Wikipitaka - The Completing Tipitaka
Advertisement

Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Niddesa >> Niddesa 1.2


Pali Versions : Pali-English Version and Pali-Devanagri Version


<<<< Previous                         Next >>>>



2. The Cave[]

7 · Stuck in the cave, covered by many (defilements), Sunk in foolishness, That kind of person is far away (from seclusion), Because desires in the world are not easy to give up.

“In the cave, covered by many”: “Cave,” like an animal is in a closed cave. The cave is called the body, “body” or “cave” or "“accumulation” or “boat” or “cart” or “flag” or “anthill” or “castle” or “nest” or “hut” or “tumor” or “urn” (or “elephant”), these are bodies, which are synonyms for “stuck in the cave;” in the cave he is stuck, entangled, suspended, attached, fixed, obstructed, such as an item is stuck or entangled on a wall pile or wall hook, suspended, attached, fixed, and obstructed. Similarly, in the cave he is stuck, entangled, suspended, attached, fixed, and obstructed.

This is said by the Blessed One: [SN.23.2-3] “Rādha! All the desires, greed, joy, thirst, love, clinging, attachment, holding, potential tendency of troubles, clinging there, and strong clinging there, these are called ‘beings;’ Rādha! …feeling.., perception, …choice, consciousness…, is called ‘all beings.’” “Sentient being” is a synonym for “adhesion” which means stuck in the cave. “Covered by many comprehensively,” covered by many pollutions, covered by greed, …hatred, delusion, anger, resentment, hidden evil, domineering, jealousy, stinginess, fraud, cunning, stubbornness, passion, sloth, extreme sloth, torpor, indulgence; covered by all pollution, all evil deeds, all troubles, all scorching heat, all irritations, covered by all bad practices, expanded coverage, upper coverage, obstruction (blocking), enveloping, obstructing, closing, covering.

“The person who stays has sunk in ignorance”: When people stay, the greedy person stays because of greed; the angry person stays because of anger; the foolish person stays because of ignorance; the tied (bonded) person stays because of conceit; the clinging person stays because of seeing; the person who comes to chaos stays because of being scattered; the person who does not come to the conclusion stays because of doubt; the person who comes to the fortitude stays because of the potential trend of troubles.

This was said by the Blessed One: “Bhikkhus! There are forms that can be recognized by the eye, that are desirable, lovely, desirable, attractive, accommodating, and accompanied by greed. If the bhikkhus rejoice, welcome, and cling to them, they should know, ‘My skillfulness is declining, this is what the Blessed One calls decline.’ Bhikkhus! There is a sound that can be recognized by the ear…, smell that can be recognized by the nose…, taste that can be recognized by the tongue…, touch that can be known by the body…, (dhamma) that can be known by the consciousness, which makes people desire; if the bhikkhu rejoices, welcomes….” [SN.35.98]

This was said by the Blessed One: “Bhikkhus! When consciousness abides with form, it stays in form, stands on form, is supported by form, and with a sprinkle of joy in it, it will grow and expand. Bhikkhus! When consciousness abides with feeling…, …perceiving….” [SN.22.53]

This was said by the Blessed One: “Bhikkhus! If there is greed, joy, and thirst in material food, so consciousness establishes and grows; where consciousness establishes and grows, so there is the birth of name and form; where there is the birth of name and form, so there are deeds; where there is the growth of the deeds, so there is the birth of future rebirth; where there is the birth of future rebirth, so there is future birth, aging, and death; where there are future birth, aging, and death, Bhikkhus! I say: ‘There is sadness, sorrow, and despair.’” [SN.12.64]

“Bhikkhus! If in touch…. Bhikkhus! If desire for contact…. Bhikkhus! If there is greed, joy, and thirst for contact as nutriment…, I say ‘There is sadness, sorrow, and despair.’” [SN.12.64]

“Sinking in foolishness,” foolishness is called the five desires: the form which can be recognized by the eye, desirable, lovely, agreeable, attractive-looking, accompanied by desires, and greed for form; sound…, smell…, taste…, touch…. Why is foolishness called the five desires? Most days, people become foolish, ignorant, and confused in the five desires, becoming foolish, ignorant, and confused, hindered, enveloped, obstructed, closed, covered, hidden; for that reason, foolishness is called the five desires. “Sink in the foolishness,” sinking, entering, sneaking into, and falling into the foolishness.

“For someone like that, he is really far away”: “Far away,” there are three types of distance: body distance, heart distance, and clinging distance. What is body distance? Here, bhikkhus live close and alone: in the woods, under the trees, in mountains, caves, cemeteries, forests, open fields, straw piles, living far away with the body [Ni.14, 150], he walks alone, stands alone, sits alone, lies alone, enters the village alone for alms, returning alone, sitting alone in a quiet place, alone performing prayers, walking, staying, acting, going on, guarding, surviving, and living alone, is to be away with the body.

What is the mind (heart) away? The mind of the person who enters the first jhāna has moved away from the covers, the mind of the person who has entered the second jhāna has been separated from the search and service, the heart of the person who has entered the third jhāna has been separated from happiness, the heart of the person who has entered the fourth jhāna has been separated from happiness and suffering, the mind of the person who has entered the boundless void has already thought about opposing things and is away from all kinds of desires, the heart of the person who has entered the boundlessness of consciousness has wanted to be far away from the boundless void, the mind of the person who has entered nothingness has thought to stay away from the boundlessness of consciousness, and the mind of the person who has no thoughts has wanted to stay away from nothingness. The mind of the Sotāpanna person has changed from seeing, suspicious, forbidden, seeing the potential trend of defilement, the potential trend of doubt defilement, and the same. The pollution of existence is far away. The heart of the one who has come has changed from the rough desire and greed knot, the disgust knot, the latent tendency of the rough desire, greed and trouble, the potential trend of disgust and trouble, and the pollution of the same existence. The remaining knots of desire and greed, disgust, from the remaining potential trends of desire, greed, disgust, and the pollution that exist with them, the Arahant’s heart has changed from formless greed, conceit, abandonment, ignorance, and conceit trouble potential, the tendency, the latent tendency of greed and defilements, the latent tendency of ignorance defilements, and the pollution that coexists with and the distance from the outside and everything. This is the distance from the mind.

What is keeping (clinging) away? Dependence is called pollution and various aggregates and various works; dependence distance is called non-living, Nibbāna, that is the cessation of all actions, the cessation of all dependence, the extinction of craving, greed, extinguishment, and Nibbāna. This is to stay away. The distance of the body belongs to the continuous separation of the body and the willingness to leave the desire; the distance of the mind belongs to the purity of the heart and the highest purity; the separation of the clinging belongs to the unattached person, who comes to the liberation.

“He is indeed far away,” where he is stuck in the cave, so covered by so many, so sunken in foolishness, he is far away from the body; also far away from the heart; also far away from dependence, very far away, not near; at the place being pulled away. “Like that kind of person,” like that, belong to that dwelling, that kind, similar to that, the one who has sunk in foolishness.

“Because it is not easy to give up the desires in the world”: “Desire,” there are two kinds of desires: the desire of things and the desire of pollution. What are the desires of things? …(omitted, see previous sections).

What is the desire for pollution? …(omitted, see previous sections).

“Seeing those roots of desire, Wanting to be produced by thought (intention), I will not think of them, So desire will not exist.” [Jat.8.421]

These are called the desire for pollution. “In the world”: …(omitted, see previous sections). “Because it is really not easy to give up the world of desire”: Because in the world of desire it is hard to give up, hard to disconnect, hard to break (conquer), hard to untie, hard to unravel, hard to release, difficult to escape, difficult to overcome, difficult to take off, and difficult to pass.

8 · Being bound by the pleasure of having what they want, They are hard to get rid of because there is no freedom from other people, Looking forward to later or even back to the past, They look forward to these desires or those of the past.

“Being bound by the pleasure of having because of wanting”: Want is called craving, that is greed…, unwholesome roots. “With the cause of wanting,” with wanting as the cause, wanting as the reason, wanting as the condition, wanting as the root cause.

“Being bound by happiness,” One kind of happiness: happiness; two kinds of happiness: happiness and satisfying things; three kinds of happiness: youth, freedom from disease, and life; four kinds of happiness: gain, fame, appreciation, and peace; five kinds of happiness: desirable form, desirable sound, desirable smell, desirable taste, desirable touch; six kinds: of the eyes, ears, nose, tongue, body, mind. To be bound by the pleasure of happiness: bound by the joy of pleasure, bound by the satisfaction, bound by the youth, bound by the freedom from disease, bound by the life, bound by the profit, bound by the reputation, to be bound to admiration, to be bound to comfort; to be tied to the desired form, to sound, smell, taste, touch; to the eye, ear, nose, tongue, and body; bound, tied, attached, fixed, obstructed.

“They are hard to get rid of because they are not freed by others”: They are hard to get rid of things with pleasure, or all beings are difficult to relieve. How is it difficult for them to relieve pleasure in things? Pleasure is hard to get rid of, satisfying things are hard to get rid of, youth is hard to get rid of, …; difficult to break away, difficult to dissolve, difficult to release, difficult to unlock, difficult to overcome, difficult to pass.

How is it that beings are difficult to relieve here? It is difficult for sentient beings to get rid of pleasure, for sentient beings to be released from satisfying things, for sentient beings to be released from youth, …; it’s hard to pull out, it’s hard to pull out completely, it’s hard to rise, it’s hard to rise completely, difficult to unlock, difficult to release…, difficult to pass.

“Because they are not free by other people,” those who fell into the mud themselves cannot pull out the others who fell into the mud. This was said by the Blessed One: “Cunda! ‘I am the one who is in the quagmire and will pull out the others in the quagmire.’ This is impossible. Cunda! ‘Oneself is an unregulated, untrained, and non-Nibbāna one, and will make others tune, train, and attain Nibbāna.’ This is impossible.” [MN.8]

Or, you don’t have any other liberators; those who can be liberated, use their own power, with their own strength, with their own vitality, with their own efforts, with their own forces, with their own strength, with their own human power, with their own human vitality, with their own human efforts, with their own correct way, following the way, the non-opposite way, according to the right way, and the way according to the Dhamma, they can be liberated when they practice.

This is also said by the Blessed One: [Ni.22] “I will not be able liberate, Dhotaka, anyone who doubts in the world, When you know the best Dhamma, then you will get through this torrent.”

This is also said by the Blessed One: [Dph.12, 165] “He has done evil, he is polluted, He who does do not do evil, he comes pure, Purity and impurity are separate, one cannot make the other pure.”

This was also said by the Blessed One: “Similarly, Brāhmaṇa, Nibbāna stays and abides, the path which leads to Nibbāna stays and abides, and my persuasion (teaching) stays and abides. However, when my disciples are taught and admonished in this way, some of them reach the ultimate end of Nibbāna, and some do not reach. Brāhmaṇa, What can I do here? Brāhmaṇa, The Tathāgata is the guide. [MN.107] The Buddha only told (directed) the way, and when they practice it by themselves, they could be free.”

“Looking forward to later, or even to the past”: Later is called the future, and the past is called the past. In addition, after clinging to the past, the future and the present are behind; after clinging to the future, the past and the present are in front. How is it to look forward to the past? “I had such a form in the past,” to find joy there [MN.132]; “I had such feelings in the past…, I had such thoughts in the past…, I had this kind of behavior in the past…, I had this kind of knowledge in the past.” Looking for joy there, this is to look forward to the past.

Or, “My eyes were like that, and my forms were like that.” There, consciousness is bound by desire and greed; when consciousness is bound by desire and greed, it rejoices; when it is rejoiced, this is also an expectation of the past. “My ears were like that, and my voice was like that.” …, “my nose…, smell…, …, …tongue, …taste…, …body, …touch”…, mind…, dhammas…." There, consciousness is bound by desire and greed; when consciousness is bound by desire and greed, it rejoices; when it rejoiced [MN.133], this is also an expectation from the past.

Or, whoever laughed, talked, and played with women before, he enjoys it, desires it, and comes to happiness because of it [AN.7.50], which is also looking forward to the past.

How is it to look forward to later? “I will look like this in the future.” Looking for joy there, “I will have this feeling in the future. …I will think so in the future. …I will do this in the future. …I will have this knowledge in the future.” Looking for joy there, this is to look forward to later.

Or, “My eyes will be like that in the future, and my forms will be like that.” Have hope of the unobtained heart, and rejoice in the hope of the heart; when you rejoice in it, this is the expectation for later. “My ears….” Hope of the unobtained heart …, this is also the expectation for later.

Or, “I will become (into) the heaven, or one of the heavens, with this virtue, prohibition, asceticism, and Brahma.” Hope of the unobtained heart….

“Waiting for these desires, or looking to the past”: “In these desires,” in the present five desires, wanting, receiving, aspiring, longing, and praying. Or to the past, looking eagerly, eagerly looking forward to, begging for, and begging on the past five desires.

9 · Those who are greedy and enthusiastic in desire are ignorant, And those who are stingy are fixed on the wrong, When suffering results, they weep: Where will we be after we die from here?

“Those who are greedy and enthusiastic in desire are ignorant”: “Desire,” There are two kinds of desires…. Craving is called craving, which is greed…. Greed, craving, and being tied to the desire of things with the desire of the pollution knot, being fascinated, tainted, attached, fixed, obstructed.

“Enthusiasts,” whoever seeks, searches, and asks all over the desires, this character, the more, the serious, the target, the hardworking, the inclined, and the overcomer, those who increase, they are passionate ones. Anyone who seeks, searches, and asks in all forms…, ..sounds…, smells, tastes, touches…. Those who focus on that, those who take that as the object, those who work hard, those who incline toward them, those who overcome them, those who increase them, they are also passionate ones. Anyone who gets in the forms because of thirst…, in the sound…, smell, taste, touch, …they are also enthusiasts in desire. Whoever is used in the forms…. For example, critics are keen to criticize, workers are keen to do work, those who walk in the village are keen on walking in the village, and meditators are keen on meditation. In the same way, whoever seeks…, they are passionate ones. Where in all forms because of thirst, seeking, searching, begging all over…, …in sound…, smell, taste, touch…. Anyone who gets in the forms…. Whosoever is used in the forms…, they are also enthusiasts in desire.

“Ignorance,” most days, people become foolish…(omitted). Those who are greedy and passionate about desires are ignorant.

“The stingy are fixed on the wrong”: “The stingy,” “they go down” are the stingy; “the miserly” is also called the stingy; “not to care about the words and ways of the Buddha’s disciples and teachings” is a stingy one. How is “they go down” as a stingy one? They go to hell; they go to the animal world; they go to the evil world, this is “they go down.” How is a “miserly person” also called a stingy person? There are five kinds of stingy: stingy in dwelling, in home, of gain, of praise, of Dhamma, stingy appearance, stingy state, greed, miserly, petty, and heart-tight state are called stingy. In addition, miserliness is also stingy; world stinginess is also stingy; stinginess in views is also stingy. With this stinginess and intolerance, people become illiberal, so they are called stingy. How is it “not to care about the words, language, and teachings of Buddha disciples” as stingy? The words, ways of speaking, teaching, and admonitions of Buddha’s disciples, they don’t care, don’t want to listen, don’t listen to them, don’t need to know the words, don’t want to hear, don’t need to know them.

“They are fixed on the wrong,” fixed in the wrong body kamma, fixed in the wrong language kamma, fixed in the wrong mental kamma, fixed in the wrong killing, fixed in taking without giving, fixed in unrighteous lewdness, fixed in unrighteous deceit, in unrighteous divisive language…, vulgar language…, obscene language, greed, malice, view, deeds, five desires, five covers, deeply fixed, stuck, stopped, entered, stained, turned towards, attached, obstructed, blocked.

“When there is suffering, they weep.” “When there is suffering,” it means that suffering has been reached, the demon has been reached, death has been reached, and death is close. “They are weeping,” they grumble, weep, are sad, tired, grieve, pound their breasts and cry, and come to confusion.

“Where will we exist after we die from here”: “Where will we exist after we die from here? Will we be hell-fallen, beast-fallen, ghost-fallen, will we be people, will we become gods, formed ones, formless ones, become thinkers, non-thinkers, non-thinking ones.” “Do we exist in the future? Do we not exist in the future life? What will we be in the future life? What will our future life be like? What will we be in the future life, and what will (later) become?” Leap-into doubters, jump-into skeptics, arise doubts, they grumble, weep….

10 · So here, people should learn, And they should know that anything “wrong” in the world, For that reason one should not do wrong, Because wise people say that this life is short.

“Therefore people should learn here”: “Therefore,” With that reason, that cause, that condition cause, when you see this fault in desire. “Should learn,” there are three kinds of learning: increasing precept learning, increasing mind learning, increasing wisdom learning.

What is to add to precepts? Here, the bhikkhu is a preceptor who lives and is protected by the self-control of the Pātimokkha. He has sufficient righteousness and state of affairs. He sees the horror in minor sins and learns after accepting from a teacher. Small precepts aggregate and large precept aggregates are the foundation of abstinence, the (self) inhibition of behavior, the entrance of self-control, the uppermost of good dhamma, etc., this is to increase precept learning.

What is to increase mind? Here, the bhikkhu lives in the first jhāna of reasoning and thinking after he is absent from desires and unwholesome Dhamma, and after detachment produces joy and happiness; he calms down reasoning and thinking, with confidence, and one mind, and after entering, he lives in no reasoning, the second jhāna of joy and happiness is born without waiting; concentration, which fades with joy and dwells in peace, has mindfulness and right knowledge, and feels happiness in the body, after entering, dwelling in, this holy disciple proclaims: “He is calm and possessed” in the third jhāna of “mindfulness and abiding in the bliss;” with the renunciation of pleasure and the renunciation of suffering, and the extinction of joy and sorrow in the past, after entering, dwells in where there is no suffering or unhappiness in the fourth jhāna, this is to increase the mind.

What is to increase wisdom? Here, the bhikkhu is a wise person, possessing the wisdom that leads to the arising and passing away; the holy, insight, and the complete extinction of suffering is (the wisdom), he truthfully knows “This is suffering.” I know “This is the collection of suffering.” I know “This is suffering.” I know “This is the path to suffering.” To know the truth: “These are troubles.” To know the truth: “This is a collection of troubles.” To know the truth: “This is the elimination of suffering.” To know the truth: “This is the path leading to suffering.” This is to increase wisdom.

These three studies should be learned when heading towards (noting); learning when knowing; learning when seeing; learning when introspecting; learning when establishing (decision) when the heart is established; learning when solving with faith; you should learn when you are vigorous; you should learn when mindfulness arises; you should learn when the mind has concentration; you should learn when you know with wisdom; you should learn when you know what should be known; when knowledge should be known; we should learn when we should be renounced; we should learn when we should be practiced; we should learn when we should be testified, we should practice, we should practice well, and we should learn when we hold and go on.

“Here” belongs to this view, belongs to this like, belongs to this inclination, in this attachment, in this dhamma, in this teaching, in this holy way, in the teachings of this master, in this individual, in this human world; that is called “here.” “People,” beings, human beings….

“You should know everything that is ‘incorrect’ in the world”: “Anything,” all completely, completely in every aspect, with no remaining ground, and the whole ground. This is the ubiquitous language, which is “anything.” “You should know the ‘incorrect,’” you should know that the improper body kamma is “incorrect,” you should know that the improper language kamma is “incorrect,” you should know that the improper mental kamma is “incorrect,” you should know the improper killing is “incorrect,” …, unjustly not given and taken…, evil…, lie, divisive words, vulgar language, obscene language, greed, malice, wrong views, wrong wrong behaviors, five desires, five wrong covers…: It should be known, it should be distinguished, and it should be understood. “In the world,” in the world of the suffering world….

“One should not do wrong, for that reason”: With the cause of wrong body kamma one should not do wrong; with the cause of wrong language kamma…; with the cause of wrong thinking, wrong hope, wrong desire…, one should not do wrong: should not be practiced, should not be fully practiced, should not be held after going on.

“Because the wise people say that this life is little (less, short)”: “Life” is the survival of life; the going-on of life, survival, and action; the guardian (keeper) of life and the root of life. In addition, life is short due to two factors: the limited life based on survival, or limited life based on natural finite life. How is the limited life of existence less? Living in the past heart moment, (but) not living now, not living in the future; living in the future heart moment, (but) not living now and not living in the past; living in the present heart moment now, (but) not living in the past, not living in the future.

“Life and individual, all (only) happiness and suffering, Taken with a single heart: it can turn around in an instant. Where the heavens exist, eighty-four thousand tribulations, But neither of them, combined to live by two hearts. Anyone who dies or survives here, the aggregates are destroyed, have gone, everything is, and the same cannot be restored. Those who are immediately destroyed, and those who are destroyed in the future, (And) those who are destroyed in the middle are not unequal in characteristics. He could not help but was born, he lives now, With the heart being destroyed, the world becomes dead, and it is the peace of the highest interest. They happen as downward (flowing) and are intended to change, They turn (such as) the uncut water flow, with six points as an edge. The destroyed ones come without storage, and there will be no accumulation in the future, And wherever arises, they survive, like mustard seeds at the tip of the cone (moment). To the arising dhammas, destruction is placed in front of them, The broken dhammas remain, and they do not mix with the previous ones. They come invisible, they see and leave from destruction, Like lightning in the sky, they arise and dissipate.”

How is the limited life of nature less? Life is the dependent of the breath; life is the dependent of the income; life is the dependent of the intake and exit; life is the dependent of the (four) species; life is the dependent of lumps of food; life is the dependent of the warmth; life is the dependent of the consciousness: These are fundamentally weak; the causes of these are also weak; those who rely on them are also weak; those who use them as power are also weak; the common foundation of these is also weak; these connections are also weak; these co-borns are also weak; everything connected with them is also weak; these are habitually weak to each other; these are not standing on each other; these are mutually destructive; there is no mutual shelter, and these don’t make each other stand; those who produce are not discovered.

“No one disappears because of anyone else, and these are indeed all destroyed, these are produced from before, and those who produced them have died before, the former and the latter have never seen each other.”

In addition, comparing the lives of the four deva kings, life is less for humans, life is insignificant, life is only a few, life is instant, life is rapid, life is short, life is not a long time, the fate is to live soon, the thirty-three heavenly gods…(omitted), Tusita gods…, fashioned gods…, transformed into the happy heaven gods…, he transformed into the heavenly gods…, compared to the life of the Brahma gods, the life of people is small, life is insignificant, life is only a few, life is instant, life is fast, life is short, life is not long, and life is short-lived.

This was said by the Blessed One: “Bhikkhus! The life span of human beings is short, and they must come to the next life. A wise man should be awakened, be kind, and practice brahma. All living are dead, bhikkhus! Those living elders have (only) a hundred years or more.”

“The life span of a person is short, And good people should disregard (have contempt for) it, They should live as if their head is burning, (Because) there is no death that does not come.” [SN.4.10]

“Day and night pass, Life is destroyed, Inevitably the life span of a person who will die is exhausted, Like water in a small river.” [SN.4.10]

“Because the wise people say that this life is short”: The wise one is the sage, and the wisdom is called wisdom, that is understanding, simple selection, investigation, method selection, identification, discrimination, close observation, erudition, proficiency, cleverness, contemplation, deep contemplation, examination, comprehensive, Righteous Knowledge, Stabbing Rod (of wisdom), Wisdom Root, Wisdom Sword, Wisdom Hall, Wisdom Protection, Wisdom Brightness, Wisdom Light, No Deception, Choosing Dhamma, Right View; regard the state of wisdom as the wise. In addition, the sage of accumulation, the sage of the realm, the sage of the place, the sage of dependent origin, the sage of mindfulness, the sage of diligence, the sage of the gods, the sage of the root, the sage of strength, the sage of enlightenment, the sage of the Path, the sage of the Fruit, the sage of Nibbāna, those sages say: “For people, life is small, life is insignificant, life is only a few, life is instant, life is rapid, life is short, life is not long-term, life is short-lived.” They say so, tell so, talk so, explain so, say so.

11 · I see the world trembling: This generation comes to craving love among all beings, The inferior people grumble before the mouth of death: Those who have not separated the thirst in all kinds of existence.

“I see the world trembling”: “I saw,” I saw with the naked eye, I saw with the eye of the heavens, I saw with my eye, I saw with the eyes of the Buddha, I saw with all eyes, I see, I watch, I contemplate, I observe. “In the world”: In the world of suffering….

“Trembling (throbbing),” throbbing with the throbbing of desire; …of seeing, …of pollution, effort, fruit, evil deeds, greed, anger, ignorance, conceit, clinging to seeing, disorganization (scatteredness), doubtful failure, worrying potential trends; profit, no profit, reputation, no reputation, praise, rebuke, joy, suffering, life, old age, sickness, death, sadness and despair; suffering of falling into hell, into the beast world, into the hungry ghost world, human world; throbbing by suffering of entering the womb, rooted in the womb, suffering of birth, of living, of others’ manipulation, of their own actions, others’ actions; throbbing with suffering, with the sufferings of doing, the pain of change; throbbing with the suffering of eye disease, ear…, nose, tongue, body, head… (omitted, see previous sections for list of all afflictions); throbbing with the suffering of the dead mother… (omitted, see previous sections)…; throbbing, completely throbbing, expanding throbbing, trembling, tremoring with the pain of seeing, I saw, I watched, I contemplated, I observed.

“This generation comes to thirst among all beings”: “Generation (people)” is synonymous with all beings. “Thirst” is the craving for form, …sound, smell, taste, touch, dhammas. “Come to thirst,” comes to thirst; followed by thirst; approached by thirst; overwhelmed by thirst, conquered, and the heart is overtaken. “In all beings” is desire, form, and formlessness.

“Inferior people complain before death”: “Inferior people,” “having inferior body kamma” as inferior people; “having inferior language kamma” as inferior people; “having inferior mental kamma” as inferior people; “inferior in killing”…, giving and taking… (omitted, see previous sections)…, “have the inferior desire” as an inferior person, “inferior, low, inferior intent, insignificant” is the inferior person. “To grumble at the mouth of death,” “at the mouth of death” means at the mouth of the demon, at the mouth of death, having reached death, having reached the devil, being close to death, having reached the demon, being close to the demon; having come to death, they grumble, weep, are sad, tired, grieve, beat their chests and cry, and come to confusion.

“Indifferent ones who thirst for love in all kinds of existence”: The thirst of “thirst for love” is the craving of the form…, …the thirst for dhammas. There is repeating; in the kamma of desire to have, in the kamma of material existence; in the kamma of non-material existence, in the formed existence; in the kamma of formless existence, there is again and again; in the repeated interest, in the rebirth, in the birth of the individual, not to leave the thirst, not to abandon the thirst, not to give up the thirst, not to exclude the thirst, those who have not yet released their thirst, have not given up their thirst, have not yet quenched their thirst for love.

12 · Look! The trembling person regards things as their own, Like a fish in a little depleted water, After seeing this, one should do nothing (not do this thing), Not following there (in forming attachments to existence).

“Look! People who tremble take things as their own”: “Clinging to their own,” there are two types of self-clinging: of thirsty self and of seeing. What is the thirsty self? All are called boundaries, realms, scopes, borders, …(omitted, see previous sections)…. This is the attachment of the thirsty self.

What is holding self by seeing? There are twenty views of the body…(omitted, see previous sections)…. “Look! People who throb (tremble) regard things as their own”: They throb when they regard as their own things, they are afraid of being robbed, they also throb when they are robbed; they throb when they doubted and feared changes, and when they changed, they also throbbed, throbbed strongly, throbbed completely, throbbed broadly, trembling, tremoring, and trembling greatly when they changed. When throbbing…, trembling greatly, please see, please observe, please watch.

“Like a fish in a little water that is depleted”: As a fish is attacked, picked up, or eaten by a crow or eagle or crane in a little water, they throb and forcefully tremble, full throbbing, enlarged throbbing, trembling, strong trembling. Similarly, people are treated as their own things, they are afraid of being robbed, …, shivering, trembling, trembling greatly.

“After seeing this, one should also do (realize) no-self”: This fault: after seeing, after seeing, after weighing, after judging, after separating, after clarifying. “Should do no-self,” there are two kinds of self-holdings: …. If you break away from the self-holding of the one who is thirsty; if you cut off the self-holding of seeing, he does not hold the eyes as his own, …the ears…, nose, tongue, body, mind; …all forms…, sounds, smells, tastes, touches, dhammas; home, group (of people), housing, profit, reputation, praise, clothes, food, shelter, patient’s necessities and medical necessities; desire, form, formless, desire to have, to have form, to have the formless, the desire realm, not wanting to have; one aggregate, four aggregates, five aggregates, past, future, present; the dhammas that are seen, heard, felt, and can be known as his own, he does not hold to, cling, or grasp, not holding, not practicing, not persisting; he should act, go on, guard, and survive.

“Not being a persistent person in being”: “Being in being,” being in desire, being in form, being in formlessness. Attachment is called craving, which is greed…. “Not being a persistent person in being”: In being — not acting; by desire, love, greed, liking, not being born, not being produced, not arising, not being born.

13 · After tempering desire on both sides, Fully knowing touch without being followed by greed, Not carrying out anything for which he would reprimand (rebuke) himself, The wise are not contaminated by what they see and hear.

“After tempering desire on both sides”: “Side,” touch is one side, touch collection is the second side; the past is one side, the future is the second side; pleasure is one side, suffering is the second side; formlessness called one side, form is the second side; the six inside is one side, and the six outside is the second side; there is body as one side, and the body collection is the second side. “Desire,” …. “After tempering the desire on both sides”: The desires on both sides should be tempered, expelled, cut off, discarded, should end, and should be made to cease to exist.

“After observing touch (contact, phassa), there is no greed”: “touch,” eye touch, ear touch, nose…, tongue, body, intention, name, colliding touch [DN.15]; feeling a joyful touch, …bitter touch, neither bitter nor joyful touch, good, bad, unmemorable, desire, form, formless, empty, non-contact, unwilling to touch, world touch, unworldly touch, past, future, present, any touch, complete touch; touches like this are called touch.

“After knowing the touch,” after three kinds of knowledge of touch: known, measured, and abandoned. What is known knowledge? Knowing touch: this is eye touch, this is ear touch…, this is present touch. He knows and sees, this is knowing.

What is measuring knowledge? After knowing this, eager to measure impermanence, suffering, sickness, tumor, …, he made it to be measured, gathering, extinction, pleasure, trouble, and renunciation are all measures of knowledge.

What is renunciation? After weighing in this way, the desire to touch, he will cut off, give up, drive away, end, and make it go to non-existence. This was said by the Blessed One: “Bhikkhus! All the desires and greed of contact must be cut off. In this way, the contact will be cut off, and the roots will be cut off, just like a palm tree without roots, becoming non-existent and non-living for the future.” [SN.22.25] This is renunciation.

“Observing after touch,” with these three types of knowledge and after touch. “There is no greed,” greed is called craving…. Anyone who is cut off, severed, calmed down, stopped, unable to arise, and burned by the fire of wisdom, he is called a craving-free person. He is not craving in appearance; in sound, smell, taste, touch; at home…(omitted)…, in the present; in what you see, hear, feel, the dhammas that can be known are those that are not craving, not bound, not obsessed, innocent, free from craving, without craving, abandoned craving, and eliminated craving. Those who have renounced greed, those who have dismissed greed, those who have abandoned greed, those who have no greed, those who have eliminated greed, those who have been freed from greed, those who are not hungry, extinguished, have become cool, feel happy, and live by themselves as Brāhmaṇa.

“Whatever he would scold himself for, he does not carry that out”: “Whatever” is anything. “Rebuke himself,” rebukes himself for two reasons: what is done and what is not done. What is rebuking himself for what is done and what is not done? “The evil behaviors I did, the good behaviors I didn’t do.” He rebuked himself; “The evil words…, good words…, …; evil intentions, good intentions; killing, abstaining from killing; taking what wasn’t given, not giving; adultery, abstaining from adultery; lying, not forgoing lying; divisive speech, not abstaining from divisive speech; vulgar words..; slurs (obscenities)…; greed; evil (harm); the evil view…, not the right view….” He rebukes himself for what was done and not done. Or, “I am not a full-fledged person in the precepts,” he rebuked himself; “I am not a guardian of the roots”…; …not a person who knows the right amount to eat…; not sober, not a person with mindfulness and right knowledge; the four mindfulnesses were not practiced by me; the four good diligences were not practices by me…; the four bases (iddhipāda) were not practiced by me; the five elements have not be studied by me; the five powers…; seven enlightenment factors; eight holy paths; …I don’t know suffering…; …the collection was not cut off by me…; the Path has not been practiced by me; I have not testified to what should e testified…." He rebukes himself for what has been done and has not been done, and rebukes his own kamma (behavior) for not carrying out, not producing, not arising, or not being.

“The wise man is not contaminated by what he sees and hears”: “Adhesion,” there are two kinds of adhesion: …. “The wise man” is the wise man, the enlightened man, the distinguished man, and the wise man who has given up his craving for adhesion. After breaking the adhesion of the mind, one will not be contaminated in what you see; not contaminated in what you smell; not contaminated in what you feel; not contaminated, not strongly contaminated, not closely contaminated, no longer contaminated, no longer strongly contaminated, no longer contaminated closely. He has left, has departed, has been liberated, has been freed from bondage, he dwells with an unrestrained heart.

14 · After knowing (perception), the torrential flow can be crossed, The Muni will not be polluted, Having pulled out the arrow, walking unbridled, He does not desire this world and others.

“After knowing and thinking”: “Thinking,” wanting, malicious thought, harmful, absent, innocent, non-harmful, lust, sound, smell, taste, tactile thinking, and dhamma thinking. Any state of thinking and cognition like this is called thinking. “After knowing and thinking,” there are three kinds of knowing: known, measuring, and renunciation.

What is knowing? …(omitted).

What is measuring? ….

What is renunciation? ….

“Knowing after thinking,” after these three kinds of knowing and thinking. “Able to overcome the torrent,” the torrent of desire, torrents of being, the torrent of seeing, the torrent of ignorance, he can survive, surpass, pass, transcend, and overcome.

“Muni is not contaminated in possessions”: “Possessions,” there are two kinds of possessions: of thirst and of seeing…. This is thirst possession…. This is seeing…. “Muni,” Muni is called wisdom, that is wisdom, understanding… (omitted), no delusion, Dhamma, right view, possessing Muni wisdom, Muni. There are three kinds of Muni (perfect virtues): body Muni, language Muni, and intention Muni.

What is the body of Muni? The three kinds of body and evil deeds are cut off as the Muni position; the three kinds of good behaviors are the Muni position; the wisdom in the body is the Muni position; the knowledge of the body is the Muni position; walking the Path with (higher) knowledge is the body of Muni; the abandonment of desire and greed, cut off, as the Muni; the fourth jhāna extinction of the body is the position of Muni.

What is the language of Muni? The abandonment of the four kinds of evil deeds of language is the position of Muni; the four kinds of good acts of language are the position of Muni; the wisdom of linguistic objects is the position of Muni; the knowledge of language is the position of Muni; and knowing the path of all acts is the position of Muni; the abandonment of desire and greed of language is the position of Muni; the second jhāna cessation of language is the position of language Muni.

What is intention Muni? The three kinds of deeds of intention and evil deeds are the Muni position; the three kinds of good deeds are the Muni position; the wisdom in the mind-object is the Muni position; the knowledge of the heart is the Muni position; the one that walks the Path with knowledge is the position of Muni; the desire and greed of the heart being judged is the position of Muni; the desire to perish the mind is the position of Muni.

“Body Muni, Language Muni, and Intention Muni are no troubles, Muni has the status of Muni, and they say he is the one who cuts everything. Body Muni, Language Muni, and Intention Muni are no troubles, Muni has the status of Muni, and they say that they are those who have been cleansed of evil.”

The six types of Muni have these three modes of Muni: Muni at home, Muni without a home, Muni with learning, Muni without learning, Bhikkhu Muni, Muni (of the) Muni. Which is at home? Those laymen who have seen the footsteps and have learned the precepts, these are at home. Which are homeless Muni? Those bhikkhus who have seen the footsteps and who have learned the precepts are homeless Muni. There are seven kinds of learning for learning Muni, Arahant for non-learning Muni, and Bhikkhu Buddha as Bhikkhu Muni. Muni (of) Muni is called Tathāgata, Arahant, and Enlightened One.

“Non-wise is Muni, a foolish and ignorant man, After raising the scale, take the top one and become a wise man. Avoid all evils, that Muni became Muni because of that, Everyone who understands the (inner and outer sum) in the world, Because that is said to be Muni. Who knows all the inside and outside of the world, The unwholesome and the good behind the Dhamma, Everyone who is supported (respected) by heaven and man, Beyond staining and the net, he is Muni.”

“Adhesion,” there are two kinds of adhesion: …. After Muni broke off the adhesion of thirst, and after breaking the adhesion of seeing, he will not be contaminated, not strongly contaminated, not closely contaminated in everything, no longer contaminated, no longer contaminated strongly, and no longer contaminated closely. He has left, has departed, has been freed, has been separated from the bondage, he lives with an unrestrained heart.

“Anyone who has pulled out the stabbing arrow and does not let go”: “Stabbing arrow,” There are seven stabbing arrows: greed stabbing arrow, anger stabbing arrow, ignorance stabbing arrow, conceit stabbing arrow, seeing (views) stabbing arrow, sad stabbing arrow, doubtful stabbing arrows. For him for whom these piercing arrows are cut off, severed, calmed down, stopped, unable to arise, and burned by the fire of wisdom, he is called the one who has pulled out the piercing arrow. Those who have pulled out the arrow, have removed the arrow, have completely removed the arrow, have abandoned the arrow, have been freed from the arrow, have dropped the arrow, the one who has stopped thinking about the arrow stabbing, the person who is not hungry, the person who has cooled down, the person who has become cool, the person who feels happiness, and the person who lives with himself as the Brāhmaṇa.

“Walker,” when walking, staying, acting, going on, guarding, making survival (existence). “Those who do not let go (relax)” are respectful actors, regular actors, non-stop actors, those who are not adhered to, those who do not neglect their desires, and those who do not neglect responsibilities in the good Dhamma; “Can I complete the vows, or can I fund the completed vows with wisdom?” He who has (right) intentions, diligence, courage, hard work, not flinching, mindfulness, righteous knowledge, enthusiasm, establishment, practice, and not letting go in good dhamma; “how can I complete the unfinished concentration, or can the completed Dhamma be funded everywhere with wisdom?…(omitted); How can I complete the unfinished wisdom accumulation…, the liberation accumulation…, how can I complete the unfinished liberating wisdom perception aggregate….” He who has (right) intentions, diligence….; “How can I know the unknown suffering, or let go of the pollution that hasn’t been let go, or can practice the way I haven’t practiced, or can you testify before I die?” He who has the will (right intention), diligence, …, practice, and perseverance in good Dhamma.

“To not want this world and other(s)”: He does not want this world: his own state; he does not want other worlds: the state of other people. He does not want this world: his own body, feeling, thought, behavior, knowledge; and does not want other worlds: other people’s body…. Does not want this world: the six inner worlds; and other worlds: the six outer worlds. Does not desire this world: the human world; does not desire other worlds: the heavenly world. Does not want this world: the world of desire, materiality; and other worlds: the world of formlessness (non-materiality). The second place of interest, or death, or rebirth, contingent (existence), or reincarnation, or rebirth, he does not hope, want, accept, or pray.


<<<< Previous                         Next >>>>


Advertisement