveliness [of the body].

Asubhaṁ rāhula bhāvanaṁ bhāvehi. (MN i 424)

COMMENT:

And what, Ānanda, is the perception of the unloveliness [of the body]? In this regard, Ānanda, a bhikkhu reflects that this [wretched human] body from the soles of the feet up, and down from the hair on the crown of the head, covered in skin is full of various foul things. In this [wretched human] body there are head-hairs… urine. Thus he abides contemplating the unloveliness of this [wretched human] body.

Katamācānanda asubhasaññā: Idhānanda bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: atthi imasmiṁ kāye kesā… muttan ti. (AN v 109)

Illustration: asubhaṁ, unloveliness

He abides contemplating the unloveliness of the body

asubhānupassī kāye viharati. (AN ii 155-6)

Illustration: subhaṁ, exquisite

When someone attains the state of refined awareness that is exquisite, he knows that it is exquisite.

yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati subhantveva tasmiṁ samaye pajānātī ti. (DN iii 34)

Illustration: subhaṁ, exquisite/unlovely

I do not say that when one enters and abides in the state of refined awareness that is exquisite, one knows that everything as unlovely. But rather I say that when one enters and abides in the state of refined awareness that is exquisite, one knows that it is exquisite.

Na kho panāhaṁ bhaggava evaṁ vadāmi: yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati sabbaṁ tasmiṁ samaye asubhanteva pajānātī ti. Evañca khvāhaṁ bhaggava vadāmi: yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati subhantveva tasmiṁ samaye pajānātī ti. (DN iii 34)

Illustration: subhaṁ, the Exquisite

One is focused exclusively on the Exquisite. This is the third state of refined awareness

Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho. (DN ii 71; DN ii 112; DN iii 262; DN iii 288; MN ii 13; AN iv 307)

subho

subho: (main article see: subha)

Illustration: subho, exquisite

A gem, a beryl, exquisite

maṇi veḷuriyo subho. (DN i 76)

Illustration: subhaṁ, the Exquisite

Whatever he is attached to, that [for him] is “the Exquisite,” so-called. He calls it Purity. It is there that he sees Perfect Truth.

Yaṁ nissito tattha subhaṁ vadāno suddhiṁvado tattha tathaddasa so. (Snp 910)

subhāsubhaṁ

subhāsubhaṁ: (main article see: subha)

Illustration: subhāsubhaṁ, fair and foul

For long you have wandered the round of birth and death creating fair and foul masquerades. Enough of all that, Maleficent One. You are defeated, Destroyer.

Saṁsaraṁ dīghamaddhānaṁ vaṇṇaṁ katvā subhāsubhaṁ
Alaṁ te tena pāpima nihato tvamasi antakāti. (SN i 104)

sevati

Renderings
Illustrations
sevato

sevato: (main article see: sevati)

Illustration: sevato, foster

And what assumed individuality causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it?

Kathaṁrūpaṁ bhante attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti

If, bhante, an assumed individuality that is hostile is brought into being, unconducive to inner perfection, spiritually unwholesome factors flourish and spiritually wholesome factors fade in him.

savyāpajjhaṁ bhante attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti. (MN iii 52)

Illustration: sevato, undertake

Undertaking what kind of bodily conduct, do spiritually unwholesome factors flourish and spiritually wholesome factors fade?

Kathaṁrūpaṁ sāriputta kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti. (MN iii 54)

sevitabbaṁ

sevitabbaṁ: (main article see: sevati)

Illustration: sevitabbaṁ, undertake

If one wishes to protect oneself, one should undertake the basic practice of mindfulness.

Attānaṁ bhikkhave rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ.

If one wishes to protect others, one should undertake the basic practice of mindfulness.

Paraṁ rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ. (SN v 169)

Illustration: sevati, undertake

There are three opportunities for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati ti. (MN iii 221)

Illustration: sevato, encounter

He mindfully conducts himself in such a way that when knowing a mentally known object or encountering a sense impression [within himself], [attachment] is exhausted not built up.

Yathāssa vijānato dhammaṁ sevato vāpi vedanaṁ
Khīyati no pacīyati evaṁ so caratī sato. (SN iv 76)

Illustration: sevato, assuming

Assuming what attitude do spiritually unwholesome factors flourish and spiritually wholesome factors fade?

kathaṁrūpaṁ bhante saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti

In this regard, some person is

• greedy and abides with a greedy attitude

idha bhante ekacco abhijjhālu hoti abhijjhāsahagatāya saññāya viharati

• unbenevolent and abides with an unbenevolent attitude

vyāpādavā hoti vyāpādasahagatāya saññāya viharati

• malicious and abides with a malicious attitude.

vihesavā hoti vihesāsahagatāya saññāya viharati. (MN iii 51)

sevitabbaṁ

sevitabbaṁ: (main article see: sevati)

Illustration: sevitabbaṁ, pursue

Lord of the Devas, I declare that visible objects known via the visual sense are of two kinds: the kind to be pursued, and the kind to be avoided.

Cakkhuviññeyyaṁ rūpampāhaṁ devānaminda duvidhena vadāmi sevitabbampi asevitabbampī ti. (DN ii 281)

Illustration: sevitabbaṁ, pursue

‘Bhante, whatever object perceived by the eye, if its pursuit leads to the increase of spiritually unwholesome factors and the decrease of spiritually wholesome factors, that is not to be pursued.

Yathārūpaṁ bhante cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī ti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ. (MN iii 56)

sevitabbo

sevitabbo: (main article see: sevati)

Illustration: sevitabbo, associated with

Therefore this kind of person should be passively observed, not associated with, followed, and honoured’

tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. (AN i 126-7)

Illustration: sevitabbaṁ, associate with

Bhante, such persons when associated with that cause spiritually unwholesome factors to flourish and spiritually wholesome factors to fade should not be associated with. But such persons when associated with that cause spiritually unwholesome factors to fade and spiritually wholesome factors to flourish should be associated with.

Yathārūpaṁ bhante puggalaṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti evarūpaṁ puggalaṁ na sevitabbaṁ. Yathārūpañca kho bhante puggalaṁ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. Evarūpaṁ puggalaṁ sevitabbaṁ. (MN iii 59)

Illustration: sevato, resort to

Resorting to lonely abodes.

rittāsanaṁ sayanaṁ sevato. (Snp 963)

sevitā

sevitā: (main article see: sevati)

Illustration: sevitā, resorted to

The mountains are resorted to by seers.

nagā isibhi sevitā. (Tha 1065)

sevitaṁ

sevitaṁ: (main article see: sevati)

Illustration: sevitaṁ, touched

Just as a blue lotus in full blossom arisen from the water is untouched by men, likewise you, O practitioner of the religious life, will reach old age with your limbs untouched by men.

Uppalaṁ v’udakā samuggataṁ suphullam amanussa sevitaṁ
Evaṁ tuvaṁ brahmacārinī sakesu aṅgesu jaraṁ gamissasi. (Thi 379)

Illustration: sevitabbaṁ, make use of

Whatever kind of robe when made use of spiritually unwholesome factors flourish and spiritually wholesome factors fade, such robes should not be made use of. Whatever kind of robe when made use of spiritually unwholesome factors fade and spiritually wholesome factors flourish, such robes should be made use of.

Yathārūpaṁ bhante cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti. Kusalā dhammā parihāyanti. Evarūpaṁ cīvaraṁ na sevitabbaṁ. Yathārūpañca kho bhante cīvaraṁ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. Evarūpaṁ cīvaraṁ sevitabbaṁ. (MN iii 59)

Illustration: sevitabbaṁ, lived in

Whatever country when lived in spiritually unwholesome factors flourish and spiritually wholesome factors fade, such a country should not be lived in. Whatever country when lived in spiritually unwholesome factors fade and spiritually wholesome factors flourish, such a country should be lived in.

Yathārūpaṁ bhante janapadaṁ sevato akusalā dhammā abhivaḍḍhanti. Kusalā dhammā parihāyanti. Evarūpaṁ janapadaṁ na sevitabbaṁ. Yathārūpañca kho bhante janapadaṁ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. Evarūpaṁ janapadaṁ sevitabbaṁ. (MN iii 59)

sottiya

Renderings
Introduction

Etymologically: hearing

Sottiyo is linked to Vedic śrotas, ‘hearing.’

Brahmans: academic mastery

For Brahmanists and students, sottiyo meant academic mastery of the three Vedas:

• Fully versed in Vedic scriptural knowledge, perfect in Vedic scriptural knowledge,

Buddhists: arahantship

For Buddhists sottiyo implies arahantship: ‘fully versed in profound knowledge,’ which is defined in different ways. For example:

• One who has heard and fully understood the whole teaching… they call him fully versed in profound knowledge.

Sutvā sabbadhammaṁ abhiññāya loke… sottiyo ti. (Snp 534)

For further definitions, see Illustrations.

Teaching purposes: flow

For teaching purposes the Buddha sometimes linked sottiyo to srotas, stream or flow, the root of the word ‘rinsed.’ For example:

• Through the rinsing away of seven things a bhikkhu is fully versed in profound knowledge.

sattannaṁ bhikkhave dhammānaṁ nissutattā sottiyo hoti. (AN iv 145)

Illustrations
sottiyo

sottiyo: (main article see: sottiya)

Illustration: sottiyo, fully versed in profound knowledge

Formerly I was Brahmā’s offspring, now I am a Brahman indeed,

Brahmabandhu pure āsiṁ so idānimhi brāhmaṇo

A master of the three final knowledges, fully versed in profound knowledge, one who is blessed with profound knowledge, spiritually cleansed.

Tevijjo sottiyo camhi vedagū camhi nahātako ti. (Thi 290)

Illustration: sottiyo, fully versed in profound knowledge

In what way is a bhikkhu one fully versed in profound knowledge?

Kathañca bhikkhave bhikkhu sottiyo hoti?

Unvirtuous, spiritually unwholesome factors that are defiling, and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death are rinsed away from him

Nissutāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇīyā. (MN i 280)

Illustration: sottiyo, fully versed in profound knowledge

Through the rinsing away of seven things a bhikkhu is fully versed in profound knowledge.

sattannaṁ bhikkhave dhammānaṁ nissutattā sottiyo hoti

1) the view of personal identity is rinsed away from him.

sakkāyadiṭṭhi nissutā hoti

2) doubt [about the excellence of the teaching] is rinsed away from him.

vicikicchā nissutā hoti

3) adherence to observances and practices is rinsed away from him.

sīlabbataparāmāso nissuto hoti

4) attachment is rinsed away from him.

rāgo nissuto hoti

5) hatred is rinsed away from him.

doso nissuto hoti

6) undiscernment of reality is rinsed away from him.

moho nissuto hoti

7) self-centredness is rinsed away from him.

māno nissuto hoti. (AN iv 145)

Illustration: sottiyo, fully versed in Vedic scriptural knowledge

• Even if one obtained a hundred lifetimes repeatedly amongst human beings, all of them as a brahman, and was fully versed in Vedic scriptural knowledge, perfect in Vedic scriptural knowledge,

Yo ca jātisataṁ gacche sabbā brāhmaṇajātiyo
Sottiyo vedasampanno manussesu punappunaṁ.

… And was a scholar [of the sacred texts], a master of the three Vedas, one would not deserve a fraction of the respect that is due [to Venerable MahāKassapa].

Ajjhāyako pi ce assa tiṇṇaṁ vedānaṁ pāragū
Etassa vandanāyetaṁ kalaṁ nāgghati soḷasiṁ. (Tha 1170-1)

Info & meta data

[open]

[close]

  • You are given to add additional sources/Dictionaries. Consider the use of page_templates if wishing to include a certain dictionary to many pages. Edits of Dictionary content can be made in the paticulary source file.

Edits

Open tasks:

Johann 2019/09/22 + 10/04

meta data

—- dataentry metadata —- page ID: en:dictionary:igpt_s pagename: igpt_s file: igpt_s.txt permanent link: http://accesstoinsight.eu/en:dictionary:igpt_s page initially given by: Johann page creation date: 2019/09/22 origin author and source: see source_of_dictionaries. source: various, see source_of_dictionaries edits: see source_of_dictionaries edition: ati.eu 2019/09/22, revision 2, 10/04 scope of gift: This is a gift of Dhamma and given to use for any skilful/wholesome purpose and undertaking but not for any commercial use or other use of exchange for worldly aims. For additional information see Dhamma-Dana and possible details at the source pages for included parts. Much joy in using and share of the merits! owner of this copy: Sublime Sangha of the eight directions. current maintainer: The aramika and monastic disciples on sangham.net dedications of editors: Johann: for the Sublime Saṅgha of the Buddha and those following and interested, and so then benefiting my persons teachers, parents and ancestors, all beings welfare.


 

Glossary various Teacher

— —

 

See also

Suttas and Dhammadesanā

— —

Add a reference here or in the list.

 

Info & meta data

[open]

[close]

  • You can add an record of the Pali, and upload it. (The file should be without diacritics, lowcase and mp3. Change diacritics in link to 'readable' characters without diacritics.)
  • You are given to add additional sources/Dictionaries. Consider the use of page_templates if wishing to include a certain dictionary to many pages. Edits of Dictionary content can be made in the paticulary source file.

meta data

—- dataentry metadata —- page ID: en:dictionary:sīlamayo pagename: sīlamayo file: sīlamayo.txt permanent link: http://accesstoinsight.eu/en/dictionary/sīlamayo page initially given by: Johann page creation date: 2019-09-17 (recreation) origin author and source: see source_of_dictionaries. source: various, see source_of_dictionaries edits: see source_of_dictionaries edition: scope of gift: This is a gift of Dhamma and given to use for any skilful/wholesome purpose and undertaking but not for any commercial use or other use of exchange for worldly aims. For additional information see Dhamma-Dana and possible details at the source pages for included parts. Much joy in using and share of the merits! owner of this copy: Sublime Sangha of the eight directions. current maintainer: The aramika and monastic disciples on sangham.net dedications of editors: Johann: for the Sublime Saṅgha of the Buddha and those following and interested, and so then benefiting my persons teachers, parents and ancestors, all beings welfare.


en/dictionary/sīlamayo.txt · Last modified: 2019/09/25 05:31 by 127.0.0.1