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virāga {pi}


Pāḷi; √ vi + rāga
gender:
type:
alt. sp.: IPA: ʋɪɾɑːgə, Velthuis: viraaga, readable: viraaga, simple: viraga
translation ~:
skr.:
khmer: វិរាគ
thai: วิราค
sinhal.: විරාග
burm.: ဝိရာဂ
appears:



viraaga.jpg

[dic] virāga (viraga)

virāga: no-disire', detachment, dispassion. See also rāga.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

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PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Virāga: two meanings

Virāga has two broad meanings:

1) ‘Non-attachment,’ the opposite of attachment (rāga).

2) ‘Fading away’ or ‘passing away.’ Accordingly, PED says virāgin means ‘fading in colour’, and rāgavirāgin, ‘fading in the original dye’ (sv Virāgin).

Virāga without a specified object

Virāga commonly has no specified object. This same issue arises with nirodha, and has been discussed sv Nirodha, and we resolve it in the same way, namely, that ‘originated phenomena’ is taken as the object. Proof for this was given for nirodha, and we extend it here to virāga because of the common association of the two words, for example in this phrase:

• Destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.

taṇhakkhayo virāgo nirodho nibbānaṁ. (AN iii 164)

We apply the same parenthesis where virāga means ‘non-attachment’:

• The black crow dwelling [and feasting] in its home in the charnel ground arouses mindfulness in me regarding the body that conduces to non-attachment [to originated phenomena].

Apaṇḍaro aṇḍasambhavo sīvathikāya niketacāriko uppādayātava me satiṁ sandehasmiṁ virāganissitaṁ. (Tha 599)

Association with nibbidā: non-attachment

When virāga is associated with nibbidā (‘disillusionment’), the context demands that is is rendered as ‘non-attachment’, not ‘fading or passing away’:

• If a bhikkhu is applying himself to disillusionment with old age and death, to non-attachment to it, and to the ending of it, he is fit to be called a bhikkhu who is practising in accordance with the teaching.

Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti dhammānudhammapaṭipanno bhikkhū ti alaṁ vacanāya. (SN ii 18)

Otherwise, the context demands that is is rendered as ‘fading or passing away’ not ‘non-attachment.’ For example:

1) But with the complete fading away and ending of this craving comes the ending of grasping.

tassāyeva taṇhāya asesavirāganirodhā upādānanirodho. (SN ii 73; SN iv 87)

2) With the destruction of all forms of craving comes the complete passing away and ending [of originated phenomena], the Untroubled.

sabbaso taṇhānaṁ khayā asesavirāganirodho nibbānaṁ. (Uda 32-3)

Virāga in mindfulness with breathing

In mindfulness with breathing virāga occurs without an object:

• I will breathe in… I will breathe out contemplating passing away.

virāgānupassī assasissāmī ti sikkhati

The discussion above would support this being parenthesised: ‘I will breathe in… I will breathe out contemplating the passing away [of originated phenomena].’ However, the object is already allocated in the Kimbila Sutta (SN v 325) and Ānāpānasati Sutta (MN iii 78):

• When a bhikkhu is training himself to breathe in and breathe out contemplating passing away, at that time he abides contemplating the nature of certain objects of the systematic teachings.

Yasmiṁ samaye ānanda bhikkhu… virāgānupassī assasissāmī ti sikkhati virāgānupassī passasissāmī ti sikkhati… dhammesu dhammānupassī ānanda bhikkhu tasmiṁ samaye viharati. (SN v 325)

‘The phrase should be parenthesised accordingly:

• I will breathe in… I will breathe out contemplating passing away [in relation to certain objects of the systematic teachings].

virāgānupassī assasissāmī ti… passasissāmī ti sikkhati

The ‘objects of the systematic teachings’ are listed in the Satipaṭṭhāna Sutta:

• In this regard a bhikkhu abides contemplating the nature of certain objects of the systematic teachings in respect of the five hindrances… the five aggregates… the six senses and their objects… the seven enlightenment factors… the four noble truths.

Idha bhikkhave bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu… pañcasupādānakkhandhesu… chasu ajjhattikabāhiresu āyatanesu… sattasu bojjhaṅgesu… catusu ariyasaccesu. (MN i 59-62)

We discuss this same issue sv Paṭinissaggānupassī assasissāmī ti sikkhati.

Virāga as adjective

Virāga as an adjective we say ‘evanescent’:

• Knowing bodily form to be powerless, evanescent, and unconsoling

rūpaṁ kho ahaṁ āvuso abalaṁ virāgaṁ anassāsikan ti viditvā. (MN iii 31)

Illustrations

virāgī

virāgī: (main article see: virāga)

Illustration: virāgī, fade away

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)

virāgaṁ

virāgaṁ: (main article see: virāga)

Illustration: virāgaṁ, fade away

And what are the varieties of suffering?

Katamā va bhikkhave dukkhassa vemattatā

• Suffering that is inordinate

atthi bhikkhave dukkhaṁ adhimattaṁ

• Suffering that is slight

• Suffering that fades away quickly

• Suffering that fades away slowly

virāgā

virāgā: (main article see: virāga)

Illustration: virāgā, fading away

With the fading away of rapture, a bhikkhu abides serene, mindful, and fully conscious, experiencing physical pleasure. He enters and abides in third jhāna in which the Noble Ones declare that he abides serene, mindful, and in physical pleasure.

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti upekkhako satimā sukhavihārī ti taṁ tatiyaṁ jhānaṁ upasampajja viharati. (DN iii 265)

virāgo

virāgo: (main article see: virāga)

Illustration: virāgo, fades away

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

When the source of this suffering is passively observed, through developing detached awareness, [the suffering] fades away.

imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī ti. (MN ii 223)

Illustration: virāga, fading away

Therefore, with the destruction, fading away, ending, giving up, and relinquishment of all forms of craving the Perfect One has fully awakened to unsurpassed, complete enlightenment, I declare.

Tasmātiha bhikkhave tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho ti vadāmi. (MN i 5-6)

Illustration: virāga, fading away

Bhante, I understand the teaching to have been taught by the Blessed One for the fading away of attachment.

Rāgavirāgatthañca khvāhaṁ bhante bhagavatā dhammaṁ desitaṁ ājānāmī ti. (SN iv 46-7)

Compare:

Therefore the liberation [from attachment through inward calm] is due to the fading away of attachment.

Iti kho bhikkhave rāgavirāgā cetovimutti

And the liberation [from uninsightfulness] through penetrative discernment is due to the fading away of uninsightfulness into reality.

avijjāvirāgā paññāvimuttī ti. (AN i 61)

Illustration: virāga, fading away

For the fading away of attachment, two things should be developed. Which two? Inward calm and insightfulness.

Rāgassa bhikkhave virāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. (AN i 100)

Illustration: virāga, passing away

With the complete passing away and ending of the six senses comes the ending and subsiding of entrenched perception

channaṁ āvuso phassāyatanānaṁ asesavirāganirodhā papañcanirodho papañcavūpasamo ti. (AN ii 161)

virāgānupassī

virāgānupassī: (main article see: virāga)

Illustration: virāgānupassī, passing away

He abides contemplating unlastingness in relation to the body and pleasant sense impression

so kāye ca sukhāya ca vedanāya aniccānupassī viharati

• their disappearance

• their passing away

• their ending

• their relinquishment

Illustration: virāga, the passing away [of originated phenomena]

And what, Ānanda, is the perception of the passing away [of originated phenomena]. In this regard, Ānanda, a bhikkhu… contemplates thus: ‘This is peaceful, this is sublime, 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 Untroubled.’

Katamācānanda virāgasaññā? Idhānanda bhikkhu… iti paṭisañcikkhati etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nibbānan ti. (AN v 110)

Illustration: virāga, the passing away [of originated phenomena]

Bhikkhus, I will teach you the passing away [of originated phenomena] and the path leading to the passing away [of originated phenomena]. Please listen.

Virāgañca vo bhikkhave desissāmi virāgagāmiñca maggaṁ taṁ suṇātha

What is the passing away [of originated phenomena]?

Katamañca bhikkhave virāgaṁ

The destruction of attachment, hatred, and undiscernment of reality. This is called the passing away [of originated phenomena].

yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṁ vuccati bhikkhave virāgaṁ

What is the path leading to the passing away [of originated phenomena]. Mindfulness of the body.

Katamo ca bhikkhave virāgagāmī maggo? Kāyagatāsati. (SN iv 368-373)

Comment:

This chapter of the Saṁyutta Nikāya concerns synonyms of nibbāna, where virāga is not associated with nibbidā, so it is in accordance with the rule noted in the introduction to call this ‘passing away’ not ‘non-attachment.’

Illustration: virāgo, the passing away [of originated phenomena]

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

in other words

• the quelling of exuberance

• the elimination of thirst

• the uprooting of clinging

• the curtailment of the round of rebirth

• the destruction of craving

• the passing away [of originated phenomena]

• the ending [of originated phenomena]

• the Untroubled

Comment:

Virāga is not associated here with nibbidā, so it is in accordance with the rule noted in the introduction to call this ‘passing away’ not ‘non-attachment.’ Virāga here is a synonym of nibbāna, as it also is in this quote:

• The destruction of attachment, hatred, and undiscernment of reality. This is called the passing away [of originated phenomena].

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

Comment:

Note that virāgo (passing away [of originated phenomena]) at AN ii 34 runs parallel to rāgavirāgāya (‘fading away of attachment’) at Vin.3.20:

Is not, friend, the teaching explained in many ways by the Blessed One for the fading away of attachment?

Nanu āvuso bhagavatā anekapariyāyena rāgavirāgāya dhammo desito?

Is not the teaching explained for

• the quelling of exuberance

• the elimination of thirst

pipāsavinayāya. (Vin.3.20)

virāgadhammaṁ

virāgadhammaṁ: (main article see: virāga)

Illustration: virāgadhammaṁ, destined to pass away

Bodily form, Ānanda, is unlasting, originated, and dependently arisen. It is destined to be destroyed, to disappear, to pass away, to cease.

Rūpaṁ kho ānanda aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. (SN iii 24)

Illustration: virāgadhammaṁ, destined to pass away

This [wretched human] body is perishable, bhikkhus; consciousness is destined to pass away;

Bhidurāyaṁ bhikkhave kāye viññāṇaṁ virāgadhammaṁ. (Iti 69)

virāgāya

virāgāya: (main article see: virāga)

Illustration: virāgāya, non-attachment

How do those who are clear-sighted see [the nature of reality]?

Kathañca bhikkhave cakkhumanto passanti?

In this regard a bhikkhu sees what is brought about as what is brought about

Idha bhikkhu bhūtaṁ bhūtato passati

Seeing it thus

bhūtaṁ bhūtato disvā

he applies himself to disillusionment with what is brought about, to non-attachment to what is brought about, and to the ending of what is brought about

bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

Thus do those who are clear-sighted see [the nature of reality]

evaṁ kho bhikkhave cakkhumanto ca passantī ti. (Iti 44)

Illustration: virāgāya, non-attachment

The noble disciple is indifferent to the visual sense of the past, he does not long for the visual sense of the future, he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it.

sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; anāgataṁ cakkhuṁ nābhinandati paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. (SN iv 4)

Illustration: virāga, non-attachment [to originated phenomena]

In this regard a bhikkhu develops the enlightenment factor of mindfulness (… detached awareness) which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in the relinquishment [of the whole phenomenon of attachment].

Idha bhikkhave bhikkhu satisambojjhaṅgaṁ bhāveti (… upekkhāsambojjhaṅgaṁ bhāveti) vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. (SN v 78)

Illustration: virāga, non-attachment

• For what purpose, bhante, is right vision [of things according to reality]?

Sammādassanaṁ pana bhante kimatthiyan ti?

• Right vision [of things according to reality], Rādha, is for the sake of disillusionment [with originated phenomena].

Sammādassanaṁ kho rādha nibbidatthaṁ

• For what purpose, bhante, is disillusionment [with originated phenomena]?

Nibbidā pana bhante kimatthiyā ti?

• Disillusionment [with originated phenomena] is for the sake of non-attachment [to originated phenomena].

Nibbidā kho rādha virāgatthā. (SN iii 189)

• For what purpose, bhante, is non-attachment [to originated phenomena]?

Virāgo pana bhante kimatthiyo ti?

• Non-attachment is for the sake of liberation [from perceptually obscuring states].

Virāgo kho rādha vimuttattho

• For what purpose, bhante, is liberation [from perceptually obscuring states]?

Vimutti pana bhante kimatthiyā ti?

• Liberation [from perceptually obscuring states] is for the sake of [realising] the Untroubled.

Vimutti kho rādha nibbānatthā. (SN iii 189)

virāgena

virāgena: (main article see: virāga)

Illustration: virāgena, non-attachment [to originated phenomena]

In the past I was fond of the teachings in verse so long as I had not realised non-attachment [to originated phenomena].

Ahu pure dhammapadesu chando yāva virāgena na samāgamimha

But when, through knowledge [of things according to reality] I realised non-attachment [to originated phenomena], I became what good men call ‘One who has laid down whatever is seen, heard, or sensed.’

Yato virāgena samāgamimha yaṁ kiñci diṭṭhaṁ vā sutaṁ mutaṁ vā
Aññāya nikkhepanamāhu santo ti. (SN i 203)

Illustration: virāgāya, non-attachment [to originated phenomena]

Bhikkhus, there is one thing if developed and cultivated leads to complete disillusionment [with originated phenomena] (ekantanibbidāya), non-attachment [to originated phenomena] (virāgāya), the ending [of originated phenomena] (nirodhāya), inward peace (upasamāya), transcendent insight (abhiññāya), enlightenment (sambodhāya), the Untroubled (nibbānāya).

Ekadhammo bhikkhave bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati

What one thing? Meditation on the [perfection of the] Buddha’s [enlightenment]

Katamo ekadhammo? Buddhānussati. (AN i 30)

Illustration: virāgā, unattached [to originated phenomena]

Seeing thus, the noble disciple is disillusioned with bodily form… fields of sensation; Being disillusioned [with originated phenomena], he is unattached [to originated phenomena]. Being unattached [to originated phenomena], he is liberated [from perceptually obscuring states].

Evaṁ passaṁ bhikkhave sutavā ariyasāvako rūpasmiṁ nibbindati vedanāyapi nibbindati saññāyapi nibbindati saṅkhāresupi nibbindati viññāṇasmimpi nibbindati nibbindaṁ virajjati virāgā vimuccati. (MN iii 20)

 

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en/dictionary/virāga.txt · Last modified: 2019/09/25 05:29 by 127.0.0.1