Let us start our journey into Jhānavibhaṅga which is a key aspect to understand how to do Jhānas effectively.
1.Suttantabhājanīya
Idha bhikkhu pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṁ jāgariyānuyogamanuyutto sātaccaṁ nepakkaṁ bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyutto.
Herein, a bhikkhu dwells directed by monastic rules, endowed with appropriate attitude and behaviour, fearing even an minutest faults, observing (the precepts) he trains himself in the precepts, guarding the sense doors, moderation in eating, in the first watch of the night and in the last watch of the night being aware and not sleeping, with intense effort, prudence, practising bodhipakkiya dhammā (37 factors of awakening) and in intense yoking in meditation (bhāvanānu-yoga)
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
he, while approaching and in departing, being aware; in looking ahead and in looking around being aware; in bending and in stretching being aware; in bearing the outer robe, the alms-bowl and the under robe, being aware; in eating, in drinking, in chewing, in tasting, being aware; in obeying the calls of nature being aware; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, he being aware
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ.
he then approaches a secluded place, like a forest, foot of a tree, a mountain, a wadi, a hill cave, a cemetery, a remote forest, desolate open place, a heap of straw, having little noise, having little tumult, free from the contact of humans, secretive from men, suitable for austerity
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
having gone to a forest or having gone to the foot of a tree or having gone to an empty hut, sits folding (the legs) crosswise, holding the body erect, setting up awareness in front (of his nostrils)
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
He, removing intent to possess what belongs to others or for anything in the world dwells with cittā freed from covetousness; he cleanses his cittā of covetousness.
Removing illwill and aversion he dwells having cittā without illwill, compassionate for the welfare of all living beings; he cleanses his cittā of illwill | and aversion.
Removing sloth and torpor he dwells freed from sloth and torpor, having bright perception, mindful and aware; he cleanses his cittā of sloth and torpor.
Removing distraction and remorse he dwells without distraction having internally quiet cittā; he cleanses his cittā of distraction and remorse.
Removing doubt, and overcoming it, he dwells without uncertainty as to attain moral states; he cleanses his cittā of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati;
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati;
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati;
sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja viharati;
sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja viharati;
sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja viharati;
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Abandoning these five hindrances which are mental corruptions that attenuate wisdom, he, remains aloof from sense pleasures, aloof from immoral activities, attains and dwells in the first jhāna accompanied by any gross object for meditation, accompanied by subtle objects after the gross objects fades away, having thus able to discriminate appropriately gets joy and pleasure achieved through it.
Ending gross and subtle objects followed by internal satisfaction and cittā in ‘cool’ state he attains and dwells in the second jhāna with equipoise and enters samādhi, without gross and subtle objects but with joy and pleasure achieved through it.
Ending joy and giving up the desire of it, establishes equanimity and being aware of it, remains and experiences body filled with pleasure which the noble one’s declare: “with pleasure achieved due to equanimity” he enters and stays in the third jhāna
Removing the pleasure and pain and also previously mental pleasure and pain which then neutral feeling also fades away, remains and establishes in “equanimity” which is the sign of the fourth jhāna and he remains in that.
He then removes perception of form(objects) which strikethrough in the mind, then suppresses diversity of perceptions in order to attain “infinite space” and enters that and stays in infinite space.
With ending of infinite space, he enters and dwells into infinite consciousness.
With ending of infinite consciousness, he enters and dwells into no-thingness
With ending of “no-thingness” he enters and dwells into neither perception nor non perception where one cannot say that he is conscious or unconsciousness of anything that is happening.
Now in detail relating to Mātikā
“Idhā”ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṁ ādāye, imasmiṁ dhamme, imasmiṁ vinaye, imasmiṁ dhammavinaye, imasmiṁ pāvacane, imasmiṁ brahmacariye, imasmiṁ satthusāsane.Tena vuccati “idhā”ti.
“Herein” means: Of this view, of this ability (to comprehend), of this choice, in this holding (i.e., the view that is held), in this truth, in this discipline, in this doctrine, in this exposition, in | this supreme practice, in this teaching of the Teacher. Therefore this is called “herein”.
“Bhikkhū”ti samaññāya bhikkhu, paṭiññāya bhikkhu, bhikkhatīti bhikkhu, bhikkhakoti bhikkhu, bhikkhācariyaṁ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṁ akusalānaṁ dhammānaṁ bhikkhu, odhiso kilesānaṁ pahānā bhikkhu, anodhiso kilesānaṁ pahānā bhikkhu, sekkho bhikkhu, asekkho bhikkhu, nevasekkhanāsekkho bhikkhu, aggo bhikkhu, bhadro bhikkhu, maṇḍo bhikkhu, sāro bhikkhu, samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno bhikkhu.
“Bhikkhu” means: Bhikkhu by designation; bhikkhu by acknowledgment; bhikkhu because of mendicancy; bhikkhu by habit of mendicancy; bhikkhu by reaching (the stage of) going for alms; bhikkhu by wearing cut up cloth; bhikkhu by destroying immoral states; bhikkhu by having destroyed immoral states; bhikkhu by the limited abandoning of manipulation; bhikkhu by the unlimited abandoning of manipulation; bhikkhu by (being) of the seven supramundane stages; bhikkhu by (being) of the final supramundane stage; bhikkhu by (being) neither of the seven supramundane stages nor of the final supramundane stage; bhikkhu by excellence (of attainment); bhikkhu by goodness; bhikkhu by fineness (of quality); bhikkhu by (having) essential principles; ordained bhikkhu by the united Saṅgha by means of faultless, reasonable action having declaration as the fourth (item).
“Pātimokkhan”ti sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mokkhaṁ pāmokkhaṁ kusalānaṁ dhammānaṁ samāpattiyā.
“Saṁvaro”ti kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo. “Saṁvuto”ti iminā pātimokkhasaṁvarena upeto hoti samupeto, upāgato
samupāgato upapanno sampanno samannāgato.Tena vuccati
“pātimokkhasaṁvarasaṁvuto”ti.
“Bonding with liberation ” means: establishing morality, following restraint from the beginning, checking restraint, liberating, complete liberation, ploughing good deeds, states.
“Restraint” means: Bodily non-offensive, verbal non-offensive, both bodily and verbal non-offensive.
“Shut-out” means: Practice of restraint with an intention of liberation, he having accepted it, completely accepted it, arrived, complletely arrived, attained, completely attained in liberating and hence said to be bonding with liberation with an intent to restrain and shut-off immoral things.
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati.Tena vuccati “viharatī”ti.
“Reside” means: Takes any of the four postures, stays, protects, going with it, maintains, turns about, and resides. Therefore this is called “resides”.
“Ācāragocarasampanno”ti atthi ācāro, atthi anācāro.
Tattha katamo anācāro?Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo— ayaṁ vuccati “anācāro”.
Sabbampi dussīlyaṁ anācāro. Idhekacco veḷudānena vā pattadānena vā pupphadānena vā phaladānena vā sinānadānena vā dantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṁ kappeti— ayaṁ vuccati “anācāro”.
Tattha katamo ācāro?Kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo—ayaṁ vuccati “ācāro”.
Sabbopi sīlasaṁvaro ācāro. Idhekacco na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na dantakaṭṭhadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṁ kappeti—ayaṁ vuccati “ācāro”.
“Gocaro”ti atthi gocaro, atthi agocaro.
Tattha katamo agocaro?Idhekacco vesiyāgocaro vā hoti vidhavāgocaro vā thullakumārigocaro vā paṇḍakagocaro vā bhikkhunigocaro vā pānāgāragocaro vā, saṁsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṁsaggena; yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, tathārūpāni kulāni sevati bhajati payirupāsati—ayaṁ vuccati “agocaro”.
Tattha katamo gocaro?Idhekacco na vesiyāgocaro hoti na vidhavāgocaro na thullakumārigocaro na paṇḍakagocaro na bhikkhunigocaro na pānāgāragocaro, asaṁsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṁsaggena; yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukakāmāni yogakkhemakāmāni bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, tathārūpāni kulāni sevati bhajati payirupāsati—ayaṁ vuccati “gocaro”.Iti iminā ca ācārena iminā ca gocarena upeto hoti …pe… samannāgato.Tena vuccati “ācāragocarasampanno”ti.
“Proper behaviour and suitable alms practice” means: There is (proper) behaviour; there is improper behaviour.
Therein what is improper behaviour? Bodily offence, verbal offence, both bodily and verbal offence. This is called improper behaviour. Also all wrong morality is improper behaviour. Herein a certain one makes a living by giving bamboo shoots or by giving betel-leaves or by giving bunch of flowers or by giving fruits or by giving soap powder or by giving tooth sticks or by bootlicking behaviour or by kidney-bean soup behaviour [one who does not give entire truth but like a soup] or by petting of children behaviour or by being a foot messenger or by any other wrong livelihood rejected by the Buddha. This is called improper behaviour.
Therein what is (proper) behaviour? Bodily non-transgression, verbal non-transgression, both bodily and verbal non-transgression. This is called (proper) behaviour. Also all moral restraint is (proper) behaviour. Herein a certain one makes a living by not giving bamboo shoots, by not giving betel-leaves, by not giving bunch of flowers, by not giving fruits, by not giving soap powder, by not giving tooth sticks, by non-bootlicking behaviour, by non-kidney bean soup behaviour, [one who gives complete information as in no-soup] by non-petting of children behaviour, by not being a foot messenger nor by any other wrong livelihood rejected by the Buddha. This is called (proper) behaviour.
“Alms resort” means: There is (suitable) alms place; there is unsuitable alms place.
Therein what is unsuitable alms place? Herein a certain one visits to prostitutes for alms or place of widows for alms or place of spinsters for alms or place of eunuchs for alms or place of to bhikkhunis for alms or place of public houses for alms; he dwells consorting with kings, with kings’ ministers, with heretics, with followers of heretics in unbefitting relationship; also those families with no confidence, who are displeased, who are not having mindset of benevolence, who are abusive and censuring, who are ill-wishers, who are wishers of adversity, wishers of discomfort, who do not wish for safety from the bonds for bhikkhus, for bhikkhunis, for male devotees, for female devotees; such families he depends on, approaches, frequents. This is called unsuitable alms place.
Therein what is suitable alms place? Herein a certain one does not visit prostitutes for alms, does not visits widows for alms, does not visits spinsters for alms, does not visits eunuchs for alms, does not visits bhikkhunis for alms, does not visit public houses for alms; he dwells not consorting with kings, with kings’ ministers, with heretics, with followers of heretics in unbefitting relationship; however, those families with confidence, who are pleased, who are having mindset of benevolence, (whose houses) are radiant with yellow robes, (whose houses abound with) the draught of entering and departing bhikkhus, who are well wishers, wishers of welfare, wishers of comfort, who wish for safety from the bonds for bhikkhus, for bhikkhunis, for male devotees, for female devotees; | such families he depends on, approaches, frequents. This is called (suitable) alms resort. Thus of this (proper) behaviour and of this (suitable) alms resort he is possessed,* furnished. Therefore this is called “endowed with (proper) behaviour and a (suitable) alms resort”.
Aṇumattesu vajjesu bhayadassāvī”ti. Tattha katame aṇumattā vajjā? Yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṁyamakaraṇīyāni saṁvarakaraṇīyāni cittuppādakaraṇīyāni manasikārapaṭibaddhāni— ime vuccanti “aṇumattā vajjā”. Iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca nissaraṇadassāvī ca. Tena vuccati “aṇumattesu vajjesu bhayadassāvī”ti
Seeing peril in (his) slightest faults” means: Therein what are slightest faults? Those faults which are trifling, insignificant, light, said to be light and which should cause mastery, should cause restraint, should cause the rise of consciousness, should attract attention. These are called slightest faults. Thus in these slightest faults he sees fault, he sees peril, he sees danger, he sees escape (there from). Therefore this is called “seeing peril in (his) slightest faults
“Samādāya sikkhati sikkhāpadesū”ti.Tattha katamā sikkhā?Catasso sikkhā—bhikkhūnaṁ bhikkhusikkhā, bhikkhunīnaṁ bhikkhunisikkhā, upāsakānaṁ upāsakasikkhā, upāsikānaṁ upāsikasikkhā.Imā vuccanti “sikkhāyo”.Iti imāsu sikkhāsu sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ samādāya vattati. Tena vuccati “samādāya sikkhati sikkhāpadesū”ti.
“Observing (the precepts) he trains himself in the precepts” means: Therein what are the precepts? Four types of precepts are: For bhikkhus, bhikkhu precepts; for bhikkhunis, bhikkhuni precepts; for male devotees, male devotee precepts; for female devotees, female devotee precepts. These are called the precepts.
Thus he exists observing these precepts exclusively, completely, without remainder, entirely. Therefore this is called “observing (the precepts) he trains himself in the precepts”
“Indriyesu guttadvāro”ti atthi indriyesu guttadvāratā, atthi aguttadvāratā.
Tattha katamā indriyesu aguttadvāratā?Idhekacco cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati.
Sotena saddaṁ sutvā …pe…
ghānena gandhaṁ ghāyitvā …pe…
jivhāya rasaṁ sāyitvā …pe…
kāyena phoṭṭhabbaṁ phusitvā …pe…manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati.Yā imesaṁ channaṁ indriyānaṁ agutti agopanā anārakkho asaṁvaro—ayaṁ vuccati “indriyesu aguttadvāratā”.
“Guarded as to the doors of the controlling faculties” means: There is guarding as to the doors of the controlling faculties; there is not guarding as to the doors.
Therein what is “not guarding as to the doors of the controlling faculties”?
Herein a certain one seeing a visible (object) with the eye takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the faculty of eye, greed and mental disagreeability, evil bad states would follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of eye; he does not undertake restraint in the controlling faculty of eye.
Hearing an audible (object) with the ear…
Smelling an odorous (object) with the nose…
Tasting a sapid (object) with the tongue…
Touching a tangible (object) with the body…
Cognizing an ideational (object) with the mind takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, greed and mental disagreeability, evil bad states would follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of mind; he does not undertake restraint in the controlling faculty of mind.
That which of these six controlling faculties is not guarding, not being guarded, not safeguarding, not restraint. This is called “not guarding as to the doors of the controlling faculties”.
Tattha katamā indriyesu guttadvāratā?Idhekacco cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
Sotena saddaṁ sutvā …pe…
ghānena gandhaṁ ghāyitvā …pe…
jivhāya rasaṁ sāyitvā …pe…
kāyena phoṭṭhabbaṁ phusitvā …pe…manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.Ñatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.Yā imesaṁ channaṁ indriyānaṁ gutti gopanā ārakkho saṁvaro—ayaṁ vuccati “indriyesu guttadvāratā”.Imāya indriyesu guttadvāratāya upeto hoti samupeto …pe…samannāgato.Tena vuccati “indriyesu guttadvāro”ti.
Therein what is “guarding as to the doors of the controlling faculties”? Herein a certain one seeing a visible (object) with the eye does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of eye, greed and mental disagreeability, evil bad states would follow. He exercises restraint thereof; he safeguards the controlling faculty of eye; he undertakes restraint in the controlling faculty of eye. Hearing an audible (object) with the ear…
Smelling an odorous (object) with the nose…
Tasting a sapid (object) with the tongue…
Touching a tangible (object) with the body…
Cognizing an ideational (object) with the mind does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, greed and mental disagreeability, evil bad states would follow. He exercises restraint thereof; he safeguards the controlling faculty of mind; he undertakes restraint in the controlling faculty of mind.
That which of these six controlling faculties is guarding, being guarded, safeguarding, restraint. This is called “guarding as to the doors of the controlling faculties”. Of this guarding as to the doors of the controlling faculties he is possessed, well possessed, furnished. Therefore this is called “guarded as to the doors of the controlling faculties”.
“Bhojane mattaññū”ti atthi bhojane mattaññutā, atthi bhojane amattaññutā.
Tattha katamā bhojane amattaññutā?Idhekacco appaṭisaṅkhā ayoniso āhāraṁ āhāreti davāya madāya maṇḍanāya vibhūsanāya.Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—ayaṁ vuccati “bhojane amattaññutā”ti.
Tattha katamā bhojane mattaññutā?Idhekacco paṭisaṅkhā yoniso āhāraṁ āhāreti—“neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi yātrā ca me bhavissati anavajjatā ca phāsu vihāro cā”ti.Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane—ayaṁ vuccati “bhojane mattaññutā”.Imāya bhojane mattaññutāya upeto hoti …pe… samannāgato.Tena vuccati “bhojane mattaññū”ti.
“In food knowing the right amount” means: There is, “in food knowing the right amount”; there is, “in food not knowing the right amount”.
Therein what is “in food not knowing the right amount”? Herein a certain one not reflecting, improperly takes food for pleasurable pursuits, for pride, for physical charm, for fine physique. That which therein is dissatisfaction, not knowing the right amount, not reflecting on food. This is called “in food not knowing the right amount”.
Therein what is “in food knowing the right amount”? Herein a certain one reflecting, properly takes food, not for pleasurable pursuits, not for pride, not for physical charm, not for fine physique (but) just enough for stabilizing and maintaining this body, for alleviating the pangs (of hunger), for furthering supreme practice; (thinking) thus, this old feeling (i.e., discomfort) I destroy; I will not produce a new feeling (i.e., satiety); and there will be for me sustenance, absence of fault and dwelling comfortably. That which therein is satisfaction, knowing the right amount, reflecting on food. This is called “in food knowing the right amount”. Of this knowing the right amount in food he is possessed,* furnished. Therefore this is called “in food knowing the right amount”.
Kathañca bhikkhu pubbarattāpararattaṁ jāgariyānuyogamanuyutto hoti?Idha bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamayāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimayāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā, rattiyā pacchimayāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Evaṁ bhikkhu pubbarattāpararattaṁ jāgariyānuyogamanuyutto.
And how does a bhikkhu in the first watch of the night and in the last watch of the night practise the practice of vigilance? Herein a bhikkhu during the day while pacing up and down, while sitting, cleanses his consciousness of obstructive states; during the first watch of the night while pacing up and down, while sitting, he cleanses his consciousness of obstructive states; during the middle watch of the night he lies down on the right side in the lion posture, putting one leg slightly displaced upon the other, mindful, aware, attentive to the idea of arising; during the last watch of the night, he, having arisen, while pacing up and down, while sitting, cleanses his consciousness of obstructive states. Thus a bhikkhu in the first watch of the night and in the last watch of the night practises the practice of vigilance.
“Sātaccan”ti.Yo cetasiko vīriyārambho …pe… sammāvāyāmo (refer to VB5 under vīriyindriyaṁ)
[Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ—idaṁ vuccati “vīriyindriyaṁ”]
“Intense effort” means: That which is the arousing of mental energy… right effort.
[Therein what is controlling faculty of energy? That which is the arousing of mental energy, toiling, endeavour, aspiring, effort, zeal, perseverance, vigour, stability, unfaltering endeavour, not relinquishing wish, not relinquishing the task, firm hold of the task, energy, controlling faculty of energy, power of energy. This is called controlling faculty of energy.]
“Nepakkan”ti.
Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi
Prudence or forethought means:
That which is wisdom, understanding, investigation, research, truth investigation, discernment, discrimination, differentiation, erudition, proficiency, subtlety, analysis, consideration, breadth, sagacity, guidance, insight, awareness, provoke, wisdom, controlling faculty of wisdom, power of wisdom, sword of wisdom, tower of wisdom, light of wisdom, lustre of wisdom, splendour of wisdom, jewel of wisdom, absence of dullness, truth investigation, right view
“Bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyutto”ti.Tattha katame bodhipakkhikā dhammā?Satta bojjhaṅgā—satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.Ime vuccanti “bodhipakkhikā dhammā”.
Iti te bodhipakkhike dhamme āsevati bhāveti bahulīkaroti.Tena vuccati “bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyutto”ti.
“Practising the development of awakening states” means: Therein what are awakening states?
The seven awakening factors (viz.,) mindfulness-awakening -factor, truth investigation-awakening-factor, energy-awakening-factor, joy-awakening-factor, calmness-awakening-factor, concentration-awakening-factor, equanimity-awakening-factor. These are called awakening states. Thus these awakening states he pursues, develops, repeats. Therefore this is called “practising the development of awakening states”.
Kathañca bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti;gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti?Idha bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sato sampajānakārī hotīti.
And how, monks, does a monk act with wise awareness in going forward and returning? He acts with wise awareness in looking ahead and looking around, in bending and stretching his limbs, in wearing his robe and carrying his bowl and outer robe. He acts with wise awareness in eating, drinking, chewing, and savoring. He acts with wise awareness in excreting and urinating. He acts with wise awareness in walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent
Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati— ayaṁ vuccati “sati”.
Anussati – Recollection, the ability to remember the past.
Paṭissati – Memory, the act of recalling.
Saraṇatā – Remembrance, the quality of bringing things to mind.
Dhāraṇatā – Retention, holding things in the mind and not letting them slip away.
Apilāpanatā – Non-distraction, the mind not scattering or becoming confused.
Asammussanatā – Non-forgetting, absence of confusion or delusion.
Satindriyaṁ – The faculty of mindfulness, one of the spiritual faculties.
Satibalaṁ – The strength or power of mindfulness.
Sammāsati – Right mindfulness, part of the Noble Eightfold Path.
“Sampajāno”ti tattha katamaṁ sampajaññaṁ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi— idaṁ vuccati “sampajaññaṁ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti pe… samannāgato. Evaṁ bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
Yā – which paññā – wisdom pajānanā – understanding, knowing
vicayo – investigation pavicayo – examination, further investigation
dhammavicayo – investigation of phenomena
sallakkhaṇā – observation upalakkhaṇā – noticing, perception
paccupalakkhaṇā – discernment, recognition
paṇḍiccaṁ – skillfulness, intelligence kosallaṁ – proficiency, ability
nepuññaṁ – expertise vebhabyā – versatility cintā – reflection
upaparikkhā – scrutiny, critical examination
bhūrīmedhā – great intelligence pariṇāyikā – leading, guiding
vipassanā – insight, clear seeing sampajaññaṁ – wise awareness
patodo – stimulus, urging paññā – wisdom
paññindriyaṁ – the faculty of wisdom
paññābalaṁ – the strength of wisdom
paññāsatthaṁ – the weapon of wisdom
paññāpāsādo – the confidence of wisdom
paññāāloko – the light of wisdom
paññāobhāso – the radiance of wisdom
paññāpajjoto – the lamp of wisdom
paññāratanaṁ – the jewel of wisdom
amoho – non-delusion, clarity dhammavicayo – investigation of Dhamma
sammādiṭṭhi – right view, part of the Noble Eightfold Path
“Vivittan”ti santike cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. Tena taṁ vivittaṁ. Dūre cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. Tena taṁ vivittaṁ.
“Vivittan”ti – “Vivitta (secluded)” santike – near, close by cepi – even if senāsanaṁ – dwelling place, abode hoti – is tañca – and that anākiṇṇaṁ – not crowded, not full of gahaṭṭhehi – householders (laypeople) pabbajitehi – renunciants (monks or those who have left the lay life) Tena – by that taṁ – that vivittaṁ – is secluded.
Dūre – far away cepi – even if senāsanaṁ – dwelling place, abode hoti – is
tañca – and that anākiṇṇaṁ – not crowded, not full of gahaṭṭhehi – householders (laypeople) pabbajitehi – renunciants (monks or those who have left the lay life)
Tena – by that taṁ – that vivittaṁ – is secluded.
Explanation: This passage explains what is meant by “vivitta” or “secluded.” Seclusion, according to this explanation, is not necessarily about physical distance but about the absence of distractions or crowding by householders (laypeople) or renunciants (monks). Whether the place is near or far, as long as it is free from disturbances and people, it is considered secluded or suitable for contemplative practice.
“Senāsanan”ti mañcopi senāsanaṁ, pīṭhampi senāsanaṁ, bhisipi senāsanaṁ, bibbohanampi senāsanaṁ, vihāropi senāsanaṁ, aḍḍhayogopi senāsanaṁ, pāsādopi senāsanaṁ, aṭṭopi senāsanaṁ, māḷopi senāsanaṁ, leṇampi senāsanaṁ, guhāpi senāsanaṁ, rukkhamūlampi senāsanaṁ, veḷugumbopi senāsanaṁ. Yattha vā pana bhikkhū paṭikkamanti sabbametaṁ senāsanaṁ.
“Senāsana” (dwelling place) means:
A cot is a dwelling place, a bench is a dwelling place, a straw mat is a dwelling place, a (wooden) plank is a dwelling place, a monastery is a dwelling place, a half-roofed shelter is a dwelling place, a palace is a dwelling place, a watchtower is a dwelling place, a pavilion is a dwelling place, a cave is a dwelling place, the root of a tree is a dwelling place, and a bamboo grove is a dwelling place.
Wherever monks retreat for rest or contemplation, all of this is considered a dwelling place.
“Araññan”ti nikkhamitvā bahi indakhīlā sabbametaṁ araññaṁ.
“Rukkhamūlan”ti rukkhamūlaṁyeva rukkhamūlaṁ. Pabbatoyeva pabbato. Kandarāyeva kandarā. Giriguhāyeva giriguhā. Susānaṁyeva susānaṁ. Abbhokāsoyeva abbhokāso. Palālapuñjoyeva palālapuñjo
“Arañña” (forest) means:
Having gone outside the city boundary post, all of that is considered forest.
“Rukkhamūla” (tree root) means:
A tree root is just a tree root. A mountain is just a mountain. A ravine is just a ravine. A mountain cave is just a mountain cave. A cemetery is just a cemetery. An open space is just an open space. A heap of straw is just a heap of straw.
“Vanapatthan”ti dūrānametaṁ senāsanānaṁ adhivacanaṁ.
“Vanapatthan”ti vanasaṇḍānametaṁ senāsanānaṁ adhivacanaṁ.
“Vanapatthan”ti bhīsanakānametaṁ senāsanānaṁ adhivacanaṁ.
“Vanapatthan”ti salomahaṁsānametaṁ senāsanānaṁ adhivacanaṁ.
“Vanapatthan”ti pariyantānametaṁ senāsanānaṁ adhivacanaṁ.
“Vanapatthan”ti na manussūpacārānametaṁ senāsanānaṁ adhivacanaṁ.
“Vanapatthan”ti durabhisambhavānametaṁ senāsanānaṁ adhivacanaṁ.
“Appasaddan”ti santike cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. Tena taṁ appasaddaṁ. Dūre cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. Tena taṁ appasaddaṁ.
“Appanigghosan”ti yadeva taṁ appasaddaṁ tadeva taṁ appanigghosaṁ. Yadeva taṁ appanigghosaṁ tadeva taṁ vijanavātaṁ. Yadeva taṁ vijanavātaṁ tadeva taṁ manussarāhasseyyakaṁ. Yadeva taṁ manussarāhasseyyakaṁ tadeva taṁ paṭisallānasāruppaṁ.
Vanapattha (forest wilderness) refers to various types of remote, wild, and secluded areas, such as distant places, dense forests, frightening areas, places that cause hair to stand on end, places at the boundary, places without human activity, and inaccessible places.
Appasadda (quiet place) means a place that is not crowded with householders or renunciants, whether nearby or far away, and is therefore quiet.
Appanigghosa (without loud noise) means the same as appasadda (quiet). A place that is quiet is also without loud noise, where only the solitary wind can be heard. Such a place, devoid of human presence, is suitable for seclusion and meditation.
This passage defines “vanapattha” (forest wilderness) in various ways, all pointing to remote, wild, and quiet places suitable for contemplation and meditation. It emphasizes the importance of solitude and peaceful environments, which are ideal for monks seeking seclusion.
The terms “appasadda” and “appanigghosa” further emphasize the value of quiet and undisturbed places, reinforcing the idea that such environments are essential for spiritual practice, where one can meditate without distractions.
“Araññagato vā rukkhamūlagato vā suññāgāragato vā”ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā. “Nisīdati pallaṅkaṁ ābhujitvā”ti nisinno hoti pallaṅkaṁ ābhujitvā. “Ujuṁ kāyaṁ paṇidhāyā”ti ujuko hoti kāyo ṭhito paṇihito.
Araññagato vā – gone to the forest or rukkhamūlagato vā – gone to the foot of a tree or suññāgāragato vā – gone to an empty place (or empty hut).
Araññagato vā hoti – he is either in the forest
rukkhamūlagato vā – or at the foot of a tree
suññāgāragato vā – or in an empty place (hut).
Nisīdati – he sits down pallaṅkaṁ ābhujitvā – folding his legs crosswise (in the full lotus position). Nisinno hoti pallaṅkaṁ ābhujitvā – he sits with his legs folded crosswise.
Ujuṁ – straight kāyaṁ – the body paṇidhāyā – having placed. Ujuko hoti kāyo ṭhito paṇihito – he keeps the body upright and straight.
Abhijjhaṁ loke pahāyā”ti tattha katamā abhijjhā? Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo ayaṁ vuccati “abhijjhā”.
“Having abandoned covetousness in the world, what is meant by ‘covetousness’? It is the lust, attachment, desire, approval, delight, passionate delight, and attachment of the mind—this is called ‘covetousness.
covetousness (धनलोलुपता, ದುರಾಸೆಯ) = insatiable desire to possess wealth to an extent that one cannot stand other’s having it and wishes that it being theirs or they are more deserving that any other person
Explanation: In this passage, “abhijjhā” refers to a range of mental states associated with desire and attachment to wealth generation which cannot be satiated at any time. It includes not only gross forms of greed and lust but also more subtle forms like attachment, approval, and delight in worldly objects or experiences including not able to stand if others get it.
The passage emphasizes the importance of recognizing and abandoning such mental states to progress on the path of spiritual practice.
By doing so, one can free the mind from the grip of desire to possess it at any cost, which are obstacles to liberation.
Tattha katamo loko? Pañcupādānakkhandhā loko— ayaṁ vuccati “loko”. Ayaṁ abhijjhā imamhi loke santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “abhijjhaṁ loke pahāyā”ti.
“Vigatābhijjhena cetasā”ti tattha katamaṁ cittaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu— idaṁ vuccati “cittaṁ”. Idaṁ cittaṁ vigatābhijjhaṁ hoti. Tena vuccati “vigatābhijjhena cetasā”ti.
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “viharatī”ti.
Tattha katamo loko? Tattha – in that context katamo – what is loko – the world? Pañcupādānakkhandhā loko – the five aggregates subject to clinging (pañca-upādānakkhandhā) are the world.
Ayaṁ vuccati “loko” – this is called the “world.”
Explanation: The five aggregates are: Rūpa – form (physical body) Vedanā – feeling Saññā – perception Saṅkhārā – preparations Viññāṇa – conscious experiences. These are referred to as the “world” (loka) because they are the basis for our experience of existence, and we cling to them as our reality.
Ayaṁ abhijjhā imamhi loke santā hoti – This covetousness exists in this world (the five aggregates).
samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā – It (covetousness) can be calmed, pacified, ceased, extinguished, and removed. Tena vuccati “abhijjhaṁ loke pahāyā”ti – Therefore, it is said: “having abandoned covetousness in the world.”
“Vigatābhijjhena cetasā”ti – “With a mind free from covetousness,”
tattha katamaṁ cittaṁ? – What is meant by “mind” in this context?
Yaṁ cittaṁ mano mānasaṁ – That which is the mind, the heart
tajjāmanoviññāṇadhātu – and the resultant element of mind-consciousness
idaṁ vuccati “cittaṁ” – this is called “mind.”
Idaṁ cittaṁ vigatābhijjhaṁ hoti – This mind becomes free from covetousness.
Tena vuccati “vigatābhijjhena cetasā”ti – Therefore, it is said: “with a mind free from covetousness.”
“Viharatī”ti – “Dwells” means iriyati – moves vattati – engages (in activities)
pāleti – maintains yapeti – supports yāpeti – sustains carati – walks
viharati – lives, dwells. Tena vuccati “viharatī”ti – Therefore, it is said: “dwells.”
This passage emphasizes the importance of abandoning covetousness (abhijjhā) in the world of the five aggregates (the basis of our experience). It explains how the mind, once free from desire, can dwell peacefully, leading to a way of life that is aligned with spiritual liberation. The term “dwells” here signifies the calm abiding of a mind that is free from attachments and cravings.
“Byāpādapadosaṁ pahāyā”ti atthi byāpādo, atthi padoso. Tattha katamo byāpādo? Yo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa— ayaṁ vuccati “byāpādo”.
Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo. Iti ayañca byāpādo ayañca padoso santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “byāpādapadosaṁ pahāyā”ti.
Yo cittassa āghāto – That which is resentment of the mind paṭighāto – resistance, opposition paṭighaṁ – anger paṭivirodho – hostility, opposition kopo – rage pakopo – strong anger sampakopo – intensified rage doso – ill-will padoso – hatred sampadoso – extreme hatred cittassa byāpatti – disturbance of the mind manopadoso – mental hatred kodho – anger kujjhanā – the act of being angry kujjhitattaṁ – the state of being angry doso – ill-will dussanā – hatred dussitattaṁ – the state of being hateful byāpatti – mental disturbance byāpajjanā – causing harm byāpajjitattaṁ – the state of causing harm virodho – enmity, opposition paṭivirodho – opposition caṇḍikkaṁ – fierce nature asuropo – acting like demon anattamanatā cittassa – mental discontent, lack of contentment in the mind. Ayaṁ vuccati “byāpādo” – This is called byāpāda (ill-will).
Yo byāpādo so padoso, yo padoso so byāpādo – Ill-will is hatred, and hatred is ill-will.
Iti ayañca byāpādo ayañca padoso – Thus, both byāpāda (ill-will) and padosa (hatred)
santā honti – are calmed samitā vūpasantā – pacified, extinguished
atthaṅgatā abbhatthaṅgatā – ceased, completely gone appitā byappitā – subdued sositā visositā – dried up, fully exhausted byantīkatā – eliminated.
Tena vuccati “byāpādapadosaṁ pahāyā”ti – Therefore, it is said: “having abandoned ill-will and hatred.
“Thinamiddhaṁ pahāyā”ti atthi thinaṁ, atthi middhaṁ.
Tattha katamaṁ thinaṁ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa— idaṁ vuccati “thinaṁ”.
Tattha katamaṁ middhaṁ? Yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṁ suppaṁ pacalāyikā suppaṁ suppanā suppitattaṁ— idaṁ vuccati “middhaṁ”. Iti idañca thinaṁ idañca middhaṁ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “thinamiddhaṁ pahāyā”ti.
“Vigatathinamiddho”ti. Tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati “vigatathinamiddho”ti.
Tattha katamaṁ thinaṁ? – What is thīna (sloth) in this context?
Yā cittassa akalyatā – that which is the unskillfulness of the mind akammaññatā – inefficiency or inability of the mind to act olīyanā – sinking sallīyanā – sluggishness līnaṁ – drooping (mental sluggishness) līyanā – the act of drooping līyitattaṁ – the state of being sluggish thinaṁ – sloth thiyanā – being inert, unmotivated thiyitattaṁ cittassa – the state of inertia of the mind.
Idaṁ vuccati “thīnaṁ” – This is called “thīna” (sloth).
Tattha katamaṁ middhaṁ? – What is middha (torpor) in this context?
Yā kāyassa akalyatā – that which is the unskillfulness of the body
akammaññatā – inefficiency or inability of the body to act onāho – lethargy pariyonāho – being fully overcome by lethargy antosamorodho – internal obstruction (feeling confined within oneself) middhaṁ – torpor suppaṁ – sleepiness pacalāyikā – drowsiness suppanā – dozing suppitattaṁ – the state of being sleepy. Idaṁ vuccati “middhaṁ” – This is called “middha” (torpor).
Iti idañca thinaṁ idañca middhaṁ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā – Thus, both thīna (sloth) and middha (torpor) are calmed, pacified, extinguished, ceased, completely gone, subdued, dried up, fully exhausted, and eliminated.
“Vigatathinamiddho”ti – “Free from sloth and torpor”
Tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā – Because that sloth and torpor have been cut off, rejected, released, abandoned, and let go.
Pahīnapaṭinissaṭṭhattā – They have been abandoned and fully let go. ena vuccati “vigatathinamiddho”ti – Therefore, it is said: “free from sloth and torpor.”
“Ālokasaññī”ti. Tattha katamā saññā? Yā saññā sañjānanā sañjānitattaṁ— ayaṁ vuccati “saññā”. Ayaṁ saññā ālokā hoti vivaṭā parisuddhā pariyodātā. Tena vuccati “ālokasaññī”ti.
Āloka – light, brightness Saññī – one who perceives (having perception)
Tattha katamā saññā? saññā – perception? Tattha – in that context katamā – what is
Yā – that which saññā – is perception sañjānanā – recognition, awareness sañjānitattaṁ – the state of having recognized (perceived) something
Ayaṁ saññā – this perception ālokā hoti – becomes like light, bright vivaṭā – open, clear parisuddhā – purified pariyodātā – radiant, luminous
“This perception becomes bright, open, clear, purified, and radiant.”
Full Translation: “‘Ālokasaññī’ means one who perceives light. What is saññā (perception) in this context? It is that which is perception, recognition, or the state of having recognized something—this is called saññā. This perception becomes bright, open, clear, purified, and radiant. Therefore, it is said: ‘Ālokasaññī’—one who perceives light.”
“Uddhaccakukkuccaṁ pahāyā”ti atthi uddhaccaṁ, atthi kukkuccaṁ.
Tattha katamaṁ uddhaccaṁ? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa— idaṁ vuccati “uddhaccaṁ”. Tattha katamaṁ kukkuccaṁ? Akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṁ evarūpaṁ kukkuccaṁ kukkuccāyanā kukkuccāyitattaṁ cetaso vippaṭisāro manovilekhā— idaṁ vuccati “kukkuccaṁ”. Iti idañca uddhaccaṁ idañca kukkuccaṁ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “uddhaccakukkuccaṁ pahāyā”ti. “Anuddhato”ti tassa uddhaccakukkuccassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati “anuddhato”ti.
Tattha katamaṁ uddhaccaṁ? uddhaccaṁ – restlessness? Tattha – in this context katamaṁ – what is
Description of Uddhacca (Restlessness): bhantattaṁ cittassa – mental confusion, unsettledness of the mind Yaṁ cittassa uddhaccaṁ – that which is restlessness of the mind avūpasamo – lack of calm cetaso vikkhepo – distraction or disturbance of the mind
Restlessness is the disturbance of the mind, the lack of calm, the distraction, and the unsettled or confused state of the mind—this is called ‘uddhacca.'”
Tattha – in this context katamaṁ – what is kukkuccaṁ – worry or remorse?
Description of Kukkucca (Worry or Remorse):
Akappiye kappiyasaññitā – perceiving as proper what is improper
Kappiye akappiyasaññitā – perceiving as improper what is proper
Avajje vajjasaññitā – perceiving as a fault what is not a fault
Vajje avajjasaññitā – perceiving as not a fault what is a fault
These perceptions create:
Manovilekhā – mental distress or inner agitation
Evarūpaṁ kukkuccaṁ – such kinds of worry or remorse
Kukkuccāyanā – the act of worrying
Kukkuccāyitattaṁ – the state of being worried
Cetaso vippaṭisāro – mental regret, remorse
“Worry or remorse arises when one perceives the improper as proper, the proper as improper, a fault where there is none, or no fault where there is one. It leads to mental agitation, regret, and distress—this is called ‘kukkucca.'”
Iti idañca uddhaccaṁ idañca kukkuccaṁ
Iti – thus Idañca uddhaccaṁ – this restlessness Idañca kukkuccaṁ – and this worry
Both: Byantīkatā – eliminated. Santā honti – are calmed Samitā – pacified Vūpasantā – completely extinguished Atthaṅgatā abbhatthaṅgatā – have ceased, are totally gone Appitā byappitā – are subdued Sositā visositā – dried up, fully exhausted
Tena vuccati “uddhaccakukkuccaṁ pahāyā”ti “uddhaccakukkuccaṁ pahāyā”ti – “having abandoned restlessness and worry.” Tena – therefore vuccati – it is said
Tassa uddhaccakukkuccassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā
Pahīnapaṭinissaṭṭhattā – because they have been fully abandoned and let go Tassa – of that (his) Uddhaccakukkuccassa – restlessness and worry Cattattā – because they have been cut off Vantattā – because they have been rejected Muttattā – because they have been released Pahīnattā – because they have been abandoned Paṭinissaṭṭhattā – because they have been let go
“Because restlessness and worry have been cut off, rejected, released, abandoned, and let go.”
Tena vuccati “anuddhato”ti “anuddhato”ti – “undistracted, calm.” Tena – therefore vuccati – it is said
Uddhacca – Restlessness: This is the mental agitation that disrupts focus and calmness, causing the mind to jump around without settling.
Kukkucca – Worry or Remorse: This arises from misjudgments—seeing faults where there are none or missing faults where they exist, leading to regret and mental agitation.
These two defilements hinder concentration and tranquility, essential for meditation and spiritual progress. The state of being anuddhato (calm and undistracted) is achieved when restlessness and worry are fully abandoned, leading to inner peace and mental stability.