Upakkilesa Sutta
Thus have I heard,
Once, the Awakened One was living in Ghosita’s Park in Kosambi.[1]
At that time, the wanderers of Kosambi
were accusing each other,
arguing against one another
and engaging in quarrel,[2]
attacking each other with words like swords.
Then, a certain wanderer went to visit the Awakened One,
paid loving respects, sat down next to him, and asked:
“Bhante, the wanderers of Kosambi are fighting and quarrelling.
Please, let the Awakened One visit them, out of compassion.” [3]
The Awakened One accepted in silence.[4]
The Dispute #
The Awakened One paid a visit to those monks and said:
“Enough of this blaming, arguing and quarreling, wanderers!”
Some wanderer answered him saying:
“Wait, Bhante,
Awakened One,
the teacher of Dhamma,
let the Awakened One not be bothered
and let him abide devoted to the bliss of presence,
we will be responsible for our own blaming,
arguing and quarreling.”[5]
A second time…
And a third time…
When the morning came, the Awakened One,
dressed up,
took his bowl and robes
and went to Kosambi for alms.
On his return,
he cleaned up his room and
while standing up,
still wearing his bowl and robes,
he spoke these verses:[6]
“In a crowd, making such a commotion,
fools have no consideration for one another.
When the community is being shattered,
still, they imagine that they are right
and everybody else is wrong.[7]
Having completely lost mindfulness
thinking of themselves as intelligent,
speaking only for the sake of words,
running their mouth as they please,
not knowing what leads them to do so.[8]
‘They took advantage of me, they hurt me,
they manipulated me, they stole from me.’
Those who hold on to such stories
never appease their anger.
“They took advantage of me, they hurt me,
they manipulated me, they stole from me.”
Those who do not hold to such stories
They calm their anger.
Never is anger appeased by anger,
Only by love is it appeased,
This is an eternal law.
There are those who do not realize
that we are all bound to die, here,
but those who realize this
put an end to their disputes.
Murderers and bone-breakers,
those who steal riches, cattle and horses,
and those who pillage the country;
even those people can act together.
Why can’t you all do the same?[9]
If you find a sagacious friend to live with,[10]
who is knowledgeable and truly lives the spiritual life,
overcome all obstacles
and remain by their side,
living with presence of mind.[11]
If you do not find such a friend to live with
who is knowledgeable and truly lives the spiritual life,
like a king leaves behind a newly conquered kingdom,
walk alone, like a tusker in the elephant forest.[12]
It is better to walk alone,
there is no fellowship with fools.
Walk alone and do no harm,
unconcerned, like a tusker in the elephant forest.[13]
When his standing exhortation ended,
the Awakened One left to a village named Bālakaloṇakāra.
Venerable Bhagu #
At that time, the venerable Bhagu lived in that village.
When he saw the Awakened One coming in the distance,
he immediately prepared a seat for him
and water for washing his feet.
The Awakened On sat down
and washed his feet
The venerable Bhagu paid loving respects,
sat to the side and the Buddha asked:
“How are you doing?
How do you sustain yourself?
Are alms hard to find?”
“I am doing well, Bhagavā,
I am sustaining myself,
Alms are not hard to find.”
Then, the Awakened One instructed,
encouraged,
envigorated,
and uplifted
the venerable Bhagu with a discourse on Dhamma.
Then, he stood up from his seat and went to the East Bamboo Grove. [14]
Venerable Anuruddha #
At that time, the venerable Anuruddha,
venerable Nandiya
and Venerable Kimila lived there.
When the park keeper saw the Awakened One coming in the distance, he said:
“You cannot enter this park, great wanderer.
There are three noblemen, here,
who are bent on cultivating their minds.[15]
Do not disturb them.”
The Venerable Anuruddha overheard the Buddha’s discussion with the park keeper and said:
“Do not keep the Awakened One away!
He is our teacher! The Awakened One!”
Then, the venerable Anuruddha, Nadiya and Kimila gathered and approached and said:
“Please come venerable, come!
Our teacher, the Awakened One has arrived.”[16]
They welcomed him,
one took his bowl and robes,
one prepared a seat
and one took care of the water for washing his feet.
They sat him down
and washed his feet.
The venerable ones paid loving respects and sat by his side.
The Awakened One asked:
“How are you doing?
How do you sustain yourself?
Are alms hard to find?”[17]
“We are doing well, Bhagavā,
We are sustaining ourselves,
Alms are not hard to find.”
“Do you, Anuruddha, live in harmony,
in sympathetic joy,[18]
without dispute
blending together like milk and water,
looking over each other,
with loving and caring eyes?[19]
“We do, Bhante.”
“And how, exactly, do you live in such harmony?”
“This is how we think, Bhante:
‘What a fortune, what a great benefit it is
to live alongside such companions in the holy life![20]
That we may serve and attend on these honorable friends
with kindness,
in action, speech and mind,
both openly and privately.[21]
Let me put aside what is on my mind
and go along with whatever
these venerable ones wish to do.’[22]
[…]
We are different in body, Bhante,
But we are same in mind.”[23]
The Venerables Nandiya and Kimila said the same…[24]
“Very good, Anuruddha, very good.
And do you live
with presence of mind,
intent and devoted?”[25]
“Certainly, Bhante.”
“And how so, Anuruddha?”
“Here, Bhante, whichever one of us
returns first from alms in the village
prepares the seats,
fetches the water for washing and drinking,
and prepares a bowl for leftover food.
Whoever comes last from the village
can eat any food leftover if they wish,
and if they do not need it, they dispose of it where there are no crops,
or in water where there is no life.
They put away the seats, the water
and the bowl for leftovers after washing it
and sweep the dining hall.
Whoever notices that the bucket for
drinking water,
washing water
or bathroom water is empty,
they fill them up.
If it is too heavy, one waves a hand to another
and they both join hands to carry it.
Although, even for this, we do not break silence.[26]
Every five days,
we sit together
and have a discussion on the Dhamma
for the whole night.[27]
This is how we live with presence of mind,
intent and devoted, Bhante.”
States Beyond Human
“Very good, Anuruddhā, very good.[28]
While meditating
with presence of mind,
intent, and devoted,
have you experienced states
beyond [regular] human consciousness
a special understanding or insight [29]
that is worthy of the awakened ones[30]
a comfortable and pleasant abiding?”[31]
“Here, Bhante,
while we meditate
we experience the radiance[32]
and we are aware of body.[33]
Then, not long after,
the radiance and the awareness of body fade away.[34]
We have not yet understood the reason for this.” [35]
“Anuruddhā,
You should try to understand the reason.”
1. Skepticism #
“For I also, Anuruddhā, [36]
before complete awakening,
when I was still aspiring for liberation,
and had not yet reach beyond full awakening,
similarly, I experienced the radiance
and I was aware of body.[37]
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
‘What is the cause and the reason for this?’
Then, I realized:
‘Skepticism came up in my mind.[38]
Because of this, my mental composure fell away.’ [39]
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.[40]
Then, I thought:
‘Let me practice[41]
so that further skepticism will not take over.”[42]
2. Carelessness #
“Then, while I meditated,
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
‘What is the cause and the reason for this?’
Then, I realized:
‘Carelessness came up in my mind.[43]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
and carelessness will not take over.’”[44]
3. Drowsiness #
“Then, while I meditated
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
‘What is the cause and the reason for this?’
Then, I realized:
‘Drowsiness came up in my mind.[45]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
and drowsiness will not take over.’”
4. Fear #
“Then, while I meditated,
with presence of mind, intent and devoted.
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
‘What is the cause and the reason for this?’
Then, I thought to myself:
‘Fear came up in my mind.[46]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
drowsiness,
and fear will not take over.’”
Quails Flying #
“Just as if a person was walking down the road
and quails would suddenly take off and fly away.
Because of this, fear would overtake them.”[47]
[…]
6. Excitement #
Then, while I meditated,
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
‘What is the cause and the reason for this?’
Then, I realized:
‘Excitement came up in my mind.[48]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
drowsiness,
fear,
and excitement will not take over.’”
Hidden Treasure #
“Just as if a person was looking for
the entrance to a hidden treasure,
and would stumble upon five entrances to five treasures,
because of this, excitement would overtake them.”[49]
[…]
6. Heaviness #
“Then, while I meditated,
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
“What is the cause and the reason for this?”
Then, I realized:
‘Heaviness came up in my mind.[50]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
drowsiness,
fear,
excitement,
and heaviness will not take over.’”
7. Overexertion #
“Then, while I meditated,
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
“What is the cause and the reason for this?”
Then, I realized:
‘Overexertion came up in my mind.[51]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
drowsiness,
fear,
excitement,
heaviness,
and overexertion will not take hold.’”
Holding a Chick #
“Just as if a person caught a chick with both hands
and squeezed it with all its strength.
The chick would die from the excessive strength.”[52]
[…]
8. Lack of effort #
“Then, while I meditated,
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
“What is the cause and the reason for this?”
Then I thought to myself:
‘Lack of effort came up.[53]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
drowsiness,
fear,
excitement,
heaviness,
overexertion,
and lack of effort will not come up.’”
Holding a Chick #
“Just as if a person
tried to hold a chick too loosely,
it would fly out of their hands.”[54]
[…]
9. Longing #
Then, while I meditated
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
“What is the cause and the reason for this?”
Then I realized:
‘Longing came up.[55]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought, I will practice
so that further skepticism,
carelessness,
drowsiness,
fear,
excitement,
heaviness,
overexertion,
lack of effort,
and longing will not come up.’”
10. Complex Perceptions #
“Then, while I meditated
with presence of mind, intent and abating the ego.
I experienced the radiance,
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
“What is the cause and the reason for this?”
Then, I thought to myself:
‘Complex perceptions came up.[56]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
drowsiness,
fear,
excitement,
heaviness,
overexertion,
lack of effort,
longing,
and complex perceptions will not come up.’”
10. Over Contemplation #
“Then, while I meditated,
with presence of mind, intent and devoted,
I experienced the radiance
and I was aware of body.
Not long after, the [mental] radiance
and the awareness of body faded away.
I asked myself:
“What is the cause and the reason for this?”
Then, I realized:
‘Over-contemplation came up.[57]
Because of this, my mental composure fell away.’
When mental collectedness fell away,
the radiance [of the mind]
and the awareness of body faded away.
Then, I thought:
‘Let me practice
so that further skepticism,
carelessness,
drowsiness,
fear,
excitement,
heaviness,
overexertion,
lack of effort,
longing,
complex perceptions
and over-contemplation will not come up.’”
Letting Go the Imperfections #
“Then, I realized:
(1) ‘Skepticism is an imperfection of the mind.’
When this was understood, I let go of skepticism.[58]
(2) ‘Carelessness is an imperfection of the mind.’
When this was understood, I let go of carelessness.
(3) ‘Drowsiness is an imperfection of the mind.’
When this was understood, I let go of drowsiness.
(4) ‘Fear is an imperfection of the mind.’
When this was understood, I let go of fear.
(5) ‘Excitement is an imperfection of the mind.’
When this was understood, I let go of excitement.
(6) ‘Heaviness is an imperfection of the mind.’
When this was understood, I let go of heaviness.
(7) ‘Overexertion is an imperfection of the mind.’
When this was understood, I let go of overexertion.
(8) ‘Lack of effort is an imperfection of the mind.’
When this was understood, I let go of lack of effort.
(9) ‘Longing is an imperfection of the mind.’
When this was understood, I let go of longing.
(10) ‘Complex perceptions are an imperfection of the mind.’
When this was understood, I let go of complex perceptions.
(11) ‘Over-contemplation is an imperfection of the mind.’
When this was understood, I let go of overthinking.”
Radiance and Body #
“Then, while I meditated
with presence of mind, intent and devoted,
I experienced the radiance
and I was not aware of body.[59]
or, I would be aware of body
but would not experience the radiance,[60]
for a whole day,
for a whole night,
for a whole day and night.
Then, I thought:
‘What is the cause, what is the reason for this?’
[…]
I realized:
‘Whenever I stop giving attention to body[61]
and I give attention to the radiance,
at that time, I experience the radiance,
but I am not aware of the body.[62]
Whenever I stop giving attention to the radiance
and give attention to body,
at that time, I am aware of the body
but I do not experience the radiance,
for a whole day,
for a whole night,
for a whole day and night.
“Then, while I meditated
with presence of mind, intent and devoted,
I experienced limited radiance
and was aware of limited bodies;
I experienced boundless radiance
and was aware of boundless bodies;[63]
for a whole day,
for a whole night,
for a whole day and night.
Then, I thought:
‘What is the cause, what is the reason for this?’
[…]
Then, I thought :
Whenever there is limited collectedness of mind
at that time, my vision is limited.
with this limited vision
I experience limited radiance
and am aware of limited bodies.[64]
Whenever there is boundless collectedness of mind
at that time, my vision is boundless.[65]
with this boundless vision
I experience boundless radiance
and am aware of boundless bodies;[66]
for the whole day,
for the whole night,
for the whole day and night.”
Given Up #
“When I understood that
skepticism is an imperfection of the mind,
it was discarded.[67]
When I understood that
carelessness is an imperfection of the mind,
it was discarded.
When I understood that
drowsiness is an imperfection of the mind,
it was discarded.
When I understood that
fear is an imperfection of the mind,
it was discarded.
When I understood that
excitement is an imperfection of the mind,
it was discarded.
When I understood that
heaviness is an imperfection of the mind,
it was discarded.
When I understood that
overexertion is an imperfection of the mind,
it was discarded.
When I understood that
Lack of effort is an imperfection of the mind,
it was discarded.
When I understood that
longing is an imperfection of the mind,
it was discarded.
When I understood that
Complex perception is an imperfection of the mind,
it was discarded.
When I understood that
over contemplation is an imperfection of the mind,
it was discarded.
Threefold Collectedness #
“Then, I thought :
‘I have gotten rid of these mental imperfections.
Now, let me develop three kinds of mental collectedness.’ [68]
So I developed mental collectedness
with thinking and reflection,
without thinking but with reflection,
without thinking or reflection,[69]
with stronger joy,
without stronger joy,[70]
with calm happiness,
and with mental calm.[71]
[…]
The understanding arose in me:
‘My liberation is unshakeable.
This is my last birth.
There is no more momentum
for beingness.’”[72]
This is what the Awakened One said.
Glad at heart, the venerable Anuruddha rejoiced in his words.
_________________
[i] ghositārāme
[ii] bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.
[iii] anukampaṃ upādāyā
[iv] Adhivāsesi bhagavā tuṇhībhāvena.
[v] “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
[vi] Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi
[vii] “Puthusaddo samajano, na bālo koci maññatha; Saṃghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.
[viii] Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino; Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.
[ix] Aṭṭhicchinnā pāṇaharā, gavassadhanahārino; Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati; Kasmā tumhākaṃ no siyā.
[x] Astute, aware, careful, educated, enlightened, experienced, informed, judicious, knowledgeable, perceptive, prudent, rational, sagacious, sane, sensible, smart, thoughtful, wary, well-informed.
[xi] Sace labhetha nipakaṃ sahāyaṃ, Saddhiṃ caraṃ sādhuvihāri dhīraṃ; Abhibhuyya sabbāni parissayāni, Careyya tenattamano satīmā.
[xii] No ce labhetha nipakaṃ sahāyaṃ, Saddhiṃ caraṃ sādhuvihāri dhīraṃ; Rājāva raṭṭhaṃ vijitaṃ pahāya, Eko care mātaṅgaraññeva nāgo.
[xiii] Ekassa caritaṃ seyyo, Natthi bāle sahāyatā; Eko care na ca pāpāni kayirā, Appossukko mātaṅgaraññeva nāgo”ti.
[xiv] Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami. Samādapetvā: abs.having aroused; having encouraged; lit. having caused to take [saṃ + √ādā + *āpe + tvā] Samuttejetvā: abs.having fired up; having enthused; lit. having made hot [saṃ + ud + √tij + *e + tvā] Roused, spurred on, stimulated, incited, motivated, urged, sparked, impelled, stirred, enlivened…
[xv] Commentary (MNa) attakāmarūpā‘ti attano hitaṃ kāmayamānasabhāvā hutvā viharanti
[xvi] “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
[xvii] “kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti.Interesting to find this word here khamanīyaṃ to ask how they are doing or bearing up. Khama is the Pāli for forgiveness and acceptance or enduring.
[xviii] prp.being friendly; being on good terms; lit. being happy together [saṃ + √mud + *a + māna]
[xix] “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti
[xx] ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.
[xxi] mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.
[xxii] ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.
[xxiii] Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.
[xxiv] From “mayhampi kho, bhante, evaṃ hoti ‘lābhā vata me, suladdhaṃ vata…
[xxv] Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā’ti. 1. adj. resolute; determined; applying oneself; lit. applied self [pahita + atta] 2. adj. abandoned self; rejected self [pahita + atta] Commentary (SNPa) padhānapahit’attan‘ti nibbān’atthāya pesitacittaṃ pariccatt’āttabhāvaṃ vā.
[xxvi] na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma.
[xxvii] Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma.
[xxviii] Interesting fact: Anuruddha [pp. of anurujjhati] enggaged in, devoted to; compliant or complied with, pleased
[xxix] Viseseti [Caus. of visissati] to make a distinction, to distinguish, define, specify. I Sinhalese, vishesa means “special.”
[xxx] Alamariya: fully or thoroughly good
[xxxi] uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti
[xxxii] Obhāsaṃ: Radiance, more specifically, of the mind. Sañjanati [saṁ+janati] to be born; only in Caus. °janeti to cause, produce; realize
[xxxiii] obhāsañceva sañjānāma dassanañca rūpānaṃ. The classical interpretation of this passage is usually attributing the “radiance and forms” to Anuruddha’s psychic abilities, as he was the foremost disciple in with the divine vision (Dibbacakkhu). So these lights or radiance and forms would be the light bodies of devas and other planes of existence.
[xxxiv] So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā”ti.
Antaradhāyati [antara + dhāyati] to disappear. Hāyati is Pass. of jahati [hā], in sense of “to be left behind,” as well as “to diminish, dwindle or waste away, disappear,” e. g. Nd1 147 (+pari°, antaradhāyati); Hāyana1 (nt.) [fr. hā] diminution, decay, decrease. Opposed to vaḍḍhana (increase)
[xxxv] Paṭivedha [fr. paṭi+vyadhī cp. paṭivijjhati & BSk. prati-vedha MVastu i.86] lit. piercing, i. e. penetration, comprehension, attainment, insight, knowledge
[xxxvi] Sudaṁ (indecl.) [=Vedic svid, influenced by sma: see su3] a deictic (seemingly pleonastic) particle in combn with demonstr. pronouns and adverbs; untranslatable, unless by “even, just,”
[xxxvii] pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ. Samāna1 (adj.) [Vedic samāna, fr. sama3] similar, equal, even, same. Same as in Sinhalese.
[xxxviii] ‘vicikicchā kho me udapādi, Doubt, disbelief, distrust, fear, hesitation, misgiving, mistrust, problem, qualm, reluctance, skepticism, suspense, suspicion, uncertainty
[xxxix] vicikicchādhikaraṇañca pana me samādhi cavi. Adhikaraṇa (nt.) [adhi + karaṇa] 1. attendance, supervision, management of affairs, administration PvA 209. — 2. relation, reference, reason, cause, consequence. Cavati [Vedic cyavate from cyu; cp. Lat. cieo, cio, sollicitus] to move, get into motion, shift, to fall away, decease. Cavi: [aor.of cavati] fell away; shifted．
[xl] Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.
[xli] Karoti v. irreg. [Sk. karoti, *qṷer to form, to build
Note phrase kiṁ karissati what difference does it make?
[xlii] yathā me puna na vicikicchā uppajjissatī’ti. (1) Pana (indecl.) [doublet of Sk. puna(ḥ) wiṭh diff. meaning (see puna), cp. Geiger, P.Gr. § 34] adversative & interrogative particle, sometimes (originally, cp. puna “again, further. Uppajjati [ud + pajjati of pad] to come out, to arise, to be produced, to be born or reborn, to come into existence. — Pass. uppajjiyati
[xliii] amanasikāro
[xliv] Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti. (2)
[xlv] thinamiddhaṃ
[xlvi] chambhitattaṃ
[xlvii] puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya;
[xlviii] uppilaṃ
[xlix] ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya;
[l] duṭṭhullaṃ: I am tempted to translate this as “depression” or a similar contemporary term.
[li] accāraddhavīriyaṃ
[lii] puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya;
[liii] atilīnavīriyaṃ
[liv] Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya;
[lv] abhijappā
[lvi] Nānattasaññā: This is explained at the plane of endless space, after the fourth jhāna. sabbaso rūpa-saññānaṃ samatikkamā paṭigha-saññānaṃ atthaṅgamā nānatta-saññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Going beyond all perception of form, where awareness of the senses fades away, Turning away from the awareness plurality, Knowing: ‘There is Endless Space’ One understands and abides in the plane of endless space. Definition: I also was struggling to find a proper translation for this word, which would fit this context. I used the word plurality for some time, but I wasn’t entirely satisfied with this translation. It still remained somewhat nebulous, unclear. After some research and reflecting for some time, I now lean towards “complexity” for nānatta or “perception of complexity,” or “Complex perceptions.” The antonym for nānatta es ekatta. The well-known definition of samādhi being: “cittassa ekaggatā” (MN44), “unity or collectedness of mind.” At this stage of meditation, the distractions become more subtle and everything falls into the same bucket of “complex perceptions”. Because the mind does not get fully distracted anymore but tends to get tangled in the multitude of perceptions possible when going back down at the level of awareness of the body. Otherwise, it stays in unity or samādhi.
[lvii] Atinijjhāyitattaṃ: This is another very interesting word, which is not seen very often and shares the same root as jhāna. DPD nt. fact of over-analysing; fact of over-contemplating; lit. over thought state [ati + ni + √jhā + ya + ita + tta] I think over-analysing would be a good translation, but I would like to find something that feels more appropriate for its position in the list, coming as the very last imperfection, after nānāttasaññā, which is considered above the rūpa jhānas. This sutta will take some time for me to reflect on how it all comes together and take decisions after working with it for some time.
[lviii] So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti— iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ,
[lix] na ca rūpāni passāmi: here, forms or shapes are plural (rūpāni), which makes my original translation as ‘awareness of body’ not as strongly accurate as I wished. Good to know this later indication. It is not necessarily implied at the earlier rūpānaṃ: antaradhāyati dassanañca rūpānaṃ. Although, the word rūpā seems to come most often in plural: shapes, forms…
[lx] rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi
[lxi] ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā: See, here rūpa is singular again. Probably because it is coupled with nimittaṃ, which can be translated as the “object of form (body)” the “characteristic of form (body).”
[lxii] ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi.
[lxiii] parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi
[lxiv] parittaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi,parittāni ca rūpāni passāmi.
[lxv] Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti.
[lxvi] Celestial bodies. Celestial beings.
[lxvii] Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti— iti viditvā vicikicchā cittassa upakkileso pahīno ahosi,
[lxviii] ‘ye kho me cittassa upakkilesā te me pahīnā. Handa dānāhaṃ tividhena samādhiṃ bhāvemī’ti. dānāhaṃ Sandhi. right now I [dāni + ahaṃ] Sinhalese “Daen.” Tividhena: adj. three kinds of; three-fold; three-way [ti + vidha]
[lxix] savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ,
[lxx] sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ,
[lxxi] sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ.
[lxxii] Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.
