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Bhante Punnaji explains the translation of “SAMADHI”
Bhante Punnaji
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.1 (S v 414)
Samādhi Sutta
— Concentration —
[concentration]
The
Buddha exhorts the bhikkhus to practice concentration, for it leads to
understanding the four noble truths in their true nature.
Buddha exhorts the bhikkhus to practice concentration, for it leads to
understanding the four noble truths in their true nature.
Note: info·bubbles on every Pali word
Pāḷi
English
(Sāvatthi·nidānaṃ).
The (sutta) opening at Sāvatthī.{n}
Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathā·bhūtaṃ pajānāti. Kiñ·ca yathā·bhūtaṃ pajānāti?
You
should develop concentration, bhikkhus. Concentrated, bhikkhus, a
bhikkhu understands as it actually is. And what does he understand as it
actually is?
should develop concentration, bhikkhus. Concentrated, bhikkhus, a
bhikkhu understands as it actually is. And what does he understand as it
actually is?
‘Idaṃ
dukkha’nti yathā·bhūtaṃ pajānāti, ayaṃ dukkha·samudayo’ti yathā·bhūtaṃ
pajānāti, ayaṃ dukkha·nirodho’ti yathā·bhūtaṃ pajānāti, ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yathā·bhūtaṃ pajānāti.
dukkha’nti yathā·bhūtaṃ pajānāti, ayaṃ dukkha·samudayo’ti yathā·bhūtaṃ
pajānāti, ayaṃ dukkha·nirodho’ti yathā·bhūtaṃ pajānāti, ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yathā·bhūtaṃ pajānāti.
He
understands as it actually is: ‘This is suffering’ He understands as it
actually is: ‘This is the cause of suffering’ He understands as it
actually is: ‘This is the cessation of suffering’ He understands as it
actually is: ‘This is the path leading to the cessation of suffering’.
understands as it actually is: ‘This is suffering’ He understands as it
actually is: ‘This is the cause of suffering’ He understands as it
actually is: ‘This is the cessation of suffering’ He understands as it
actually is: ‘This is the path leading to the cessation of suffering’.
Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathā·bhūtaṃ pajānāti.
You should develop concentration, bhikkhus. Concentrated, bhikkhus, a bhikkhu understands as it actually is.
Tasmātiha,
bhikkhave, ‘idaṃ dukkha’nti yogo karaṇīyo; ayaṃ dukkha·samudayo’ti yogo
karaṇīyo; ayaṃ dukkha·nirodho’ti yogo karaṇīyo; ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yogo karaṇīyo ti.
bhikkhave, ‘idaṃ dukkha’nti yogo karaṇīyo; ayaṃ dukkha·samudayo’ti yogo
karaṇīyo; ayaṃ dukkha·nirodho’ti yogo karaṇīyo; ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yogo karaṇīyo ti.
Therefore,
bhikkhus, you should yoke yourselves to [understanding:] ‘This is
suffering’; you should yoke yourselves to ‘This is the cause of
suffering’; you should yoke yourselves to ‘This is the cessation of
suffering’; you should yoke yourselves to ‘This is the path leading to
the cessation of suffering’.
bhikkhus, you should yoke yourselves to [understanding:] ‘This is
suffering’; you should yoke yourselves to ‘This is the cause of
suffering’; you should yoke yourselves to ‘This is the cessation of
suffering’; you should yoke yourselves to ‘This is the path leading to
the cessation of suffering’.
youtube.com
Bhante Punnaji explains the translation of “SAMADHI”
Q&A Forum on “Samadhi Bhavana: Beyond The 4 Jhanas” with
Bhante Punnaji
Q&A
Forum with Ven. Dr. M. Punnaji Maha Thera at the Buddhist Maha Vihara
on Saturday 30th April 2016 on the topic “Samādhi Bhāvanā – Beyond The 4
Jhānas” with reference to Anguttara Nikāya Book for Fours, Sutta 41 -
Samādhibhāvanāsutta.
Forum with Ven. Dr. M. Punnaji Maha Thera at the Buddhist Maha Vihara
on Saturday 30th April 2016 on the topic “Samādhi Bhāvanā – Beyond The 4
Jhānas” with reference to Anguttara Nikāya Book for Fours, Sutta 41 -
Samādhibhāvanāsutta.
Download AN 4:41 - Samādhibhāvanā Sutta (Pali & Bhikkhu Bodhi Translation):
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Catukka Nipāta
AN 4.41 (A ii 44)
Samādhibhāvanā Sutta
— Developments of concentration —
[samādhi+bhāvanā]
The
four types of concentration that the Buddha commends. It is quite
obvious here that no definite distinction is made between the sphere of
samādhi and that of paññā.
four types of concentration that the Buddha commends. It is quite
obvious here that no definite distinction is made between the sphere of
samādhi and that of paññā.
Note: info·bubbles on every Pali word
Pāḷi
English
catasso
imā, bhikkhave, samādhi·bhāvanā. katamā catasso? atthi, bhikkhave,
samādhi·bhāvanā bhāvitā bahulīkatā diṭṭha·dhamma·sukha·vihārāya
saṃvattati; atthi, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati; atthi, bhikkhave, samādhi·bhāvanā
bhāvitā bahulīkatā sati·sampajaññāya saṃvattati; atthi, bhikkhave,
samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
imā, bhikkhave, samādhi·bhāvanā. katamā catasso? atthi, bhikkhave,
samādhi·bhāvanā bhāvitā bahulīkatā diṭṭha·dhamma·sukha·vihārāya
saṃvattati; atthi, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati; atthi, bhikkhave, samādhi·bhāvanā
bhāvitā bahulīkatā sati·sampajaññāya saṃvattati; atthi, bhikkhave,
samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
Monks,
these are the four developments of concentration. Which four? There is
the development of concentration that, when developed & pursued,
leads to a pleasant abiding in the here & now. There is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision. There is the development of
concentration that, when developed & pursued, leads to mindfulness
& alertness. There is the development of concentration that, when
developed & pursued, leads to the ending of the effluents.
these are the four developments of concentration. Which four? There is
the development of concentration that, when developed & pursued,
leads to a pleasant abiding in the here & now. There is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision. There is the development of
concentration that, when developed & pursued, leads to mindfulness
& alertness. There is the development of concentration that, when
developed & pursued, leads to the ending of the effluents.
katamā
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
diṭṭha·dhamma·sukha·vihārāya saṃvattati? idha, bhikkhave, bhikkhu
vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ
avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja
viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno,
sukhañ·ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako
satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca
pahānā dukkhassa ca pahānā pubb·eva somanassa·domanassānaṃ atthaṅgamā
a·dukkham·a·sukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
diṭṭha·dhamma·sukha·vihārāya saṃvattati.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
diṭṭha·dhamma·sukha·vihārāya saṃvattati? idha, bhikkhave, bhikkhu
vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ
avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja
viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno,
sukhañ·ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako
satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca
pahānā dukkhassa ca pahānā pubb·eva somanassa·domanassānaṃ atthaṅgamā
a·dukkham·a·sukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
diṭṭha·dhamma·sukha·vihārāya saṃvattati.
And
what is the development of concentration that, when developed &
pursued, leads to a pleasant abiding in the here & now? There is the
case where a monk — quite withdrawn from sensuality, withdrawn from
unskillful qualities — enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought
& evaluation; With the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed
thought & evaluation — internal assurance; with the fading of
rapture, he remains equanimous, mindful, & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of
which the Noble Ones declare, ‘Equanimous & mindful, he has a
pleasant abiding’; with the abandoning of pleasure & pain — as with
the earlier disappearance of elation & distress — he enters &
remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. This is the development of concentration
that, when developed & pursued, leads to a pleasant abiding in the
here & now.
what is the development of concentration that, when developed &
pursued, leads to a pleasant abiding in the here & now? There is the
case where a monk — quite withdrawn from sensuality, withdrawn from
unskillful qualities — enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought
& evaluation; With the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed
thought & evaluation — internal assurance; with the fading of
rapture, he remains equanimous, mindful, & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of
which the Noble Ones declare, ‘Equanimous & mindful, he has a
pleasant abiding’; with the abandoning of pleasure & pain — as with
the earlier disappearance of elation & distress — he enters &
remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. This is the development of concentration
that, when developed & pursued, leads to a pleasant abiding in the
here & now.
katamā
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati? idha, bhikkhave, bhikkhu
āloka·saññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti: yathā divā tathā
rattiṃ, yathā rattiṃ tathā divā. iti vivaṭena cetasā a·pariyonaddhena
sa·ppabhāsaṃ cittaṃ bhāveti. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā
bahulīkatā ñāṇa·dassana·ppaṭilābhāya saṃvattati.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati? idha, bhikkhave, bhikkhu
āloka·saññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti: yathā divā tathā
rattiṃ, yathā rattiṃ tathā divā. iti vivaṭena cetasā a·pariyonaddhena
sa·ppabhāsaṃ cittaṃ bhāveti. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā
bahulīkatā ñāṇa·dassana·ppaṭilābhāya saṃvattati.
And
what is the development of concentration that, when developed &
pursued, leads to the attainment of knowledge & vision? There is the
case where a monk attends to the perception of light and is resolved on
the perception of daytime [at any hour of the day]. Day [for him] is
the same as night, night is the same as day. By means of an awareness
open & unhampered, he develops a brightened mind. This is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision.
what is the development of concentration that, when developed &
pursued, leads to the attainment of knowledge & vision? There is the
case where a monk attends to the perception of light and is resolved on
the perception of daytime [at any hour of the day]. Day [for him] is
the same as night, night is the same as day. By means of an awareness
open & unhampered, he develops a brightened mind. This is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision.
katamā
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya
saṃvattati? idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti,
viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā
uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. ayaṃ,
bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya
saṃvattati.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya
saṃvattati? idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti,
viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā
uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. ayaṃ,
bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya
saṃvattati.
And
what is the development of concentration that, when developed &
pursued, leads to mindfulness & alertness? There is the case where
feelings are known to the monk as they arise, known as they persist,
known as they subside. Perceptions are known to him as they arise, known
as they persist, known as they subside. Thoughts are known to him as
they arise, known as they persist, known as they subside. This is the
development of concentration that, when developed & pursued, leads
to mindfulness & alertness.
what is the development of concentration that, when developed &
pursued, leads to mindfulness & alertness? There is the case where
feelings are known to the monk as they arise, known as they persist,
known as they subside. Perceptions are known to him as they arise, known
as they persist, known as they subside. Thoughts are known to him as
they arise, known as they persist, known as they subside. This is the
development of concentration that, when developed & pursued, leads
to mindfulness & alertness.
katamā
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya
saṃvattati? idha, bhikkhave, bhikkhu pañcasu upādāna·kkhandhesu
udayabbay·ānupassī viharati: iti rūpaṃ, iti rūpassa samudayo, iti
rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya
atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti
saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti
viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo ti. ayaṃ,
bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya
saṃvattati. imā kho, bhikkhave, catasso samādhi·bhāvanā.
ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya
saṃvattati? idha, bhikkhave, bhikkhu pañcasu upādāna·kkhandhesu
udayabbay·ānupassī viharati: iti rūpaṃ, iti rūpassa samudayo, iti
rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya
atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti
saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti
viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo ti. ayaṃ,
bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya
saṃvattati. imā kho, bhikkhave, catasso samādhi·bhāvanā.
And
what is the development of concentration that, when developed &
pursued, leads to the ending of the effluents? There is the case where a
monk remains focused on arising & falling away with reference to
the five clinging-aggregates: ‘Such is form, such its origination, such
its passing away. Such is feeling, such its origination, such its
passing away. Such is perception, such its origination, such its passing
away. Such are fabrications, such their origination, such their passing
away. Such is consciousness, such its origination, such its
disappearance.’ This is the development of concentration that, when
developed & pursued, leads to the ending of the effluents. These are
the four developments of concentration.
what is the development of concentration that, when developed &
pursued, leads to the ending of the effluents? There is the case where a
monk remains focused on arising & falling away with reference to
the five clinging-aggregates: ‘Such is form, such its origination, such
its passing away. Such is feeling, such its origination, such its
passing away. Such is perception, such its origination, such its passing
away. Such are fabrications, such their origination, such their passing
away. Such is consciousness, such its origination, such its
disappearance.’ This is the development of concentration that, when
developed & pursued, leads to the ending of the effluents. These are
the four developments of concentration.
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2020 June 30 Cultivating Boundless Love - AN III 63 Saṅkhitta Sutta - Iti 1.27 Mettābhāvanā Sutta
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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Aṭṭhaka Nipāta
AN 8.53 (A iv 280)
Saṅkhitta Sutta
— In brief —
[saṅkhitta]
The Buddha gives here to his former nurse eight criteria to discriminate whether a given statement belongs to his teaching or not, which may happen to be handy nowadays.
Note: info·bubbles on every Pali word
Pāḷi
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahā-vane kūṭāgāra-sālāyaṃ. Atha kho mahāpajāpatī gotamī yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca:
English
On one occasion, the Bhagavā was dwelling at Vesāli, in the Great Forest, in the Hall with the Peaked Roof. Then, Mahāpajāpatī Gotamī approached the Bhagavā; having drawn near, she paid homage to the Bhagavā and stood on one side. Standing on one side, Mahāpajāpatī Gotamī addressed the Bhagavā thus:
– Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yam·ahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyya nti.
– It would be good, Bhante, if the Bhagavā taught me the Dhamma in brief, so that, having heard the Dhamma from the Bhagavā, I may dwell solitary, secluded, diligent, ardent and resolute.
– Ye kho tvaṃ, gotami, dhamme jāneyyāsi: ‘ime dhammā sarāgāya saṃvattanti, no virāgāya; saṃyogāya saṃvattanti, no visaṃyogāya; ācayāya saṃvattanti, no apacayāya; mahicchatāya saṃvattanti, no appicchatāya; asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā; saṅgaṇikāya saṃvattanti, no pavivekāya; kosajjāya saṃvattanti, no vīriyārambhāya; dubbharatāya saṃvattanti, no subharatāyā’ ti, ekaṃsena, gotami, dhāreyyāsi: ‘n·eso dhammo n·eso vinayo n·etaṃ satthu-sāsana’ nti.
– Of these dhammas, Gotami, of which you may know: ‘These dhammas are conducive to passion, not to virāga; conducive to being fettered, not to being unfettered; conducive to accumulation, not to diminution; conducive to mahicchata, not to appicchata; conducive to dissatisfaction, not to satisfaction; conducive to socialization, not to solitude; conducive to laziness, not to application of vīriya; conducive to being burdensome, not to being unburdensome’, you can definitely hold: ‘This is not the Dhamma, this is not the Vinaya, this is not the instruction of the Teacher’.
Ye kho tvaṃ, gotami, dhamme jāneyyāsi: ‘ime dhammā virāgāya saṃvattanti, no sarāgāya; visaṃyogāya saṃvattanti, no saṃyogāya; apacayāya saṃvattanti, no ācayāya; appicchatāya saṃvattanti, no mahicchatāya; santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā; pavivekāya saṃvattanti, no saṅgaṇikāya; vīriyārambhāya saṃvattanti, no kosajjāya; subharatāya saṃvattanti, no dubbharatāyā’ ti, ekaṃsena, gotami, dhāreyyāsi: ‘n·eso dhammo n·eso vinayo n·etaṃ satthu-sāsana’ nti.
Of these dhammas, Gotami, of which you may know: ‘These dhammas are conducive to virāga, not to passion; conducive to being unfettered, not to being fettered; conducive to diminution, not to accumulation; conducive to appicchata, not to mahicchata; conducive to satisfaction, not to dissatisfaction; conducive to solitude, not to socialization; conducive to application of vīriya, not to laziness; conducive to being unburdensome, not to being burdensome’, you can definitely hold: ‘This is the Dhamma, this is the Vinaya, this is the instruction of the Teacher’.
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Verse 334. The Increase Of Craving
As creeping ivy craving grows
in one living carelessly.
Like this, one leaps from life to life
as ape in the forest seeking fruit.
Explanation:
Man’s craving grows like the creeper maluva. At the end, the creeper
destroys the tree. Like the monkey that is not happy with the fruit in
the tree, the man of craving keeps on jumping from one existence to
another.
Man’s craving grows like the creeper maluva. At the end, the creeper
destroys the tree. Like the monkey that is not happy with the fruit in
the tree, the man of craving keeps on jumping from one existence to
another.
Verse 335. How Craving Increases
Whomsoever in this world
this wretched clinging craving routs
for such a one do sorrows grow
as grass well-soaked with rain.
Explanation:
If some one is overcome by craving which is described as lowly and
poisonous, his sorrows grow as swiftly and profusely as birana grass,
after being exposed to repeated rains.
If some one is overcome by craving which is described as lowly and
poisonous, his sorrows grow as swiftly and profusely as birana grass,
after being exposed to repeated rains.
Verse 336. Escaping Craving
But whoever in the world
routs wretched craving hard to quell,
from such a one do sorrows fall
like water drops from lotus leaf.
Explanation:
Craving is a lowly urge. It is difficult to escape craving. But, in
this world, if someone were to conquer craving, sorrow will slip off
from him like water off a lotus leaf.
Craving is a lowly urge. It is difficult to escape craving. But, in
this world, if someone were to conquer craving, sorrow will slip off
from him like water off a lotus leaf.
Verse 337. Uprooting Craving
Prosperity to you, I say,
to all assembled here!
When needing grass’s fragrant root
so craving extirpate.
Don’t let Mara break you again
and again as a torrent a reed!
Explanation:
All those here assembled, may you all be well. I will advise you
towards your well-being. The person who is keen to get sweet-smelling
usira roots must first dig up the birana grass roots. In the same way,
dig up the roots of craving. If you did that, Mara - death - will not
torture you over and over like a flood crushing reed.
All those here assembled, may you all be well. I will advise you
towards your well-being. The person who is keen to get sweet-smelling
usira roots must first dig up the birana grass roots. In the same way,
dig up the roots of craving. If you did that, Mara - death - will not
torture you over and over like a flood crushing reed.
Verse 338. Craving Uneradicated Brings Suffering Over and Over
As tree though felled shoots up again
it its roots are safe and firm
so this dukkha grows again
while latent craving’s unremoved.
Explanation:
Even when a tree has been cut down, it will grow up again if its roots
are strong and unharmed. Similarly, when traces of craving remain, the
suffering is likely to arise again and again.
Even when a tree has been cut down, it will grow up again if its roots
are strong and unharmed. Similarly, when traces of craving remain, the
suffering is likely to arise again and again.
Verse 339. Caught In The Currents Of Craving
For whom the six and thirty streams
so forceful flow to seeming sweet
floods of thought that spring from lust
sweep off such wrong viewholder.
Explanation:
If in a person the thirty-six streams flow strongly towards pleasurable
thoughts, that person of depraved views will be carried away on those
current of craving.
If in a person the thirty-six streams flow strongly towards pleasurable
thoughts, that person of depraved views will be carried away on those
current of craving.
Verse 340. The Creeper of Craving
Everywhere these streams are swirling,
up-bursting creepers rooted firm.
Seeing the craving-creeper there
with wisdom cut its root!
Explanation:
The streams of craving flow towards objects everywhere. As a result, a
creeper springs up and flourishes. The wise, when they see this creeper,
should cut its root with wisdom.
The streams of craving flow towards objects everywhere. As a result, a
creeper springs up and flourishes. The wise, when they see this creeper,
should cut its root with wisdom.
Verse 341. Bliss Does Not Come Through Craving
To beings there are pleasures streaming
sticky with desire,
steeped in comfort, happiness seeking,
such ones do come to birth, decay.
Explanation:
Craving arises in people like flowing streams. These flow towards
pleasure and sensual satisfaction. Such people who are bent on pleasure
will experience repeated cycles of birth and decay.
Craving arises in people like flowing streams. These flow towards
pleasure and sensual satisfaction. Such people who are bent on pleasure
will experience repeated cycles of birth and decay.
Verse 342. The Bonds That Entrap Men
Who follow craving are assailed,
they tremble as the hare ensnared,
held fast by fetter and by bonds
so long they come to dukkha again.
Explanation:
Surrounded by craving the masses tremble like a hare caught in a trap.
Shackled by ten fetter and seven sangas, men and women suffer again and
again over a long period of time.
Surrounded by craving the masses tremble like a hare caught in a trap.
Shackled by ten fetter and seven sangas, men and women suffer again and
again over a long period of time.
Verse 343. Nibbana By Shunning Craving
Who follow craving are assailed,
they tremble as the hare ensnared,
so let a bhikkhu craving quell
whose aim is passionlessness
Explanation:
Surrounded by craving the masses tremble like a hare caught in a trap.
Therefore, a monk desiring to attain detachment - Nibbana - should shun
craving.
Surrounded by craving the masses tremble like a hare caught in a trap.
Therefore, a monk desiring to attain detachment - Nibbana - should shun
craving.
Verse 344. Freed From Craving Runs Back To Craving
Who without woodness inclines to the wood.
Free in the wood to woodness returns.
Do now regard that person well
who free returns to fetter.
Explanation:
Having left the forest of desire he takes to the forest of the practice
(i.e. the life of a monk); but when he is free from the forest of
desire he rushes back to that very forest. Come, look at that man who
having become free rushes back into that very bondage.
Having left the forest of desire he takes to the forest of the practice
(i.e. the life of a monk); but when he is free from the forest of
desire he rushes back to that very forest. Come, look at that man who
having become free rushes back into that very bondage.
Verse 345. Bonds Of Attachment
Neither of iron nor wood nor hemp
is bond so strong, proclaim the wise,
as passion’s yearn for sons, for wives,
for gems and ornaments.
Explanation:
The yearning for sons and wives are a stronger attachment than all the
physical bonds made of iron, wood or hemp. Therefore, consider how to
deal with this basic desire with wisdom.
The yearning for sons and wives are a stronger attachment than all the
physical bonds made of iron, wood or hemp. Therefore, consider how to
deal with this basic desire with wisdom.
Verse 346. Bonds Are Strong, But The Wise Get Rid Of Them
That bond is strong, proclaim the wise,
down-dragging, pliable, hard to lose.
This passion severed, they wander forth
forsaking sensual pleasures.
Explanation:
The wise agree that this is a strong bond. It tends to deprave. Though
this seems a lax knot, it is difficult to untie it to be free. However
difficult the process is, freeing themselves from yearning for sensual
pleasures, the wise leave household life and become ascetics.
The wise agree that this is a strong bond. It tends to deprave. Though
this seems a lax knot, it is difficult to untie it to be free. However
difficult the process is, freeing themselves from yearning for sensual
pleasures, the wise leave household life and become ascetics.
Verse 347. Spider Web Of Passion
Ensnared in passion back they fall
as spider on a self-spun web.
This passion severed, wander the wise
forsaking dukkha all.
Explanation:
Beings who are infatuated with lust fall back into the stream of
craving they have generated, just as a spider does in the web it has
spun. The wise cutting off the bound of craving, walk on resolutely,
leaving all ills (dukkha) behind.
Beings who are infatuated with lust fall back into the stream of
craving they have generated, just as a spider does in the web it has
spun. The wise cutting off the bound of craving, walk on resolutely,
leaving all ills (dukkha) behind.
Verse 348. Reaching The Further Shore
Let go before, let go the after,
let go the middle, beyond the becoming.
With mind released in every way
you’ll come no more to birth, decay.
Explanation:
Give up the past, give up the future, give up the present. Having
reached the end of existence, with a mind free (of all conditioned
things), you will not again undergo birth and decay.
Give up the past, give up the future, give up the present. Having
reached the end of existence, with a mind free (of all conditioned
things), you will not again undergo birth and decay.
Verse 349. Craving Tightens Bonds
For one who’s crushed by thinking much
excessive lust from beauty’s sight,
for that one craving grows the more,
that one makes strong the bonds.
Explanation:
In those whose minds are agitated and assailed by doubts and
suspicions, whose passions and sensualities are sharpened, craving
increases more and more. This makes the bonds tighter.
In those whose minds are agitated and assailed by doubts and
suspicions, whose passions and sensualities are sharpened, craving
increases more and more. This makes the bonds tighter.
Verse 350. He Cuts Off Bonds Of Mara
But who delights in calming thoughts
develops constant mindfulness,
that one indeed will make an End,
will sever Mara’s bonds.
Explanation:
He who is constantly engaged in dispelling the doubts and suspicions
that assail the mind, is earnest and ever alert, looks on the world of
reality as not pleasant. He will eradicate craving and will cut off
bonds of death.
He who is constantly engaged in dispelling the doubts and suspicions
that assail the mind, is earnest and ever alert, looks on the world of
reality as not pleasant. He will eradicate craving and will cut off
bonds of death.
Verse 351. The Person Who Has Reached The Goal
One who’s fearless, reached the End,
of craving and of blemish free,
who has becoming’s thorn plucked out,
has this, a final body.
Explanation:
He has come to cessation. He has reached the goal of his monastic life.
He is free of fear, craving and is blemishless. He has broken the
thorns of existence. This is his final being.
He has come to cessation. He has reached the goal of his monastic life.
He is free of fear, craving and is blemishless. He has broken the
thorns of existence. This is his final being.
Verse 352. The Man Of Great Wisdom
One of clinging-craving free,
who’s skilled in way of chanting,
knowing the wording-sequence,
of what precedes and follows,
possessed of final body,
one greatly wise, great person called.
Explanation:
He is free of craving and devoid of grasping. He is well versed in
etymology and in usages. He is aware of characters and their deployment
into combinations. He knows the sequence of letters. He knows the old
dialect. This is his last body. That person is a great wise man.
He is free of craving and devoid of grasping. He is well versed in
etymology and in usages. He is aware of characters and their deployment
into combinations. He knows the sequence of letters. He knows the old
dialect. This is his last body. That person is a great wise man.
Verse 353. Buddha Is Teacherless
Beyond all beings, wise to all,
unsoiled by dhamma all am I,
left all and freed by craving’s end,
by self I’ve known, whom teacher call?
Explanation:
I have overcome all, I know all, I am detached from all, I have given
up all; I am liberated from moral defilements having eradicated craving.
Having comprehended the four noble truths by myself, whom shall I point
out as my teacher.
I have overcome all, I know all, I am detached from all, I have given
up all; I am liberated from moral defilements having eradicated craving.
Having comprehended the four noble truths by myself, whom shall I point
out as my teacher.
Verse 354. The Conquest Of All Suffering
Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.
Explanation:
The gift of Dhamma excels all others gifts; the taste of Dhamma excels
all other tastes; delight in the Dhamma excels all other delights. The
eradication of craving overcomes all ills.
The gift of Dhamma excels all others gifts; the taste of Dhamma excels
all other tastes; delight in the Dhamma excels all other delights. The
eradication of craving overcomes all ills.
Verse 355. Wealth Destroys The Ignorant
Riches ruin a foolish one
but not one seeking the Further Shore,
craving for wealth a foolish one
is ruined as if ruining others.
Explanation:
Wealth destroys the foolish; but it cannot destroy those who seek the
other shore (i.e. Nibbana). By his craving for wealth the fool destroys
himself, as he would destroy others.
Wealth destroys the foolish; but it cannot destroy those who seek the
other shore (i.e. Nibbana). By his craving for wealth the fool destroys
himself, as he would destroy others.
Verse 356. Those Without The Bane Of Passion
Weeds are a fault of fields,
lust’s a human fault,
thus offerings to the lustless
bear abundant fruit.
Explanation:
Fields have grasses as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the passionless ones.
Fields have grasses as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the passionless ones.
Verse 357. Those Without The Bane Of Ill-Will
Weeds are a fault of fields,
hate’s a human fault,
hence offerings to the hateless
bear abundant fruit.
Explanation:
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to those without ill-will.
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to those without ill-will.
Verse 358. Those Without The Bane Of Illusion
Weed are the fault of fields,
delusion, human’s faults,
so gifts to the undeluded
bear abundant fruit.
Explanation:
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the one without illusion.
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the one without illusion.
Verse 359. Those Without The Bane Of Greed
Weed are the fault of fields,
delusion, human’s faults,
so gifts to the desireless
bear abundant fruit.
Explanation:
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the one without desire.
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the one without desire.
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How many languages are there in the world?
When
a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak and human natural (Prakrit) language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living speices have their own natural languages for communication. 117 languages are translated by https://translate.google.comin
15) Classical Basque- Euskal klasikoa,
16) Classical Belarusian-Класічная беларуская,
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
18) Classical Bosnian-Klasični bosanski,
19) Classical Bulgaria- Класически българск,
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