The Essence of the Kalahavivāda Sutta: A Path to Peaceful Living
In Summary:
The Kalahavivāda Sutta, found in the Sutta Nipāta, offers profound insights into the nature of conflict, its root causes, and the path to transcend it. In this dialogue, the Buddha addresses fundamental questions about human strife and the deeper truths of existence, leading us to greater self-awareness and harmony.
1. The Roots of Conflict
The sutta begins with a profound inquiry:
Where do quarrels, arguments, sorrow, and envy arise from?
The Buddha explains that all conflicts, lamentations, and sorrows stem from attachment and desire for what is loved (piyā). This craving creates a cycle of expectations and disappointments, leading to pride, envy, and malice.
2. The Role of Desire and Sensory Contact
Desire and attachment arise from sensory impressions (phassa), the interaction of the senses with the external world.
This sensory contact gives rise to pleasure and pain, fueling further attachment and aversion.
The Buddha points out that the mind’s tendency to cling to pleasant experiences and reject unpleasant ones is the core of our struggles.
3. The Chain of Dependence
The sutta delves into dependent origination (paṭicca samuppāda), illustrating how one factor leads to the next:
Sensory contact (phassa) arises from the interdependence of name and form (nāma-rūpa).
This contact fuels desire, clinging, and ultimately, conflict.
Understanding this chain reveals that the problems of existence are not random but arise from specific conditions.
4. Breaking the Cycle
The Buddha emphasizes the path to liberation:
By letting go of attachment and recognizing the impermanence of sensory experiences, one can break free from the cycle of suffering.
This involves cultivating mindfulness, equanimity, and wisdom.
5. The Nature of Liberation
The dialogue concludes with a discussion on the ultimate purification (nibbāna). The Buddha explains that true liberation comes from:
Transcending mental constructs and sensory desires.
Letting go of the notions of existence (bhava) and non-existence (vibhava).
Realizing the cessation of all clinging, which leads to inner peace and freedom from disputes.
Key Teachings of the Kalahavivāda Sutta
1. Conflict arises from attachment and desire.
2. Sensory contact is the root of pleasure, pain, and clinging.
3. Understanding dependent origination leads to wisdom.
4. True peace comes from letting go of attachment and ego.
5. Liberation is the cessation of clinging, leading to inner harmony.
Modern Relevance
In today’s world of constant disputes—be it personal relationships, workplaces, or societal issues—the Kalahavivāda Sutta serves as a timeless reminder. By understanding the roots of conflict within ourselves, we can cultivate a life of mindfulness, compassion, and peace.
The sutta’s teachings guide us to:
1. Reflect on the causes of our discontent.
2. Address the root, not the symptoms, of our struggles.
3. Strive for liberation from the endless cycle of desires and ego-driven conflicts.
Conclusion: The Kalahavivāda Sutta invites us to introspect and recognize that the source of conflict lies not in external circumstances but within our own minds. By practicing detachment, mindfulness, and wisdom, we can transcend suffering and discover a life of tranquility and joy.
As the Buddha said, “True freedom is found not in seeking to dominate others, but in mastering oneself.”
Below you will find word by word of each sutta passage in ENGLISH, HINDI, KANNADA & MARATHI along with a scenario related to an office which helps us to see even today, this works beautifully what Buddha said
- Verse 1
- Verse 2
- Verse 3
- Verse 4
- Verse 5
- Verse 6
- Verse 7
- Verse 8
- Verse 9
- Verse 10
- Verse 11
- Verse 12
- Verse 13
- Verse 14
- Verse 15
- Verse 16
- Investigation through Story
Kutopahūtā kalahā vivādā,
Paridevasokā sahamaccharā ca;
Mānātimānā sahapesuṇā ca,
Kutopahūtā te tadiṅgha brūhi.
Kuto = From where, from what cause. Pahūtā = Arisen, caused, brought forth.
Kalahā = Quarrels, disputes. Vivādā = Arguments, disagreements.
Parideva = Lamentation, crying. Soka = Sorrow, grief. Saha = Along with, together with. Maccharā = stinginess. Māna = Pride, conceit. Atimāna = Arrogance, excessive pride. Pesuṇā = Malice, slander, gossip. Te = They, those. Tadiṅgha = Then, now (used to stress the question). Brūhi = Tell, explain.
“From where do quarrels and arguments arise,
Lamentation and sorrow, along with envy?
Pride and arrogance, along with malice—
From where do these arise? Pray, tell me this.”
Hindi Translation
कुतो = कहाँ से, किस कारण से। पहूता = उत्पन्न हुए, पैदा हुए। कलहा = झगड़े, विवाद। विवादा = तर्क, असहमति। परिदेव = विलाप, रोना। सोका = दुःख, शोक। सह = साथ में, के साथ। मच्छरा = कंजूसी। मान = अभिमान, घमंड। अतिमान = अहंकार, अत्यधिक घमंड। पेसुणा = द्वेष, निंदा, चुगली। ते = वे, वह। तदिंघ = तब, अब (प्रश्न पर जोर देने के लिए)। ब्रूहि = बताओ, समझाओ।
“झगड़े और विवाद कहाँ से उत्पन्न होते हैं,
विलाप और शोक, साथ में ईर्ष्या?
अभिमान और अहंकार, साथ में द्वेष—
ये सब कहाँ से आते हैं? कृपया बताएं।”
Kannada Translation
ಕುತೋ = ಎಲ್ಲಿಿಂದ, ಯಾವ ಕಾರಣದಿಂದ। ಪಹೂತಾ = ಹುಟ್ಟಿವೆ, ಉದ್ಭವವಾಗಿವೆ।
ಕಲಹಾ = ಜಗಳಗಳು, ತಕರಾರುಗಳು। ವಿವಾದಾ = ವಾದಗಳು, ಭಿನ್ನಾಭಿಪ್ರಾಯಗಳು।
ಪರಿದೇವ = ಆಕ್ರಂದನ, ಕಣ್ಣೀರಿಡುವುದು। ಶೋಕಾ = ದುಃಖ, ವಿಯೋಗ।
ಸಹ = ಜೊತೆಗೆ, ಜೊತೆಗಿರುವ। ಮಚ್ಚರಾ = ಕಂಜುಸುತನ। ಮಾನ = ಅಭಿಮಾನ, ಹೆಮ್ಮೆ।
ಅತಿಮಾನ = ಅಹಂಕಾರ, ಹೆಚ್ಚು ಹೆಮ್ಮೆ। ಪೇಸುಣಾ = ದ್ವೇಷ, ತಪ್ಪುಸುದ್ದಿ ಹಬ್ಬಿಸುವುದು। ತೆ = ಅವು, ಅವನ। ತದಿಙ್ಘ = ಹೀಗಾದರೆ, ಈಗ (ಪ್ರಶ್ನೆಗೆ ಒತ್ತಿಸುತ್ತವೆ)। ಬ್ರೂಹಿ = ಹೇಳು, ವಿವರಿಸು।
“ಜಗಳಗಳು ಮತ್ತು ವಾದಗಳು ಎಲ್ಲಿ ಹುಟ್ಟುತ್ತವೆ,
ಆಕ್ರಂದನ ಮತ್ತು ಶೋಕಗಳು, ಜೊತೆಗೆ ಅಸೂಯೆ?
ಅಭಿಮಾನ ಮತ್ತು ಅಹಂಕಾರ, ಜೊತೆಗೆ ದ್ವೇಷ—
ಈವು ಎಲ್ಲಿಂದ ಬರುವವು? ದಯವಿಟ್ಟು ತಿಳಿಸಿ।”
Translation in Marathi:
कुतो = कुठून, कोणत्या कारणाने। पहूता = उत्पन्न झालेले, तयार झालेले। कलहा = भांडणे, वाद।
विवादा = तंटे, मतभेद। परिदेव = आक्रोश, रडणे। सोका = दु:ख, शोक। सह = सोबत, एकत्र।
मच्छरा = मत्सर, कंजूसपणा। मान = अभिमान, गर्व। अतिमान = अहंकार, मोठेपणाचा अभिमान।
पेसुणा = कटुता, निंदा, चहाटळ। ते = ती, ते। तदिंघ = तर मग, आता (प्रश्न अधिक स्पष्ट करण्यासाठी)।
ब्रूहि = सांग, स्पष्ट कर।
“भांडणे आणि तंटे कुठून निर्माण होतात,
आक्रोश आणि दु:ख, सोबत मत्सर?
अभिमान आणि अहंकार, सोबत कटुता—
हे सर्व कुठून येतात? कृपया सांगा।”
Let us put a practical modern day Story: Imagine a busy corporate office where employees are eagerly awaiting the announcement of a promotion. One day, the manager declares that a particular team member, Rajesh, has been promoted. This news creates ripples of emotions and reactions among the team, highlighting the dynamics of conflict and attachment as described in the Kalahavivāda Sutta.
Quarrels and Disputes: Upon hearing the news, several employees start arguing about the fairness of the decision.One colleague, Suraj, says: “I’ve worked harder than Rajesh! This promotion is completely unfair.”Another retorts: “Oh, stop complaining! You’ve missed deadlines yourself. Rajesh deserved this.” These quarrels (kalahā) arise from personal grievances and a clash of egos.
Lamentation and Sorrow:
A team member named Chris quietly laments: “I always go above and beyond, staying late to finish projects. But no one notices me. Why does it always feel like my efforts are invisible?”
Varsha’s sorrow (soka) and lamentation (parideva) stem from their attachment to external validation and recognition.
Envy and Pride: While many colleagues congratulate Rajesh, some of them feel secretly envious. “Why should Rajesh get all the rewards? I’ve been here longer and deserve it more.”Meanwhile, Rajesh begins to feel pride (māna) over his accomplishment, thinking, “I earned this through my hard work. They should respect my achievement.” This envy (maccharā) among team members and Rajesh pride create further division within the group.
Stinginess (Maccharā):
Stinginess becomes apparent as some team members begin to withhold resources or assistance from Rajesh. Suraj thinks: “Why should I help Rajesh now? He’s already got what he wants. Let him handle things on his own.”Another team member refuses to share ideas during a brainstorming session, fearing that Rajesh might gain further credit.This stinginess, born out of a fear of losing their own advantage, fosters a toxic work environment and reinforces the cycle of conflict.
Malice and Gossip: Gossip spreads like wildfire: “Rajesh only got the promotion because they’re close to the manager. It’s not about talent.”
This malice (pesuṇā) further damages trust within the team and creates an atmosphere of hostility.
Piyappahūtā kalahā vivādā,
Paridevasokā sahamaccharā ca;
Mānātimānā sahapesuṇā ca,
Maccherayuttā kalahā vivādā;
Vivādajātesu ca pesuṇāni.
Piya = Love, affection, attachment. Pahūtā = Arise, caused by.
Kalahā = Quarrels, disputes. Vivādā = Arguments, disagreements.
Parideva = Lamentation, wailing. Soka = Sorrow, grief.
Saha = Along with, together with. Maccharā = Stinginess, envy.
Māna = Pride, conceit. Atimāna = Arrogance, excessive pride.
Pesuṇā = Malice, gossip. Maccherayuttā = Accompanied by stinginess. Vivādajātesu = When disputes arise. Pesuṇāni = Slanderous or malicious speech.
Translation:
“Quarrels and arguments arise from affection and attachment;
Lamentation and sorrow, along with envy;
Pride and arrogance, along with malice;
Quarrels and disputes are accompanied by stinginess;
And malicious speech arises when disputes occur.”
Hindi Translation
पिया = प्रेम, लगाव। पहूता = उत्पन्न होते हैं। कलहा = झगड़े, विवाद। विवादा = तर्क, असहमति। परिदेव = विलाप, रुदन। सोका = शोक, दुःख। सह = साथ में। मच्छरा = ईर्ष्या, कंजूसी।
मान = अभिमान। अतिमान = अहंकार। पेसुणा = द्वेष, चुगली। मच्छेरयुक्ता = कंजूसी के साथ। विवादजातेसु = जब विवाद उत्पन्न होते हैं। पेसुणानि = निंदा, द्वेषपूर्ण वचन।
“झगड़े और विवाद प्रेम और लगाव से उत्पन्न होते हैं;
विलाप और शोक, साथ में ईर्ष्या;
अभिमान और अहंकार, साथ में द्वेष;
झगड़े और विवाद कंजूसी के साथ होते हैं;
और जब विवाद होते हैं, तब निंदा उत्पन्न होती है।”
Kannada Translation
ಪಿಯಾ = ಪ್ರೀತಿ, ಆಕರ್ಷಣೆ। ಪಹೂತಾ = ಹುಟ್ಟುತ್ತವೆ। ಕಲಹಾ = ಜಗಳಗಳು।
ವಿವಾದಾ = ತರ್ಕಗಳು, ಭಿನ್ನಾಭಿಪ್ರಾಯಗಳು। ಪರಿದೇವ = ಆಕ್ರಂದನ, ಅಳಿವು।
ಶೋಕಾ = ದುಃಖ। ಸಹ = ಜೊತೆಗೆ। ಮಚ್ಚರಾ = ಅಸೂಯೆ, ಕಂಜುಸುತನ। ಮಾನ = ಅಭಿಮಾನ। ಅತಿಮಾನ = ಅಹಂಕಾರ, ಹೆಚ್ಚು ಹೆಮ್ಮೆ। ಪೇಸುಣಾ = ದ್ವೇಷ, ತಪ್ಪುಸುದ್ದಿ।
ಮಚ್ಚೇರಯುಕ್ತಾ = ಕಂಜುಸುತನದಿಂದ ಕೂಡಿರುವ। ವಿವಾದಜಾತೇಸು = ಜಗಳಗಳಾಗುವಾಗ। ಪೇಸುಣಾನಿ = ಕೆಟ್ಟ ಮಾತುಗಳು।
“ಜಗಳಗಳು ಮತ್ತು ತರ್ಕಗಳು ಪ್ರೀತಿ ಮತ್ತು ಆಕರ್ಷಣೆಯಿಂದ ಹುಟ್ಟುತ್ತವೆ;
ಆಕ್ರಂದನ ಮತ್ತು ದುಃಖ, ಜೊತೆಗೆ ಅಸೂಯೆ;
ಅಭಿಮಾನ ಮತ್ತು ಅಹಂಕಾರ, ಜೊತೆಗೆ ದ್ವೇಷ;
ಜಗಳಗಳು ಮತ್ತು ತರ್ಕಗಳು ಕಂಜುಸುತನದೊಂದಿಗೆ ಬರುತ್ತವೆ;
ಜಗಳಗಳಾಗುವಾಗ ಕೆಟ್ಟ ಮಾತುಗಳು ಹುಟ್ಟುತ್ತವೆ।”
Marathi Translation
पिया = प्रेम, मोह। पहूता = निर्माण होतात। कलहा = भांडणे। विवादा = वाद। परिदेव = रडणे, विलाप।
सोका = दु:ख। सह = बरोबर। मच्छरा = मत्सर, कंजूसपणा। मान = अभिमान। अतिमान = अहंकार। पेसुणा = कटुता, निंदा। मच्छेरयुक्ता = मत्सरयुक्त। विवादजातेसु = जेव्हा वाद होतात।
पेसुणानि = निंदनीय वचन।
“भांडणे आणि वाद प्रेम व मोहामुळे निर्माण होतात;
रडणे व दु:ख, त्यासोबत मत्सर;
अभिमान व अहंकार, सोबत कटुता;
भांडणे व वाद मत्सरासह असतात;
आणि वाद निर्माण झाल्यावर निंदनीय वचन उमटतात।”
After the promotion announcement of Rajesh, the team’s reactions unfold as reflections of their attachment to what they find desirable (piya).
1. Quarrels and Arguments (Kalahā Vivādā)
Chris, a team member, feels frustrated and argues:
“This is unfair! I’ve worked harder than Rajesh. I deserved this promotion.”
Amit, another colleague, counters:
“Stop complaining. Rajesh earned this because of his consistent performance.” Here, the promotion is seen as something desirable (piya):
Chris desires the promotion because it represents success and validation. The unfulfilled desire fuels quarrels and arguments as individuals defend their perception of what is fair or deserved.
2. Lamentation and Sorrow (Parideva Soka)
Suraj quietly expresses sorrow:
“I always go above and beyond, but no one appreciates my work. I feel invisible.”
The promotion, as a symbol of recognition, is also desirable to Suraj. His lamentation arises from his inability to attain what he desires. The gap between his expectations and reality leads to sorrow and regret.
3. Envy and Stinginess (Sahamaccharā)
While some colleagues congratulate Rajesh outwardly, they secretly feel envious of his success.
One of them thinks:
“Why should I share ideas with Rajesh now? He’s already ahead. Let him figure things out on his own.”
The success and status that Rajesh now enjoys are seen as desirable (piya) by his colleagues. Their envy arises because they feel deprived of what they also desire. This envy manifests as stinginess, where they withhold help or cooperation.
4. Pride and Arrogance (Mānātimāna) Rajesh, now holding the promotion, begins to feel proud:
“I earned this through my hard work. I’m clearly better than the others.”
Meanwhile, others exhibit arrogance to mask their disappointment:
“This promotion doesn’t mean much. It’s not a big deal.”
Here, the promotion inflates Rajesh’s sense of self-worth, making him take pride in achieving something desirable (piya). On the flip side, arrogance from others arises as a defensive mechanism against their unfulfilled desires.
5. Malice and Gossip (Sahapesuṇā)
Gossip spreads quickly:
“Rajesh got this because he’s close to the manager. It’s favoritism, not merit.” The promotion becomes a source of malice as individuals channel their frustration into harmful speech. The desire for recognition (piya) and the inability to attain it spark this gossip.
Root Cause: Piya Pahūtā (Arising from the Desirable)
The Buddha explains that all these conflicts—quarrels, sorrow, envy, stinginess, pride, and malice—arise because of piya pahūtā, or the arising from what is desirable.
In this workplace example: Even attaining the desirable, as in Rajesh’s case, can lead to pride and arrogance, perpetuating division.
The promotion represents something highly desirable to all team members, symbolizing success, recognition, and validation. When what is desirable is unattained, it leads to emotional reactions like envy, sorrow, and anger.
Piyā su lokasmiṁ kutonidānā,
Ye cāpi lobhā vicaranti loke;
Āsā ca niṭṭhā ca kutonidānā,
Ye samparāyāya narassa honti.
Piyā = That which is desirable, loved, cherished. Su = Truly, indeed.
Lokasmiṁ = In the world. Kuto = From where. Nidānā = Cause, origin.
Ye = Those, they. Cāpi (vāpi) = Also. Lobhā = Greed Vicaranti = Wander, move around. Āsā = Hope, longing. Niṭṭhā = Fulfillment, culmination, satisfaction. Samparāyāya = Pertaining to the future, beyond this life. Narassa = Of a person, of man. Honti = Are, exist.
Translation:
“From where do desirable things in the world have their origin?
And the greed that moves about in the world—where does it arise?
From where do hope and fulfillment originate,
And those things that affect a person’s future?”
Hindi Translation
पिया = प्रिय वस्तुएँ, जो वांछनीय हैं। सु = वास्तव में। लोकस्मिं = इस संसार में। कुतो = कहाँ से, किस कारण से। निदाना = कारण, उत्पत्ति। ये = जो। चापि = और भी। लोभा = लालच, लोभ। विचरंति = घूमते हैं, भटकते हैं। आसा = आशा, उम्मीद। निट्ठा = संतोष, पूर्णता। सम्परायाय = अगले जन्म या भविष्य में। नरस्स = मनुष्य का। होन्ति = होते हैं, रहते हैं।
“प्रिय वस्तुएँ संसार में किस कारण से उत्पन्न होती हैं?
और जो लोभ इस संसार में भटकते हैं, उनका मूल कहाँ है?
आशा और संतोष किस कारण से उत्पन्न होते हैं,
और जो मनुष्य के भविष्य को प्रभावित करते हैं, उनका स्रोत क्या है?”
Kannada Translation
ಪಿಯಾ = ಇಚ್ಛಾಸ್ಪದವಾದವುಗಳು, ಪ್ರಿಯವಾದವುಗಳು। ಸು = ನಿಜವಾಗಿ। ಲೋಕಸ್ಮಿಂ = ಈ ಜಗತ್ತಿನಲ್ಲಿ। ಕುತೋ = ಎಲ್ಲಿ, ಯಾವ ಕಾರಣದಿಂದ। ನಿದಾನಾ = ಕಾರಣ, ಮೂಲ। ಯೇ = ಯಾವ। ಚಾಪಿ = ಮತ್ತು। ಲೋಭಾ = ಲೋಭಾ। ವಿಚರಂತಿ = ತಿರುಗುತ್ತವೆ, ಹರಡುತ್ತವೆ। ಆಸಾ = ನಿರೀಕ್ಷೆ, ಆಶೆ। ನಿಟ್ಠಾ = ತೃಪ್ತಿ, ಪೂರ್ಣತೆ। ಸಂಪರಾಯಾಯ = ಮುಂದಿನ ಜನ್ಮ ಅಥವಾ ಭವಿಷ್ಯದಲ್ಲಿ।
ನರಸ್ಸ = ಮಾನವನ। ಹೋಂತಿ = ಇರುತ್ತವೆ।
“ಪ್ರಿಯವಾದವುಗಳು ಈ ಜಗತ್ತಿನಲ್ಲಿ ಯಾವ ಕಾರಣದಿಂದ ಹುಟ್ಟುತ್ತವೆ?
ಮತ್ತು ಈ ಜಗತ್ತಿನಲ್ಲಿ ಅಲಸ್ಯ ತಿರುಗುವ ಮೂಲವೆಂದರೆ ಏನು?
ನಿರೀಕ್ಷೆ ಮತ್ತು ತೃಪ್ತಿಯ ಮೂಲ ಯಾವುದು,
ಅವು ಮಾನವನ ಭವಿಷ್ಯವನ್ನು ಹೇಗೆ ಪ್ರಭಾವಿಸುತ್ತವೆ?”
Marathi Translation
पिया = प्रिय गोष्टी, जे वांछनीय आहे। सु = खरेच, खऱ्या अर्थाने। लोकस्मिं = या जगात।
कुतो = कुठून, कोणत्या कारणाने। निदाना = कारण, उत्पत्ती। ये = जे। चापि = आणि।
लोभा = लोभ, हव्यास।विचरंति = भटकतात, फिरतात। आसा = आशा, अपेक्षा। निट्ठा = पूर्णता, समाधान। सम्परायाय = पुढील जन्म किंवा भविष्यासाठी। नरस्स = मनुष्याचे। होन्ति = आहेत, होतात।
“प्रिय गोष्टी या जगात कोणत्या कारणाने निर्माण होतात?
आणि या जगात लोभ भटकतो, त्याचे मूळ काय आहे?
आशा आणि समाधान कोणत्या कारणाने निर्माण होतात,
आणि त्या गोष्टी जे मनुष्याच्या भविष्यासाठी आहेत, त्यांचे मूळ काय आहे?”
Integrating the Teaching into the Workplace Scenario
The Buddha’s question focuses on understanding the origin of what is desirable, greed, hope, and fulfillment. These emotions directly connect to the workplace dynamics described earlier, adding a deeper layer of insight.
1. The Origin of the Desirable (Piyā su lokasmiṁ kutonidānā) In the office, the promotion symbolizes something desirable (piyā) to everyone:
1. For Chris, it represents recognition and the validation of their efforts.
2. For Suraj, it signifies fulfillment of their hopes for professional growth.
3. For Rajesh, it reinforces their sense of accomplishment and pride.
However, the Buddha prompts us to reflect on where desirability originates: Desirable things arise from perception: The team perceives the promotion as desirable because they associate it with success, status, and happiness. These perceptions are often subjective and rooted in societal conditioning. Lesson: The desirability of something is not inherent but depends on the value we assign to it. Recognizing this helps diminish its emotional grip.
2. The Wandering Greed (Ye cāpi lobhā vicaranti loke) In the story, greed (lobhā) manifests as an unquenchable desire for the promotion:
1. Chris is greedy for recognition, believing it validates their worth.
2. Suraj experiences restless craving, longing for the promotion to fulfill their aspirations.
3. Even Rajesh, having received the promotion, feels a subtle greed to maintain their status and protect their position.
The Buddha points out that greed wanders endlessly, creating dissatisfaction because it never truly fulfills:
1. No matter how much one acquires, the mind craves more.
2. In the workplace, this greed leads to envy, malice, and even stinginess.
Lesson: Greed arises when the mind fixates on external forms and wrongly assumes they will bring lasting happiness.
3. The Role of Hope and Fulfillment (Āsā ca niṭṭhā ca kutonidānā)
Hope (āsā):
1. Suraj’s hope for recognition drives their hard work and dedication.
2. Chris clings to the hope that they will be promoted in the future, fueling their disappointment when it doesn’t happen.
Fulfillment (niṭṭhā): Rajesh feels a temporary sense of fulfillment after receiving the promotion, but this feeling is fleeting. Soon, the desire for more recognition or higher status will arise again.
The Buddha asks us to question the origin of these hopes and fulfillments:
Both arise from expectation: The belief that external achievements can provide lasting happiness. When these expectations go unmet, they lead to sorrow, frustration, or envy.
Lesson: True fulfillment cannot arise from external sources—it must be cultivated from within by letting go of clinging and desires.
4. Implications for the Future (Ye samparāyāya narassa honti)
The Buddha reminds us that these desires, greed, and hopes not only affect the present but also shape the future:
1. In the workplace, the team’s reactions (quarrels, envy, stinginess) create a toxic environment that impacts their relationships and professional growth.
2. On a deeper level, clinging to desires and greed perpetuates a cycle of dissatisfaction that carries forward into future experiences.
Lesson: Understanding the impermanence of desires and the futility of clinging helps break this cycle, leading to lasting peace and harmony.
Chandānidānāni piyāni loke,
Ye cāpi lobhā vicaranti loke;
Āsā ca niṭṭhā ca itonidānā,
Ye samparāyāya narassa honti.
English Translation
Chandānidānāni = Arising from interest or intention.
Piyāni = Desirable things, loved things. Loke = In the world. Ye = Those, which. Cāpi = And also. Lobhā = Greed. Vicaranti = Wander, move about. Āsā = Hope, expectation. Niṭṭhā = Fulfillment, satisfaction. Ito = From this, originating here. Samparāyāya = Pertaining to the future, beyond this life. Narassa = Of a person, of man. Honti = Are, exist.
“Desirable things in the world arise from interest;
And greed also moves about in the world because of it.
Hope and fulfillment, too, originate from this,
And these shape a person’s future.”
Hindi Translation
चंदनिदानानि = रुचि से उत्पन्न। पियानि = प्रिय वस्तुएँ। लोके = इस संसार में। ये = वे। चापि = और भी। लोभा = लालच। विचरंति = घूमते हैं, प्रकट होते हैं। आसा = आशा। निट्ठा = पूर्णता, संतोष। इतो = यहाँ से। सम्परायाय = भविष्य या अगले जन्म में। नरस्स = मनुष्य का। होन्ति = होते हैं।
“इस संसार में प्रिय वस्तुएँ रुचि से उत्पन्न होती हैं;
और लालच भी इसी कारण घूमता है।
आशा और संतोष भी यहीं से उत्पन्न होते हैं,
और ये मनुष्य के भविष्य को प्रभावित करते हैं।”
Kannada Translation
ಚಂದನಿದಾನಾನಿ = ಆಸಕ್ತಿಯಿಂದ ಹುಟ್ಟುವುದು। ಪಿಯಾನಿ = ಪ್ರಿಯವಾದವುಗಳು।
ಲೋಕೇ = ಈ ಜಗತ್ತಿನಲ್ಲಿ। ಯೇ = ಅವು। ಚಾಪಿ = ಮತ್ತು। ಲೋಭಾ = ಅಲಸ್ಯ, ತೃಪ್ತಿ ಹಂಗು। ವಿಚರಂತಿ = ತಿರುಗುತ್ತವೆ। ಆಸಾ = ಆಶೆ, ನಿರೀಕ್ಷೆ। ನಿಟ್ಠಾ = ತೃಪ್ತಿ, ಸಮಾಧಾನ। ಇತೋ = ಇಲ್ಲಿ, ಇದರಿಂದ। ಸಂಪರಾಯಾಯ = ಮುಂದಿನ ಜನ್ಮ ಅಥವಾ ಭವಿಷ್ಯದಲ್ಲಿ। ನರಸ್ಸ = ಮನುಷ್ಯನ। ಹೋಂತಿ = ಇರುತ್ತವೆ।
“ಈ ಜಗತ್ತಿನಲ್ಲಿ ಪ್ರಿಯವಾದವುಗಳು ಆಸಕ್ತಿಯಿಂದ ಹುಟ್ಟುತ್ತವೆ;
ಅಲಸ್ಯವೂ ಇದರಿಂದ ತಿರುಗುತ್ತದೆ।
ಆಶೆ ಮತ್ತು ತೃಪ್ತಿಯೂ ಇಲ್ಲಿ ಹುಟ್ಟುತ್ತವೆ,
ಅವು ಮನುಷ್ಯನ ಭವಿಷ್ಯವನ್ನು ಹೇಗೆ ಪ್ರಭಾವಿಸುತ್ತವೆ।”
Marathi Translation
चंदनिदानानि = रस किंवा आवडीमुळे उत्पन्न होतात। पियानि = प्रिय गोष्टी। लोके = या जगात।
ये = त्या। चापि = आणि। लोभा = लोभ, हव्यास। विचरंति = फिरतात, फिरणाऱ्या। आसा = आशा। निट्ठा = पूर्णता, समाधान। इतो = येथे पासून। सम्परायाय = भविष्यासाठी। नरस्स = माणसाचे।
होन्ति = आहेत।
“या जगात प्रिय गोष्टी रस किंवा आवडीमुळे निर्माण होतात;
आणि लोभ त्याच्यामुळे फिरतो।
आशा आणि समाधान देखील याच पासून निर्माण होतात,
आणि त्या माणसाच्या भविष्यात परिणाम करतात।”
Integrating the Passage into the Office Scenario
How Interest Shapes Desirability (Chandānidānāni Piyāni Loke)
In the workplace:
The promotion of Rajesh becomes desirable (piyāni) because the team’s interests (chanda) align with professional growth, recognition, and validation.
Each individual’s interest influences how they perceive and react:
1. Chris: Interested in recognition and fairness, Chris feels wronged.
2. Suraj: Interested in growth, Suraj feels envious but remains hopeful.
3. Rajesh: Interested in maintaining his new status, Rajesh begins to guard his position.
How Greed Moves Through the Situation (Ye cāpi lobhā vicaranti loke)
1. Chris develops a subtle form of greed for acknowledgment, which manifests as bitterness and comparisons.
2. Suraj’s greed for future opportunities leaves him restless and dissatisfied.
3. Rajesh’s greed takes the form of a fear of losing his newfound recognition, creating insecurity.
Hope and Fulfillment in Context (Āsā ca niṭṭhā ca itonidānā)
Hope (Āsā):
1. Suraj places hope in external validation, believing a future promotion will bring satisfaction.
2. Chris clings to the hope that fairness will prevail, fueling resentment.
Fulfillment (Niṭṭhā):
3. Rajesh briefly feels fulfilled but quickly realizes that external rewards are fleeting and lead to further responsibilities and challenges.
Impact on the Future (Ye samparāyāya narassa honti)
The Buddha highlights that these patterns of interest, greed, and hope shape not only the present but also the future:
1. Chris’s attachment to fairness may lead to ongoing frustration.
2. Suraj’s restless striving could result in burnout or discontent.
3. Rajesh’s fear of loss might create stress and tension in his leadership role.
Chando nu lokasmiṁ kutonidāno,
Vinicchayā cāpi kutopahūtā;
Kodho mosavajjañca kathaṅkathā ca,
Ye vāpi dhammā samaṇena vuttā.
English Translation
Chando = Interest, inclination, will. Nu = Truly, indeed, or (variant: no = not). Lokasmiṁ = In the world. Kuto = From where, what cause. Nidāno = Origin, cause. Vinicchayā = Decisions, judgments, discernment. Cāpi = And also. Kutopahūtā = From where are they brought forth. Kodho = Anger, ill will. Mosavajjañca = False speech, lying. Kathaṅkathā = Doubts, uncertainty.
Ye = Those, which. Vāpi = And also. Dhammā = Phenomena, teachings, qualities. Samaṇena = By the recluse, the ascetic (referring to the Buddha). Vuttā = Spoken, explained.
“From where does interest truly arise in the world?
And from where are judgments brought forth?
Anger, false speech, and doubt—
What are the phenomena explained by the recluse (the Buddha)?”
Hindi Translation
चंदो = रुचि, झुकाव। नु = वास्तव में, क्या। लोकस्मिं = इस संसार में। कुतो = कहाँ से, किस कारण से।निदानो = कारण, उत्पत्ति। विनिच्छया = निर्णय, विचार। चापि = और भी। कुतोपहूता = कहाँ से उत्पन्न हुए। कोधो = क्रोध, द्वेष। मोसवज्जञ्च = झूठ बोलना। कथंकथा = संदेह, अनिश्चितता। ये = जो। वापि = और भी। धम्मा = धर्म, गुण। समणेन = सन्यासी द्वारा, तपस्वी द्वारा। वुत्ता = कहे गए, बताए गए।
“संसार में रुचि कहाँ से उत्पन्न होती है?
निर्णय और विचार कहाँ से आते हैं?
क्रोध, झूठ बोलना, और संदेह—
ये कौन से धर्म हैं जिन्हें सन्यासी (बुद्ध) ने बताया है?”
Kannada Translation
ಚಂದೋ = ಆಸಕ್ತಿ, ಒಲವು। ನು = ನಿಜವಾಗಿಯೂ, ಏನು। ಲೋಕಸ್ಮಿಂ = ಈ ಜಗತ್ತಿನಲ್ಲಿ।
ಕುತೋ = ಎಲ್ಲಿ, ಯಾವ ಕಾರಣದಿಂದ। ನಿದಾನೋ = ಕಾರಣ, ಮೂಲ। ವಿನಿಚ್ಛಯಾ = ತೀರ್ಮಾನಗಳು, ವಿಚಾರಣೆ। ಚಾಪಿ = ಮತ್ತು। ಕುತೋಪಹೂತಾ = ಎಲ್ಲಿ ಹುಟ್ಟಿವೆ। ಕೋಧೋ = ಕೋಪ, ದ್ವೇಷ। ಮೋಸವಜ್ಜಂಚ = ಸುಳ್ಳುಮಾತು। ಕಥಂಕಥಾ = ಸಂಶಯ, ಅನುಮಾನ।
ಯೇ = ಅವು। ವಾಪಿ = ಮತ್ತು। ಧಮ್ಮಾ = ಧರ್ಮಗಳು, ಗುಣಗಳು। ಸಮಣೇನ = ಸಂನ್ಯಾಸಿಯಿಂದ। ವುತ್ತಾ = ಹೇಳಲಾಗಿದೆ।
“ಈ ಜಗತ್ತಿನಲ್ಲಿ ಆಸಕ್ತಿ ಎಲ್ಲಿ ಹುಟ್ಟುತ್ತವೆ?
ತೀರ್ಮಾನಗಳು ಮತ್ತು ವಿಚಾರಣೆ ಎಲ್ಲಿ ಬಂದವು?
ಕೋಪ, ಸುಳ್ಳು ಮಾತು, ಮತ್ತು ಸಂಶಯ—
ಇವು ಸಂನ್ಯಾಸಿ (ಬುದ್ಧ) ಹೇಳಿದ ಧರ್ಮಗಳೆ?”
Marathi Translation
चंदो = रस, आवड। नु = खरोखर, काय। लोकस्मिं = या जगात। कुतो = कुठून, कोणत्या कारणाने। निदानो = कारण, उत्पत्ती। विनिच्छया = निर्णय, विचार। चापि = आणि। कुतोपहूता = कुठून निर्माण झाले। कोधो = राग, द्वेष। मोसवज्जञ्च = खोटे बोलणे। कथंकथा = शंका, अनिश्चितता। ये = जे। वापि = आणि। धम्मा = धर्म, गुण। समणेन = सन्यासी, तपस्वी। वुत्ता = सांगितले।
“या जगात रस कुठून निर्माण होतो?
निर्णय आणि विचार कुठून येतात?
राग, खोटे बोलणे, आणि शंका—
हे कोणते धर्म आहेत जे सन्यासी (बुद्ध) यांनी सांगितले?”
Connecting to the Office Scenario
In the workplace, the teachings of this passage can provide clarity about the origins of interest, judgment, and negative emotions:
1. Where Does Interest (Chando) Arise?
The team’s interest in promotions, recognition, and success arises from their personal values and inclinations.
Example: Chris is deeply interested in fairness, while Rajesh’s interest lies in maintaining status.
2. Where Do Judgments (Vinicchayā) Originate?
Judgments in the team—such as critiquing Rajesh’s promotion or assessing others’ abilities—stem from subjective interpretations of fairness and capability.
Example: Chris forms a judgment that the promotion process was unfair, while others defend it.
3. The Origins of Anger, False Speech, and Doubt
Anger (Kodho): Chris’s anger arises because their expectations were unmet. False Speech (Mosavajja): Gossip about favoritism circulates in the office, damaging trust.
Doubt (Kathaṅkathā): Suraj begins doubting their own abilities after being overlooked for the promotion.
Sātaṁ asātanti yamāhu loke,
Tamūpanissāya pahoti chando;
Rūpesu disvā vibhavaṁ bhavañca,
Vinicchayaṁ kubbati jantu loke.
English Translation
Sātaṁ = Agreeable, pleasant. Asātaṁ = Disagreeable, unpleasant.
Yamāhu = That which is spoken of, said. Loke = In the world.
Tamūpanissāya = Dependent upon that, relying on it.
Pahoti = Arises, is born. Chando = Interest, inclination, will.
Rūpesu = In forms, appearances. Disvā = Having seen, observing.
Vibhavaṁ = Non-existence, destruction. Bhavañca = Existence, becoming.
Vinicchayaṁ = Judgment, discernment. Kubbati = Makes, performs.
Jantu = A being, an individual. Loke = In the world.
“Agreeable and disagreeable, as they are spoken of in the world—
Dependent upon these, interest arises;
Seeing forms, observing existence and non-existence,
A being makes judgments in the world.”
Hindi Translation
सातं = जो सुखद है, जो अनुकूल है। असातं = जो दुखद है, जो प्रतिकूल है। यमाहु = जिसे कहा जाता है। लोके = इस संसार में। तमुपनिस्साय = उस पर निर्भर होकर। पहोटी = उत्पन्न होता है। चंदो = रुचि, झुकाव। रूपेसु = रूपों में, आकारों में। दिस्वा = देखकर। विभवं = नाश, समाप्ति। भवं च = अस्तित्व। विनिच्छयं = निर्णय, विचार। कुब्बति = करता है। जन्तु = प्राणी, व्यक्ति। लोके = इस संसार में।
“संसार में जो अनुकूल और प्रतिकूल हैं, उनका उल्लेख होता है—
उनके आधार पर रुचि उत्पन्न होती है।
रूपों को देखकर, अस्तित्व और नाश का अवलोकन करते हुए,
व्यक्ति संसार में निर्णय करता है।”
3. Kannada Translation
ಸಾತಂ = ಅನೂಕೂಲ, ಸ್ಫೂರ್ತಿದಾಯಕ। ಅಸಾತಂ = ಅನಾನುಕೂಲ, ಅಸಮಾಧಾನಕರ। ಯಮಾಹು = ಇದು ಹೇಗೆ ಹೇಳುತ್ತಾರೆ। ಲೋಕೇ = ಈ ಜಗತ್ತಿನಲ್ಲಿ।
ತಮುಪನಿಸ್ಸಾಯ = ಅದರಲ್ಲಿ ಅವಲಂಬಿತವಾಗಿ। ಪಹೋಟಿ = ಹುಟ್ಟುತ್ತದೆ।
ಚಂದೋ = ಆಸಕ್ತಿ, ಒಲವು। ರೂಪೇಸು = ರೂಪಗಳಲ್ಲಿ। ದಿಸ್ವಾ = ನೋಡಿದಾಗ।
ವಿಭವಂ = ನಾಶ, ಅಸ್ತಿತ್ವದ ಕೊನೆ। ಭವಂ ಚ = ಅಸ್ತಿತ್ವ, ಇರುವಿಕೆ।
ವಿನಿಚ್ಛಯಂ = ತೀರ್ಮಾನ, ವಿವೇಚನೆ। ಕುಬ್ಬತಿ = ಮಾಡುತ್ತದೆ। ಜಂತು = ಜೀವಿ, ವ್ಯಕ್ತಿ।
ಲೋಕೇ = ಈ ಜಗತ್ತಿನಲ್ಲಿ।
“ಜಗತ್ತಿನಲ್ಲಿ ಅನುಕೂಲ ಮತ್ತು ಅನಾನುಕೂಲದ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಾರೆ—
ಅದರ ಆಧಾರದ ಮೇಲೆ ಆಸಕ್ತಿ ಹುಟ್ಟುತ್ತದೆ।
ರೂಪಗಳನ್ನು ನೋಡಿದಾಗ, ಅಸ್ತಿತ್ವ ಮತ್ತು ನಾಶವನ್ನು ಗಮನಿಸಿ,
ಜೀವಿ ಜಗತ್ತಿನಲ್ಲಿ ತೀರ್ಮಾನಗಳನ್ನು ಮಾಡುತ್ತದೆ।”
4. Marathi Translation
सातं = अनुकूल, योग्य। असातं = प्रतिकूल, अनुचित। यमाहु = ज्याचा उल्लेख होतो।
लोके = या जगात। तमुपनिस्साय = त्यावर अवलंबून। पहोटी = निर्माण होते।
चंदो = रस, आवड। रूपेसु = रूपांमध्ये। दिस्वा = पाहून। विभवं = नाश, समाप्ती।
भवं च = अस्तित्व। विनिच्छयं = निर्णय, विचार। कुब्बति = करतो। जन्तु = जीव, माणूस।
लोके = या जगात।
“या जगात अनुकूल आणि प्रतिकूल यांचा उल्लेख होतो—
त्यावर अवलंबून आवड निर्माण होते।
रूप पाहून, अस्तित्व आणि नाश यांचे निरीक्षण करून,
माणूस या जगात निर्णय घेतो।”
Connecting the Passage to the Office Scenario
Agreeable and Disagreeable in the Workplace (Sātaṁ asātaṁ yamāhu loke)
In the workplace, agreeable and disagreeable experiences directly influence the team’s reactions:
Agreeable (Sātaṁ): Rajesh finds his promotion agreeable, associating it with success and validation.
Disagreeable (Asātaṁ): Chris views the same promotion as disagreeable, feeling overlooked and frustrated.
Their responses depend on how they perceive the situation, showing that agreeable and disagreeable are subjective experiences.
Interest Arises Dependent on These (Tamūpanissāya pahoti chando)
Rajesh’s interest (chando) in maintaining his status motivates him to work harder but also creates pressure.
Chris’s interest in fairness drives their desire to raise their concerns, while Suraj develops an interest in improving their performance.
Judgments Based on Observation (Rūpesu disvā vibhavaṁ bhavañca)
The forms (rūpa) in this context include visible markers of success like the promotion, accolades, and recognition.
Observing the presence (bhava) of promotion in Rajesh’s life and its absence (vibhava) in theirs, Chris and Suraj form judgments about fairness and capability.
Actions Shaped by Judgments (Vinicchayaṁ kubbati jantu loke)
Suraj: Reflects on their performance and decides to work harder for future opportunities.
Rajesh: Decides to focus on proving his worth in his new role, driven by the need to justify his promotion.
Chris: Judges the process as biased and considers discussing it with the manager.
Kodho mosavajjañca kathaṅkathā ca,
Etepi dhammā dvayameva sante;
Kathaṅkathī ñāṇapathāya sikkhe,
Ñatvā pavuttā samaṇena dhammā.
1. English Translation
Kodho = Anger, ill will. Mosavajjañca = False speech, lying.
Kathaṅkathā = Doubt, uncertainty. Etepi = These also.
Dhammā = Phenomena, qualities, teachings.
Dvayameva = Dual, twofold, of two kinds. Sante = Being present, existing. Kathaṅkathī = A person of doubt, one questioning.
Ñāṇapathāya = To the path of knowledge, for wisdom. Sikkhe = Should learn, should train. Ñatvā = Having understood, knowing. Pavuttā = Declared, explained. Samaṇena = By the recluse, the ascetic (the Buddha). Dhammā = Teachings, phenomena, qualities.
“Anger, false speech, and doubt—
These phenomena are of twofold nature.
One who questions should train on the path of knowledge,
Having understood the teachings declared by the recluse (the Buddha).”
2. Hindi Translation
कोधो = क्रोध, द्वेष। मोसवज्जञ्च = झूठ बोलना। कथंकथा = संदेह, अनिश्चितता। एतेपि = ये भी। धम्मा = धर्म, गुण। द्वयमेव = द्विगुण, दो प्रकार के। सन्ते = उपस्थित, विद्यमान। कथंकथी = संदेही व्यक्ति। ञाणपथाय = ज्ञान के पथ पर। सिक्खे = सीखना चाहिए, अभ्यास करना चाहिए।
ञत्वा = जानकर, समझकर। पवुत्ता = बताए गए, समझाए गए। समणेन = सन्यासी द्वारा।
धम्मा = धर्म, गुण।
“क्रोध, झूठ बोलना, और संदेह—
ये धर्म दो प्रकार के हैं।
संदेह करने वाले को ज्ञान के पथ पर अभ्यास करना चाहिए,
उन धर्मों को समझकर जो सन्यासी (बुद्ध) ने बताए हैं।”
3. Kannada Translation
ಕೋಧೋ = ಕೋಪ, ದ್ವೇಷ। ಮೋಸವಜ್ಜಂಚ = ಸುಳ್ಳುಮಾತು। ಕಥಂಕಥಾ = ಸಂಶಯ, ಅನುಮಾನ। ಎತೇಪಿ = ಇವುಗಳೂ। ಧಮ್ಮಾ = ಧರ್ಮಗಳು, ಗುಣಗಳು। ದ್ವಯಮೇವ = ಎರಡು ಪ್ರಕಾರದ। ಸಂತೇ = ಇರುತ್ತವೆ। ಕಥಂಕಥೀ = ಸಂಶಯವಿರುವ ವ್ಯಕ್ತಿ। ಞಾಣಪಥಾಯ = ಜ್ಞಾನಕ್ಕೆ ಹೋಗುವ ಮಾರ್ಗ। ಸಿಕ್ಕೇ = ಕಲಿಯಬೇಕು, ಅಭ್ಯಾಸ ಮಾಡಬೇಕು। ಞತ್ವಾ = ತಿಳಿದು, ಅರಿತು। ಪವುತ್ತಾ = ವಿವರಿಸಲ್ಪಟ್ಟ, ಹೇಳಲ್ಪಟ್ಟ। ಸಮನೇನ = ಸಂನ್ಯಾಸಿ (ಬುದ್ಧ) ಹೇಳಿದ। ಧಮ್ಮಾ = ಗುಣಗಳು, ಬೋಧನೆಗಳು।
“ಕೋಪ, ಸುಳ್ಳು ಮಾತು, ಮತ್ತು ಸಂಶಯ—
ಇವು ಎರಡು ಪ್ರಕಾರದ ಗುಣಗಳಾಗಿವೆ।
ಸಂಶಯವಿರುವವನು ಜ್ಞಾನ ಮಾರ್ಗದಲ್ಲಿ ಅಭ್ಯಾಸ ಮಾಡಬೇಕು,
ಸಂನ್ಯಾಸಿ (ಬುದ್ಧ) ಬೋಧಿಸಿದ ಧರ್ಮಗಳನ್ನು ಅರಿತು।”
4. Marathi Explanation
कोधो = राग, द्वेष। मोसवज्जञ्च = खोटे बोलणे। कथंकथा = शंका, अनिश्चितता। एतेपि = हे सुद्धा। धम्मा = धर्म, गुण। द्वयमेव = दोन प्रकारचे। सन्ते = अस्तित्वात असलेले। कथंकथी = संशय असलेला व्यक्ती। ञाणपथाय = ज्ञानाच्या मार्गासाठी। सिक्खे = शिकले पाहिजे, अभ्यास केला पाहिजे। ञत्वा = जाणून, समजून। पवुत्ता = सांगितलेले। समणेन = सन्यासी (बुद्ध) यांनी। धम्मा = धर्म, गुण।
“राग, खोटे बोलणे, आणि शंका—
हे धर्म दोन प्रकारचे आहेत।
शंका असलेल्या व्यक्तीने ज्ञानाच्या मार्गावर अभ्यास करावा,
आणि सन्यासी (बुद्ध) यांनी सांगितलेल्या धर्मांना समजून घ्यावे।”
Connecting the Passage to the Office Scenario
1. The Twofold Nature of Phenomena (Etepi dhammā dvayameva sante)
In the workplace:
Anger (Kodho): Chris’s frustration over the promotion creates conflict.
False Speech (Mosavajja): Gossip about favoritism circulates, harming trust. Doubt (Kathaṅkathā): Suraj doubts their abilities after being overlooked for the promotion.
The Buddha’s teaching emphasizes that these phenomena have a twofold nature:
They arise from internal reactions (perceptions, desires).
They manifest outwardly through behavior (speech, actions).
2. The Path of Knowledge (Ñāṇapathāya Sikkhe)
The Buddha advises:
Instead of succumbing to anger or doubt, individuals should train in discernment and seek wisdom.
Example:
Rajesh reflects on his responsibilities instead of feeling defensive.
Chris channels their frustration into constructive feedback rather than blame. Suraj uses their doubts as motivation to improve.
3. Understanding the Teachings (Ñatvā pavuttā samaṇena dhammā)
The teachings help the team:
Recognize the roots of their emotions.
Understand how to resolve conflicts through mindfulness and self-awareness.
Cultivate harmonious interactions by avoiding reactive behaviors.
Sātaṁ asātañca kutonidānā,
Kismiṁ asante na bhavanti hete;
Vibhavaṁ bhavañcāpi yametamatthaṁ,
Etaṁ me pabrūhi yatonidānaṁ.
1. English Translation
Sātaṁ = Agreeable, pleasant. Asātañca = And disagreeable, unpleasant. Kutonidānā = From where do they originate, what is their cause?
Kismiṁ = In what, dependent on what. Asante = When absent, when not present. Na bhavanti = Do not exist, do not arise. Hete = These. Vibhavaṁ = Non-existence, destruction. Bhavañca = And existence, becoming.
Yametam = That which is this (referring to the subject). Atthaṁ = Meaning, purpose, truth. Etaṁ me = This to me. Pabrūhi = Explain, declare, tell. Yatonidānaṁ = From what origin, from what cause.
“From where do agreeable and disagreeable things originate?
When absent, on what do they not arise?
Non-existence and existence—what is their meaning?
Please explain to me from what cause they arise.”
2. Hindi Translation
सातं = अनुकूल, जो सुखद है। असातं च = और प्रतिकूल, जो दुखद है। कुतोनिदाना = किससे उत्पन्न होती हैं, इनका कारण क्या है? किस्मिं = किसमें, किस पर निर्भर। असन्ते = जब अनुपस्थित हो, जब ना हों। न भवन्ति = अस्तित्व में नहीं आते। हेते = ये। विभवं = नाश, विनाश। भवं च = और अस्तित्व। यमेतं = जो यह है। अथं = अर्थ, उद्देश्य। एतं मे = यह मुझे। पब्रूहि = समझाओ, बताओ। यतोनिदानं = किससे उत्पन्न होता है।
“अनुकूल और प्रतिकूल वस्तुएँ किससे उत्पन्न होती हैं?
जब वे अनुपस्थित हों, तो किस पर निर्भर नहीं होतीं?
अस्तित्व और विनाश का क्या अर्थ है?
कृपया मुझे समझाएँ कि ये किस कारण से उत्पन्न होती हैं।”
3. Kannada Translation
ಸಾತಂ = ಅನುಕೂಲ, ಸಂತೋಷದ। ಅಸಾತಂ ಚ = ಮತ್ತು ಅನಾನುಕೂಲ, ಅಸಮಾಧಾನಕರ। ಕುತೋನಿದಾನಾ = ಯಾವ ಕಾರಣದಿಂದ ಹುಟ್ಟುತ್ತವೆ? ಕಿಸ್ಮಿಂ = ಯಾವದಲ್ಲಿ, ಯಾವದರಿಂದ ಅವಲಂಬಿತ। ಅಸಂತೇ = ಇಲ್ಲದಿದ್ದರೆ। ನ ಭವಂತಿ = ಇರುವುದಿಲ್ಲ, ಉದಯವಾಗುವುದಿಲ್ಲ।
ಹೇತೇ = ಇವು। ವಿಭವಂ = ನಾಶ, ಅಸ್ತಿತ್ವದ ಅಂತ್ಯ। ಭವಂ ಚ = ಮತ್ತು ಅಸ್ತಿತ್ವ।
ಯಮೇತಂ = ಇದು ಯಾವುದಾಗಿದೆ। ಅಥಂ = ಅರ್ಥ, ಉದ್ದೇಶ। ಎತಂ ಮೆ = ಇದನ್ನು ನನಗೆ। ಪಬ್ರೂಹಿ = ವಿವರಿಸಿ, ಹೇಳಿ। ಯತೋನಿದಾನಂ = ಯಾವ ಮೂಲದಿಂದ ಹುಟ್ಟುತ್ತದೆ।
“ಅನುಕೂಲ ಮತ್ತು ಅನಾನುಕೂಲವು ಯಾವ ಕಾರಣದಿಂದ ಹುಟ್ಟುತ್ತವೆ?
ಅವು ಇಲ್ಲದಿದ್ದರೆ, ಯಾವುದರಿಂದ ಅವು ಇರುವುದಿಲ್ಲ?
ಅಸ್ತಿತ್ವ ಮತ್ತು ನಾಶದ ಅರ್ಥವೇನು?
ದಯವಿಟ್ಟು ನನಗೆ ವಿವರಿಸಿ, ಅವು ಯಾವ ಮೂಲದಿಂದ ಹುಟ್ಟುತ್ತವೆ?”
4. Marathi Translation
सातं = अनुकूल, आनंददायक। असातं च = आणि प्रतिकूल, अप्रिय। कुतोनिदाना = कोणत्या कारणाने निर्माण होतात? किस्मिं = कोणावर, कोणावर अवलंबून। असन्ते = जेव्हा अस्तित्वात नाहीत। न भवन्ति = अस्तित्वात येत नाहीत। हेते = हे। विभवं = नाश, संपत्तीचा नाश। भवं च = आणि अस्तित्व। यमेतं = जे हे आहे। अथं = अर्थ, उद्दिष्ट। एतं मे = हे मला। पब्रूहि = सांग, स्पष्ट कर। यतोनिदानं = कोणत्या कारणाने निर्माण होते।
“अनुकूल आणि प्रतिकूल गोष्टी कोणत्या कारणाने निर्माण होतात?
त्या नसताना, त्या कोणावर अवलंबून नसतात?
अस्तित्व आणि नाश याचा अर्थ काय आहे?
कृपया मला सांगा, त्या कोणत्या कारणाने निर्माण होतात?”
Interpretation of the Passage
This passage invites reflection on the origins of agreeable and disagreeable phenomena and the conditions under which they arise and cease. It also seeks understanding of existence (bhava) and non-existence (vibhava) and their underlying causes.
Connecting the Passage to the Office Scenario
1. Agreeable and Disagreeable (Sātaṁ asātañca kutonidānā)
Agreeable: Rajesh finds his promotion agreeable as it aligns with his aspirations.
Disagreeable: Chris perceives the promotion as unfair and feels dissatisfied. Both reactions depend on the conditions (causes) that create these perceptions: personal expectations, values, and societal conditioning.
2. Absence of Conditions (Kismiṁ asante na bhavanti hete)
When attachment to recognition is absent, neither agreeable nor disagreeable perceptions arise.
Example: If Chris lets go of their attachment to fairness, they might not view the promotion as disagreeable.
3. Existence and Non-Existence (Vibhavaṁ bhavañca)
Existence: The promotion exists as a visible success for Rajesh.
Non-Existence: For Chris and Suraj, the absence of recognition feels like a lack of existence.
Observing both helps understand that these are impermanent conditions, not absolute truths.
4. Seeking the Cause (Etaṁ me pabrūhi yatonidānaṁ)
The Buddha’s teaching encourages exploring the underlying causes of perceptions and emotions:
Interest (chanda) and attachment drive the agreeable/disagreeable reactions.
By understanding these roots, one can transcend reactive patterns.
Phassanidānaṁ sātaṁ asātaṁ,
Phasse asante na bhavanti hete;
Vibhavaṁ bhavañcāpi yametamatthaṁ,
Etaṁ te pabrūmi itonidānaṁ.
1. English Translation
Phassanidānaṁ = Having contact as the origin, arising from contact.
Sātaṁ = Agreeable, pleasant. Asātaṁ = Disagreeable, unpleasant.
Phasse = In contact, through contact. Asante = When not present, when absent. Na bhavanti = Do not arise, do not exist. Hete = These.
Vibhavaṁ = Non-existence, destruction. Bhavañca = And existence, becoming. Yametam = That which is this (referring to the subject).
Atthaṁ = Meaning, purpose, truth. Etaṁ te = This to you.
Pabrūmi = I declare, I explain.
Itonidānaṁ = From this cause, originating from this.
“Agreeable and disagreeable arise from contact;
When contact is absent, these do not exist.
Existence and non-existence—this is their meaning:
I declare to you that they originate from this cause.”
2. Hindi Translation
फस्सनिदानं = संपर्क से उत्पन्न। सातं = जो अनुकूल है। असातं = जो प्रतिकूल है। फस्से = संपर्क में, संपर्क से। असन्ते = जब संपर्क नहीं होता। न भवन्ति = अस्तित्व में नहीं आते। हेते = ये। विभवं = विनाश। भवं च = और अस्तित्व। यमेतं = जो यह है। अथं = अर्थ, उद्देश्य। एतं ते = यह आपको। पब्रूमि = मैं बताता हूँ, मैं समझाता हूँ। इतोनिदानं = इस कारण से उत्पन्न।
“अनुकूल और प्रतिकूल संपर्क से उत्पन्न होते हैं;
संपर्क के अभाव में ये अस्तित्व में नहीं आते।
अस्तित्व और विनाश का यही अर्थ है:
मैं आपको बताता हूँ कि ये इसी कारण से उत्पन्न होते हैं।”
3. Kannada Translation
ಇತೋನಿದಾನಂ = ಈ ಕಾರಣದಿಂದ ಹುಟ್ಟುತ್ತದೆ। ಫಸ್ಸನಿದಾನಂ = ಸಂಪರ್ಕದಿಂದ ಹುಟ್ಟುವುದು। ಸಾತಂ = ಅನುಕೂಲ, ಸಿಹಿಯಾದ। ಅಸಾತಂ = ಅನಾನುಕೂಲ, ಕಹಿ। ಫಸ್ಸೇ = ಸಂಪರ್ಕದಲ್ಲಿ, ಸಂಪರ್ಕದಿಂದ। ಅಸಂತೇ = ಇಲ್ಲದಾಗ। ನ ಭವಂತಿ = ಇರುವುದಿಲ್ಲ। ಹೇತೇ = ಇವು। ವಿಭವಂ = ನಾಶ, ಅಸ್ತಿತ್ವದ ಅಂತ್ಯ। ಭವಂ ಚ = ಮತ್ತು ಅಸ್ತಿತ್ವ। ಯಮೇತಂ = ಇದು ಏನೆಂದು। ಅಥಂ = ಅರ್ಥ, ಉದ್ದೇಶ। ಎತಂ ತೇ = ಇದು ನಿನಗೆ। ಪಬ್ರೂಮಿ = ನಾನು ವಿವರಿಸುತ್ತೇನೆ।
“ಅನುಕೂಲ ಮತ್ತು ಅನಾನುಕೂಲವು ಸಂಪರ್ಕದಿಂದ ಹುಟ್ಟುತ್ತವೆ;
ಸಂಪರ್ಕ ಇಲ್ಲದಿದ್ದರೆ ಇವು ಇರುವುದಿಲ್ಲ।
ಅಸ್ತಿತ್ವ ಮತ್ತು ನಾಶದ ಅರ್ಥವೇನು ಎಂದರೆ:
ನಾನು ನಿನಗೆ ವಿವರಿಸುತ್ತೇನೆ, ಇವು ಈ ಕಾರಣದಿಂದ ಹುಟ್ಟುತ್ತವೆ।”
4. Marathi Translation
इतोनिदानं = याच कारणामुळे निर्माण होतात। फस्सनिदानं = संपर्कामुळे निर्माण होणारे। सातं = अनुकूल। असातं = प्रतिकूल। फस्से = संपर्कातून, संपर्काने। असन्ते = जेव्हा संपर्क नसतो। न भवन्ति = अस्तित्वात येत नाहीत। हेते = हे।विभवं = नाश। भवं च = आणि अस्तित्व। यमेतं = जे हे आहे। अथं = अर्थ, उद्देश। एतं ते = हे तुला। पब्रूमि = मी सांगतो।
अनुकूल आणि प्रतिकूल संपर्कामुळे निर्माण होतात;
संपर्क नसताना हे अस्तित्वात येत नाहीत।
अस्तित्व आणि नाश याचा अर्थ काय आहे:
मी तुला सांगतो की हे याच कारणामुळे निर्माण होतात।”
Interpretation of the Passage
This passage emphasizes that agreeable and disagreeable experiences arise from contact (phassa) and that without contact, they do not exist. It also links the concepts of existence (bhava) and non-existence (vibhava) to contact as their originating cause.
Connecting the Passage to the Office Scenario
1. Contact as the Cause of Agreeable and Disagreeable (Phassanidānaṁ sātaṁ asātaṁ)
Disagreeable: Chris feels dissatisfaction from contact with the perceived unfairness of the situation.
Agreeable: Rajesh experiences satisfaction from contact with success (promotion).
Contact with external circumstances—such as the promotion decision—creates these reactions.
2. Absence of Contact Eliminates Reactions (Phasse asante na bhavanti hete)
Similarly, Rajesh’s joy is dependent on continued contact with praise and recognition; if removed, the agreeable feeling may fade.
If Chris refrains from engaging with (mentally contacting) thoughts about fairness, the disagreeable feeling diminishes.
3. Existence and Non-Existence Depend on Contact (Vibhavaṁ bhavañca) Existence (bhava): For Rajesh, the promotion exists as a source of validation. Non-Existence (vibhava): For Chris and Suraj, the lack of promotion represents a perceived loss or non-existence of opportunity.
Both existence and non-existence are relative perceptions arising from contact with external conditions.
4. Explaining the Cause (Etaṁ te pabrūmi itonidānaṁ)
The Buddha’s teaching reveals that contact (phassa) is the fundamental cause of these dualities. By understanding this, one can develop mindfulness to reduce reactivity.
Phasso nu lokasmi kutonidāno,
Pariggahā cāpi kutopahūtā;
Kismiṁ asante na mamattamatthi,
Kismiṁ vibhūte na phusanti phassā.
1. English Translation
Phassā = Contact, sensations. Phasso = Contact, sensation. Nu = Truly, indeed, or a rhetorical marker. Lokasmi = In the world. Kutonidāno = From where does it originate, what is its cause? Pariggahā = Grasping, attachment, possessions. Cāpi = And also. Kutopahūtā = From where are they brought forth, what is their source? Kismiṁ = In what, dependent on what. Asante = When not present, when absent. Na mamattamatthi = There is no sense of “mine,” no possessiveness. Kismiṁ = In what, dependent on what. Vibhūte = When ceased, when destroyed, absent. Na phusanti = Do not touch, do not arise.
“Where does contact truly originate in the world?
And from where is grasping also brought forth?
When absent, in what is there no sense of ‘mine’?
When ceased, in what do contacts no longer arise?”
2. Hindi Translation
फसा = संपर्क, अनुभूति। फसो = संपर्क, अनुभूति। नु = वास्तव में, क्या। लोकस्मिं = इस संसार में। कुतोनिदानो = किससे उत्पन्न होता है, इसका कारण क्या है? परिग्गहा = आसक्ति, पकड़, संपत्ति। चापि = और भी। कुतोपहूता = कहाँ से उत्पन्न होती है। किस्मिं = किसमें, किस पर निर्भर। असन्ते = जब अनुपस्थित हो। न ममत्तमत्थि = “मेरा” का भाव नहीं है। किस्मिं = किसमें। विभूते = समाप्त होने पर। न फुसन्ति = स्पर्श नहीं होते।
“इस संसार में संपर्क वास्तव में किससे उत्पन्न होता है?
और आसक्ति भी कहाँ से उत्पन्न होती है?
किसके अभाव में ‘मेरा’ का भाव नहीं होता?
किसके नष्ट होने पर संपर्क उत्पन्न नहीं होते?”
3. Kannada Translation
ಫಸ್ಸಾ = ಸಂಪರ್ಕ, ಅನುಭವ। ಫಸ್ಸೋ = ಸಂಪರ್ಕ, ಅನುಭವ। ನು = ನಿಜವಾಗಿಯೂ, ಏನು। ಲೋಕಸ್ಮಿಂ = ಈ ಜಗತ್ತಿನಲ್ಲಿ। ಕುತೋನಿದಾನೋ = ಯಾವ ಕಾರಣದಿಂದ ಹುಟ್ಟುತ್ತದೆ? ಪರಿಗ್ಗಹಾ = ಆವರಣೆ, ಅಲಂಬನೆ, ಆಪತ್ತು। ಚಾಪಿ = ಮತ್ತು। ಕುತೋಪಹೂತಾ = ಎಲ್ಲಿ ಹುಟ್ಟಿವೆ। ಕಿಸ್ಮಿಂ = ಯಾವದಲ್ಲಿ, ಯಾವದರಿಂದ। ಅಸಂತೇ = ಇಲ್ಲದಿದ್ದರೆ। ನ ಮಮತ್ತಮತ್ತಿ = “ನನ್ನದು” ಎಂಬ ಭಾವನೆ ಇರುವುದಿಲ್ಲ। ಕಿಸ್ಮಿಂ = ಯಾವದಲ್ಲಿ। ವಿಭೂತೇ = ನಾಶವಾಗುವಾಗ। ನ ಫುಸಂತಿ = ಸ್ಪರ್ಶ ಆಗುವುದಿಲ್ಲ। ಫಸ್ಸಾ = ಸಂಪರ್ಕ, ಅನುಭವ।
“ಈ ಜಗತ್ತಿನಲ್ಲಿ ಸಂಪರ್ಕದ ಮೂಲ ಯಾವುದು?
ಆಸಕ್ತಿ ಮತ್ತು ಅಲಂಬನೆಯು ಎಲ್ಲಿ ಹುಟ್ಟುತ್ತವೆ?
ಯಾವದಿಲ್ಲದಿದ್ದರೆ ‘ನನ್ನದು’ ಎಂಬ ಭಾವನೆ ಇಲ್ಲ?
ಯಾವದು ನಾಶವಾದಾಗ ಸಂಪರ್ಕಗಳು ಉಂಟಾಗುವುದಿಲ್ಲ?”
4. Marathi Translation
फसा = संपर्क। फसो = संपर्क, स्पर्श। नु = खरोखर, काय। लोकस्मिं = या जगात। कुतोनिदानो = कशातून निर्माण होतो?परिग्गहा = आसक्ती, धरून ठेवणे।चापि = आणि।कुतोपहूता = कुठून निर्माण होतात। किस्मिं = कोणावर, कोणत्या वर।असन्ते = नसताना।न ममत्तमत्थि = “माझं” असं वाटणं नाही।किस्मिं = कोणावर।विभूते = नष्ट झाल्यावर।न फुसन्ति = स्पर्श होत नाहीत। फसा = संपर्क।
“या जगात संपर्क खरोखर कुठून निर्माण होतो?
आणि आसक्ती कुठून निर्माण होते?
कशाच्या अभावाने ‘माझं’ हे वाटत नाही?
कशाच्या नाशाने संपर्क निर्माण होत नाहीत?”
Interpretation of the Passage
This passage explores the origins of contact (phassa), the arising of grasping (pariggaha), and the conditions under which possessiveness (‘mine’) and contact cease. The Buddha invites reflection on the dependencies of these phenomena.
Connecting the Passage to the Office Scenario
1. Contact as the Origin of Reactions (Phasso nu lokasmi kutonidāno)
In the workplace:
Contact with the promotion decision creates different reactions:
1. Rajesh feels joy (agreeable contact).
2. Chris feels frustration (disagreeable contact).
3. Suraj feels envy and doubt.
These reactions are dependent on contact with external events and perceptions.
2. Grasping Arises from Perceived Possessions (Pariggahā cāpi kutopahūtā)
Grasping manifests as attachment to roles, status, or fairness:
1. Rajesh becomes attached to maintaining his new position.
2. Chris is attached to the idea of deserving recognition.
Grasping arises when individuals perceive something as “theirs” or when they cling to expectations.
3. The Absence of ‘Mine’ (Kismiṁ asante na mamattamatthi)
Example: If Chris lets go of their attachment to fairness, they no longer feel the need to claim, “This promotion should have been mine.”
When there is no contact with notions of “ownership” or ego, the sense of ‘mine’ (mamattamatthi) diminishes.
4. The Ceasing of Contact (Kismiṁ vibhūte na phusanti phassā)
Example: Suraj reflects on the impermanence of promotions and realizes the situation does not define their worth. This reduces their emotional reactivity. When the grasping or attachment ceases, contact no longer gives rise to reactive emotions.
Nāmañca rūpañca paṭicca phasso,
Icchānidānāni pariggahāni;
Icchāyasantyā na mamattamatthi,
Rūpe vibhūte na phusanti phassā.
1. English Translation
Phassā = Contacts, sensations. Nāmañca = Name and, mental phenomena. Rūpañca = Form and, physical phenomena. Paṭicca = Dependent upon, based on. Phasso = Contact, sensation. Icchānidānāni = Having liking or wishing as the cause, arising from liking.. Pariggahāni = Grasping, attachment, possessions. Icchāya = With liking or wishing, due to enjoying. Asantyā = When absent, when not present. Na mamattamatthi = There is no sense of “mine,” no possessiveness. Rūpe = In forms, physical phenomena. Vibhūte = Ceased, destroyed, ended. Na phusanti = Do not touch, do not arise.
“Dependent on name and form, contact arises;
Grasping arises from liking or wishing as its cause.
When liking is absent, there is no sense of ‘mine’;
When form ceases, contact does not arise.”
2. Hindi Translation
नामं च = नाम और, मानसिक घटनाएँ।रूपं च = रूप और, भौतिक घटनाएँ।पटिच्च = निर्भर, आधार पर।फसो = संपर्क, अनुभूति।इच्छानिदानानि = इच्छा से उत्पन्न, इच्छा को कारण मानकर।परिग्गहानि = आसक्ति, पकड़।इच्छाय = इच्छा से, पसंद से।असन्त्या = जब अनुपस्थित।न ममत्तमत्थि = “मेरा” का भाव नहीं है।रूपे = रूप में।विभूते = समाप्त होने पर।न फुसन्ति = स्पर्श नहीं होते।फसा = संपर्क।
“नाम और रूप पर निर्भर होकर संपर्क उत्पन्न होता है;
आसक्ति इच्छा या पसंद से उत्पन्न होती है।
जब इच्छा अनुपस्थित होती है, तो ‘मेरा’ का भाव नहीं रहता;
जब रूप समाप्त हो जाता है, तो संपर्क उत्पन्न नहीं होते।”
3. Kannada Translation
ನಾಮಂಚ = ಹೆಸರು ಮತ್ತು, ಮಾನಸಿಕ ಘಟನೆಗಳು। ರೂಪಂಚ = ರೂಪ ಮತ್ತು, ಭೌತಿಕ ಘಟನೆಗಳು। ಪಟಿಚ್ಚ = ಅವಲಂಬಿತ, ಆಧಾರಿತ। ಫಸ್ಸೋ = ಸಂಪರ್ಕ, ಅನುಭವ। ಇಚ್ಚಾನಿದಾನಾನಿ = ಇಚ್ಛೆಯಿಂದ ಹುಟ್ಟಿದ್ದು, ಇಚ್ಛೆ ಮೂಲವಾಗಿದೆ। ಪರಿಗ್ಗಹಾನಿ = ಆಕರ್ಷಣೆ, ಹಿಡಿತ। ಇಚ್ಚಾಯ = ಇಚ್ಛೆಯಿಂದ, ಮೆಚ್ಚುಗೆಯಿಂದ। ಅಸಂತ್ಯಾ = ಇಲ್ಲದಿದ್ದಾಗ। ನ ಮಮತ್ತಮತ್ತಿ = “ನನ್ನದು” ಎಂಬ ಭಾವನೆ ಇರುವುದಿಲ್ಲ। ರೂಪೇ = ರೂಪದಲ್ಲಿ। ವಿಭೂತೇ = ನಾಶವಾದಾಗ। ನ ಫುಸಂತಿ = ಸ್ಪರ್ಶಿಸದಿರುತ್ತವೆ। ಫಸ್ಸಾ = ಸಂಪರ್ಕಗಳು।
“ಹೆಸರು ಮತ್ತು ರೂಪ ಅವಲಂಬಿತವಾಗಿ ಸಂಪರ್ಕ ಹುಟ್ಟುತ್ತದೆ;
ಆಕರ್ಷಣೆ ಅಥವಾ ಇಚ್ಛೆಯಿಂದ ಹಿಡಿತ ಉಂಟಾಗುತ್ತದೆ।
ಇಚ್ಛೆ ಇಲ್ಲದಿದ್ದಾಗ, ‘ನನ್ನದು’ ಎಂಬ ಭಾವನೆ ಇರೋದಿಲ್ಲ;
ರೂಪ ನಾಶವಾದಾಗ, ಸಂಪರ್ಕಗಳು ಹುಟ್ಟುವುದಿಲ್ಲ।”
4. Marathi Translation
नामं च = नाव आणि, मानसिक घटना।रूपं च = रूप आणि, भौतिक घटना।पटिच्च = अवलंबून, आधारावर।फसो = संपर्क, स्पर्श।इच्छानिदानानि = इच्छा हे कारण आहे, इच्छेमुळे निर्माण झालेले।परिग्गहानि = आसक्ती, पकड।इच्छाय = इच्छेमुळे।असन्त्या = नसताना।न ममत्तमत्थि = “माझं” असा भाव नाही।रूपे = रूपात।विभूते = नष्ट झाल्यावर।न फुसन्ति = स्पर्श होत नाहीत।फसा = संपर्क।
“नाव आणि रूप यावर अवलंबून संपर्क निर्माण होतो;
आसक्ती इच्छेमुळे किंवा पसंतीमुळे निर्माण होते।
इच्छा नसल्यास ‘माझं’ असा भाव राहात नाही;
रूप नष्ट झाल्यावर संपर्क निर्माण होत नाहीत।”
Interpretation of the Passage
This passage emphasizes:
When form ceases, contact (phassa) no longer arises.
Contact arises dependent on name and form—mental and physical phenomena.
Grasping (pariggaha) arises from liking or wishing (icchā) as its cause.
When liking or wishing ceases, the sense of “mine” (mamattamatthi) disappears.
Connecting the Passage to the Office Scenario
1. Contact Dependent on Name and Form (Nāmañca rūpañca paṭicca phasso)
In the workplace:
Contact (phassa) arises based on these constructs and creates reactions. Name (nāma): Titles such as “promotion,” “manager,” or “leader” create mental constructs.
Form (rūpa): Physical symbols like office space, salary, or accolades reinforce these constructs.
2. Grasping Arises from Liking or Wishing (Icchānidānāni pariggahāni)
Suraj develops envy because they wish for similar success.
Rajesh’s attachment to his promotion stems from his liking for recognition and validation.
Chris’s dissatisfaction arises because they wish for fairness and acknowledgment.
3. Absence of Wishing Ends Possessiveness (Icchāyasantyā na mamattamatthi)
Example: Chris reflects on the impermanence of titles and lets go of their attachment to the idea that the promotion “should have been theirs.”
When wishing or liking is absent, the sense of “mine” dissolves:
4. Cessation of Form Ends Contact (Rūpe vibhūte na phusanti phassā) When form (rūpa) ceases, contact does not arise:
Example: Rajesh realizes the promotion’s impermanence and shifts focus from external validation to intrinsic growth.
Kathaṁ sametassa vibhoti rūpaṁ,
Sukhaṁ dukhañcāpi kathaṁ vibhoti;
Etaṁ me pabrūhi yathā vibhoti,
Taṁ jāniyāmāti me mano ahu.
1. English Translation
Ahu = Is, has become, has arisen. Kathaṁ = How.
Sametassa = Of one who is composed, of one who has settled.
Vibhoti = Ceases, fades away, disappears. Rūpaṁ = Form, physical phenomena. Sukhaṁ = Pleasure, happiness. Dukhañcāpi = And also suffering, pain. Etaṁ = This. Me = To me. Pabrūhi = Explain, tell, declare. Yathā = How, in what way. Vibhoti = Ceases, disappears. Taṁ = That. Jāniyāmāti = I may know, I might understand. Me = To me. Mano = Mind.
“How does form disappear for one who is composed?
How do pleasure and pain also fade away?
Please explain to me how this happens,
So that my mind may understand.”
कथं = कैसे। सम्मेतस्स = स्थिर व्यक्ति के लिए, जिसने मन को शांत किया है। विभोति = समाप्त हो जाता है, लुप्त हो जाता है। रूपं = रूप, भौतिक घटनाएँ। सुखं = सुख। दुःखं च अपि = और दुःख भी। एतं = यह। मे = मुझे। पब्रूहि = बताओ, समझाओ। यथा = किस प्रकार। विभोति = समाप्त हो जाता है। तं = वह। जानियामति = मैं जान सकूँ, समझ सकूँ। मे = मुझे। मनो = मन। अहु = बन गया, उत्पन्न हुआ।
“जिसने मन को स्थिर किया है, उसके लिए रूप कैसे समाप्त हो जाता है?
सुख और दुःख भी कैसे लुप्त हो जाते हैं?
कृपया मुझे समझाओ कि यह कैसे होता है,
ताकि मेरा मन इसे समझ सके।”
Kannada Translation
ಕಥಂ = ಹೇಗೆ। ಸಮೇತಸ್ಸ = ಮನಸ್ಸು ಸ್ಥಿರಗೊಂಡವನಿಗೆ। ವಿಭೋತಿ = ನಾಶವಾಗುತ್ತದೆ, ಕಣ್ಮರೆಯಾಗುತ್ತದೆ। ರೂಪಂ = ರೂಪ, ಭೌತಿಕ ಘಟನೆಗಳು। ಸುಖಂ = ಸುಖ। ದುಖಂಚಾಪಿ = ದುಃಖವೂ ಕೂಡ। ಎತಂ = ಇದನ್ನು। ಮೇ = ನನಗೆ। ಪಬ್ರೂಹಿ = ತಿಳಿಸು, ವಿವರಿಸು। ಯಥಾ = ಹೇಗೆ, ಯಾವ ರೀತಿಯಲ್ಲಿ। ವಿಭೋತಿ = ನಾಶವಾಗುತ್ತದೆ। ತಂ = ಅದು। ಜಾನಿಯಾಮತಿ = ನಾನು ತಿಳಿದುಕೊಳ್ಳುವಂತೆ। ಮೇ = ನನಗೆ। ಮನೋ = ಮನಸ್ಸು। ಅಹು = ಆಗುತ್ತದೆ, ಉಂಟಾಗುತ್ತದೆ।
“ಸ್ಥಿರಗೊಂಡ ಮನಸ್ಸು ಹೊಂದಿರುವವನಿಗೆ ರೂಪ ಹೇಗೆ ನಾಶವಾಗುತ್ತದೆ?
ಸುಖ ಮತ್ತು ದುಃಖವೂ ಹೇಗೆ ಮಾಯವಾಗುತ್ತವೆ?
ದಯವಿಟ್ಟು ಇದನ್ನು ವಿವರಿಸಿ,
ಅದು ನನಗೆ ಮನಸ್ಸಿನಿಂದ ತಿಳಿಯಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ।”
कथं = कसे।सम्मेतस्स = स्थिर असलेल्या व्यक्तीसाठी।विभोति = नाहीसे होते, संपते।रूपं = रूप, भौतिक गोष्टी।सुखं = आनंद।दुःखं च अपि = आणि दुःख सुद्धा।एतं = हे।मे = मला।पब्रूहि = सांग, स्पष्ट कर।यथा = कशा प्रकारे।विभोति = नाहीसे होते।तं = ते।जानीयामति = मी जाणून घेऊ शकतो।मे = मला।मनो = मन।अहु = झाले, उत्पन्न झाले।
“स्थिर असलेल्या व्यक्तीसाठी रूप कसे नाहीसे होते?
आनंद आणि दुःख सुद्धा कसे संपतात?
कृपया मला हे समजावून सांगा,
माझे मन याला समजू शकते।”
Interpretation of the Passage
This passage reflects an inquiry into the fading away of form (rūpa) and the cessation of pleasure (sukha) and pain (dukkha) for a person who is composed (sametassa). The speaker seeks to understand how these phenomena disappear and requests an explanation to clarify this process.
Connecting the Passage to the Office Scenario
In the context of the workplace, this passage can be applied to explore how:
Form (Rūpa): External constructs like promotions, titles, and recognition can fade from being perceived as significant.
Pleasure and Pain: Emotional highs and lows, such as the joy of success or the pain of disappointment, can cease when the mind becomes composed and detached.
1. How Does Form Disappear (Kathaṁ sametassa vibhoti rūpaṁ)?
For Chris, letting go of attachment to fairness allows the form of the promotion to fade in importance.
For Rajesh, the promotion’s form initially carries significance, but as he reflects on its impermanence, its emotional weight diminishes.
2. How Do Pleasure and Pain Fade Away (Sukhaṁ dukhañcāpi kathaṁ vibhoti)?
Pain: Chris observes that their disappointment is impermanent, allowing them to move beyond resentment.
Pleasure: Rajesh realizes that the happiness from the promotion is fleeting, leading to reduced attachment.
3. Seeking Understanding (Etaṁ me pabrūhi yathā vibhoti)
The inquiry reflects a desire for clarity and wisdom, enabling a more composed and detached approach to workplace dynamics.
Suraj could ask: “How do I let go of my envy and find peace?” This aligns with the speaker’s wish to comprehend the process of cessation.
Na saññasaññī na visaññasaññī,
Nopi asaññī na vibhūtasaññī;
Evaṁ sametassa vibhoti rūpaṁ,
Saññānidānā hi papañcasaṅkhā.
1. English Translation
Na = Not.Saññasaññī = Perceiving perception, one attached to perception. Na visaññasaññī = Not detached from perception, not devoid of perception. Nopi = Nor. Asaññī = Without perception, unconscious.
Na vibhūtasaññī = Not perceiving disappearance or cessation.
Evaṁ = Thus, in this way. Sametassa = Of one who is composed, settled. Vibhoti = Fades away, ceases. Rūpaṁ = Form, physical phenomena. Saññānidānā = Having perception as its origin, arising from perception.
Hi = Indeed, surely Papañcasaṅkhā = Proliferations of thought, conceptual fabrications.
“Neither perceiving perception nor detached from perception,
Nor without perception nor perceiving cessation.
Thus, for one who is composed, form fades away;
For conceptual proliferations arise from perception.”
2. Hindi Translation
न = नहीं।संज्ञासंज्ञी = संज्ञा को अनुभव करने वाला, इसे पकड़े हुए।न विसंज्ञासंज्ञी = न ही संज्ञा से पूरी तरह मुक्त।नोपि = और न ही।असंज्ञी = बिना संज्ञा के।न विभूतसंज्ञी = न ही नाश या समाप्ति को अनुभव करने वाला।एवं = इसी प्रकार।सम्मेतस्स = स्थिर व्यक्ति के लिए।विभोति = समाप्त हो जाता है, लुप्त हो जाता है।रूपं = रूप, भौतिक घटनाएँ।संज्ञानिदाना = संज्ञा से उत्पन्न, इसका कारण संज्ञा है।हि = वास्तव में।पपंचसंखा = विचारों की बहुलता, मानसिक गूँज।
“न तो संज्ञा का अनुभव करने वाला, न ही संज्ञा से पूरी तरह मुक्त,
न ही बिना संज्ञा के, और न ही नाश को अनुभव करने वाला।
इसी प्रकार, स्थिर व्यक्ति के लिए रूप समाप्त हो जाता है;
क्योंकि मानसिक गूँज संज्ञा से उत्पन्न होती है।”
3. Kannada Translation
ನ = ಇಲ್ಲ।ಸಣ್ಣಸಣ್ಣೀ = ಗ್ರಹಿಕೆಯನ್ನು ಅನುಭವಿಸುವವನು।ನ ವಿಸಣ್ಣಸಣ್ಣೀ = ಗ್ರಹಿಕೆಯಿಂದ ಸಂಪೂರ್ಣ ಮುಕ್ತನಲ್ಲ।ನೋಪಿ = ಮತ್ತು ಇಲ್ಲ।ಅಸಣ್ಣೀ = ಗ್ರಹಿಕೆ ಇಲ್ಲದೆ।ನ ವಿಭೂತಸಣ್ಣೀ = ನಾಶವನ್ನು ಗ್ರಹಿಸುವವನು ಅಲ್ಲ।ಎವಂ = ಈ ರೀತಿಯಾಗಿ।ಸಮೇತಸ್ಸ = ಶಾಂತ, ಸ್ಥಿರನಾದವನಿಗೆ।ವಿಭೋತಿ = ಮಾಯವಾಗುತ್ತದೆ।ರೂಪಂ = ರೂಪ, ಭೌತಿಕ ಘಟನೆಗಳು।ಸಣ್ಣನಿದಾನಾ = ಗ್ರಹಿಕೆ ಮೂಲವಾಗಿದೆ।ಹಿ = ನಿಜವಾಗಿಯೂ।ಪಪಂಚಸಂಖಾ = ಅನೇಕ ಕಲ್ಪನೆಗಳು, ಗ್ರಹಿಕೆಗಳ ತೋಚುವಿಕೆ।
“ಗ್ರಹಿಕೆಯನ್ನು ಅನುಭವಿಸುವವನು ಅಲ್ಲ, ಅಥವಾ ಅದರಿಂದ ಸಂಪೂರ್ಣ ಮುಕ್ತನೂ ಅಲ್ಲ,
ಗ್ರಹಿಕೆ ಇಲ್ಲದವನೂ ಅಲ್ಲ, ನಾಶವನ್ನು ಗ್ರಹಿಸುವವನೂ ಅಲ್ಲ।
ಈ ರೀತಿಯಾಗಿ ಶಾಂತನಾದವನಿಗೆ ರೂಪ ಮಾಯವಾಗುತ್ತದೆ;
ಏಕೆಂದರೆ ಅನೇಕ ಕಲ್ಪನೆಗಳು ಗ್ರಹಿಕೆಯಿಂದ ಹುಟ್ಟುತ್ತವೆ।”
4. Marathi Translation
न = नाही।संज्ञासंज्ञी = संज्ञा जाणणारा, तीला पकडणारा।न विसंज्ञासंज्ञी = संज्ञेपासून पूर्णपणे मुक्त नाही।नोपि = आणि नाही।असंज्ञी = संज्ञा नसलेला।न विभूतसंज्ञी = नाशाला जाणणारा नाही।एवं = अशा प्रकारे।सम्मेतस्स = स्थिर झालेल्या व्यक्तीसाठी।विभोति = नाहीसे होते।रूपं = रूप, भौतिक गोष्टी।संज्ञानिदाना = संज्ञेमुळे निर्माण होते।हि = खरेच।पपंचसंखा = मानसिक विचारांचा गोंधळ।
“ना संज्ञेचा अनुभव करणारा, ना संज्ञेपासून पूर्ण मुक्त,
ना संज्ञेविना, ना नाशाला जाणणारा।
अशा प्रकारे स्थिर व्यक्तीसाठी रूप नाहीसे होते;
कारण मानसिक गोंधळ संज्ञेमुळे निर्माण होतो।”
Interpretation of the Passage
This passage describes the middle path of not clinging to perception, not being devoid of perception, nor being completely without awareness. For one who is composed, form fades away, because the conceptual proliferations (papañcasaṅkhā)—the mental fabrications that create dualities and conflict—arise from perception (saññā).
Connecting the Passage to the Office Scenario
1. Not Clinging to Perception (Na saññasaññī)
In the workplace, perceptions like “This promotion defines my worth” or “I deserved it more” arise.
A balanced approach involves acknowledging these perceptions without clinging to them.
2. Not Devoid of Awareness (Na visaññasaññī)
It is not about ignoring perceptions but being mindfully aware of them. Example: Chris becomes aware of their perception of unfairness but does not act impulsively based on it.
3. When Form Fades (Evaṁ sametassa vibhoti rūpaṁ)
For Rajesh, the form of the promotion loses its emotional weight as he reflects on its impermanence.
For Chris, letting go of possessiveness around the promotion allows the perception of injustice to fade.
4. Perceptions as the Cause of Mental Proliferations (Saññānidānā hi papañcasaṅkhā)
Thoughts like “I am better” or “This is unfair” proliferate from perception. Recognizing that these arise from perception helps reduce unnecessary mental agitation.
Context: The Passage
This passage highlights the middle path of perceiving without clinging to or rejecting perceptions, and how mental proliferations (unnecessary thoughts and conflicts) arise from perceptions (saññā). In the context of an office, this can be illustrated with a deeper and more relatable scenario.
Office Scenario: The Promotion Rajesh has recently been promoted, while Chris and Suraj were overlooked for the position. Each individual perceives the promotion differently, leading to emotional and mental proliferations based on their reactions.
1. Rajesh’s Perspective: Managing Clinging to Perception
By not clinging to perception, he can approach his role with humility and focus on the actual work rather than the title.
Challenge: Rajesh might perceive the promotion as a validation of his skills and feel a heightened sense of self-importance.
Clinging Perception (Saññasaññī): “I am better than my colleagues because I was chosen for this role.”
This leads to pride, attachment to his title, and fear of losing the position. Balanced Approach: Rajesh reflects on the impermanence of external achievements, realizing:
The promotion is a result of external conditions (team needs, timing) and not solely his abilities.
2. Chris’s Perspective: Avoiding Conflict from Perception
Challenge: Chris perceives the promotion as unfair, believing they deserved it more.
Rejecting Perception (Visaññasaññī): “The process was biased, and this company does not value my work.”
This rejection leads to frustration, withdrawal, or even confrontational behavior.
Balanced Approach: Chris recognizes their perception but doesn’t let it dominate their thoughts:
He reflects: “My reaction is based on my expectation of fairness, but the promotion decision was based on broader organizational needs.”
By acknowledging the perception without rejecting it, Chris focuses on improving their skills and finding future opportunities.
3. Suraj’s Perspective: Avoiding Suppression or Overreaction
By engaging with perception without overreacting, Suraj channels their energy toward personal growth and collaboration with Rajesh.
Challenge: Suraj feels envy toward Rajesh and doubts their own abilities, thinking:
Without Perception (Asaññī): “I should suppress these thoughts and just ignore the situation.” This suppression creates internal tension, as unresolved feelings can resurface later.
Balanced Approach: Suraj mindfully acknowledges their feelings and analyzes them:
“I feel envy because I wish to grow in my career. What steps can I take to be considered for the next promotion?”
Key Insights from the Scenario By mindfully observing their perceptions without over-identifying with them, each person can transcend the emotional turbulence.
Perception as the Root of Mental Proliferations:
Rajesh’s pride, Chris’s frustration, and Suraj’s envy all arise from their perceptions of the promotion.
Recognizing that perceptions are conditioned and impermanent helps reduce these emotional reactions.
Avoiding Extremes:
Clinging to perception (Rajesh’s pride) inflates the ego and creates attachment.
Rejecting perception (Chris’s frustration) leads to conflict and disconnection. Suppressing perception (Suraj’s avoidance) creates unresolved tension.
Middle Path: By mindfully observing their perceptions without over-identifying with them, each person can transcend the emotional turbulence.
Relating the Passage to the Scenario
Na saññasaññī (Not clinging to perception): Rajesh learns to let go of the idea that the promotion defines his worth. He continues to work humbly and effectively without over-identifying with his title.
Na visaññasaññī (Not rejecting perception): Chris acknowledges their feelings of disappointment but does not let them lead to resentment or confrontation. Instead, they focus on actionable ways to grow.
Na asaññī (Not without perception): Suraj avoids suppressing their feelings of envy and instead uses them as a motivator to identify areas of improvement for their own growth.
Na vibhūtasaññī (Not perceiving cessation): None of the individuals focus on denying or rejecting the impermanence of their situation but work toward understanding and adapting to it.
Evaṁ sametassa vibhoti rūpaṁ (Thus, for one composed, form fades away): By balancing their perceptions, the emotional significance of the promotion fades, allowing all three to focus on collaboration and self-improvement.
Saññānidānā hi papañcasaṅkhā (Proliferations arise from perception): Unnecessary mental conflicts (pride, frustration, envy) arise from clinging to or rejecting perceptions. Mindfulness helps dissolve these proliferations.
Yaṁ taṁ apucchimha akittayī no,
Aññaṁ taṁ pucchāma tadiṅgha brūhi;
Ettāvataggaṁ nu vadanti heke,
Yakkhassa suddhiṁ idha paṇḍitāse;
Udāhu aññampi vadanti etto.
1. English Translation
Yaṁ = That which. Taṁ = That.Apucchimha = We asked, we inquired.
Akittayī = Explained, declared. No = To us. Aññaṁ = Something else, another. Taṁ = That. Pucchāma = We ask, we inquire. Tadiṅgha = Therefore, then. Brūhi = Tell, declare, explain. Ettāvataggaṁ = To this extent, up to this point. Nu = Indeed, truly. Vadanti = They say, they declare. Heke = Some (people). Yakkhassa = Of the being, of the spirit. Suddhiṁ = Purity, cleansing.
Idha = Here, in this context. Paṇḍitāse = Wise ones, learned ones.
Udāhu = Or, alternatively. Aññampi = Something else, another.
Vadanti = They say, they declare. Etto = Beyond this, from here.
“That which we asked, you explained to us.
Now we ask something else—please tell us:
Do some say that this is the ultimate point
Of purity for a being, as the wise ones here declare?
Or do they say there is something beyond this?”
2. Hindi Translation
यं = जो। तं = वह। अपुच्छिम्ह = हमने पूछा। अकित्तयी = हमें समझाया। नो = हमें। अञ्ञं = कुछ और, अन्य। तं = वह। पुच्छाम = हम पूछते हैं। तदिङ्घ = इसलिए, फिर। ब्रूहि = बताओ, समझाओ। एत्तावतग्गं = यहीं तक, इस सीमा तक। नु = क्या सचमुच। वदन्ति = वे कहते हैं। हेके = कुछ लोग। यक्खस्स = प्राणी का, आत्मा का। सुद्धिं = पवित्रता, शुद्धता। इध = यहाँ। पण्डितासे = विद्वान, ज्ञानी। उदाहु = या। अञ्ञं पि = कुछ और, अन्य। वदन्ति = वे कहते हैं। एत्तो = इसके आगे, इससे परे।
“जो हमने पूछा था, वह आपने हमें समझाया।
अब हम कुछ और पूछते हैं—कृपया बताइए:
क्या कुछ लोग कहते हैं कि यह ही प्राणी की
पवित्रता का अंतिम बिंदु है, जैसा विद्वान यहाँ कहते हैं?
या वे कहते हैं कि इससे भी कुछ और आगे है?”
3. Kannada Translation
ಯಂ = ಅದು.ತಂ = ಆದು.ಅಪುಚ್ಚಿಮ್ಹ = ನಾವು ಕೇಳಿದ್ದೇವೆ.ಅಕಿತ್ತಯೀ = ನಮಗೆ ವಿವರಿಸಿದ್ದೀರಿ.ನೋ = ನಮಗೆ.ಅಣ್ಣಂ = ಇನ್ನೊಂದು, ಬೇರೆ.ತಂ = ಅದು.ಪುಚ್ಚಾಮ = ನಾವು ಕೇಳುತ್ತೇವೆ.ತದಿಂಘ = ಆದ್ದರಿಂದ, ನಂತರ.ಬ್ರೂಹಿ = ತಿಳಿಸು, ವಿವರಿಸು.ಎತ್ತಾವತಗ್ಗಂ = ಇಲ್ಲಿ ತನಕ, ಈ ಮಟ್ಟಿಗೆ.ನು = ನಿಜವಾಗಿಯೂ.ವದಂತಿ = ಅವರು ಹೇಳುತ್ತಾರೆ.ಹೇಕೆ = ಕೆಲವರು.ಯಕ್ಕಸ್ಸ = ಜೀವಿಯ, ಆತ್ಮದ.ಶುದ್ಧಿಂ = ಶುದ್ಧತೆ.ಇಧ = ಇಲ್ಲಿ.ಪಂಡಿತಾಸೆ = ಜ್ಞಾನಿಗಳು, ಪಂಡಿತರು.ಉದಾಹು = ಅಥವಾ.ಅಣ್ಣಂ ಪಿ = ಇನ್ನೂ ಏನಾದರೂ, ಬೇರೆ.ವದಂತಿ = ಅವರು ಹೇಳುತ್ತಾರೆ.ಎತ್ತೋ = ಇದರ ಪಾರಾಗಿ, ಮುಂಚೆ.
“ನಾವು ಕೇಳಿದ್ದಕ್ಕೆ ನೀವು ವಿವರಿಸಿದ್ದೀರಿ.
ಈಗ ನಾವು ಇನ್ನೊಂದು ಕೇಳುತ್ತೇವೆ—ದಯವಿಟ್ಟು ಹೇಳಿ:
ಕೆಲವರು ಹೇಳುವಂತೆ ಇದು ಜೀವಿಯ ಶುದ್ಧತೆಗೆ
ಅಂತಿಮ ಗುರಿಯೇ, ಜ್ಞಾನಿಗಳು ಇಲ್ಲಿಗೆ ತಲುಪಿದ್ದಾರೆ?
ಅಥವಾ ಅವರು ಇನ್ನೂ ಏನಾದರೂ ಮುಂಚೆ ಇದೆ ಎಂದು ಹೇಳುತ್ತಾರಾ?”
4. Marathi Translation
यं = जे.तं = ते.अपुच्छिम्ह = आम्ही विचारले.अकित्तयी = आम्हाला समजावले.नो = आम्हाला.अञ्ञं = काहीतरी वेगळे, दुसरे.तं = ते.पुच्छाम = आम्ही विचारतो.तदिङ्घ = म्हणून, मग.ब्रूहि = सांग, स्पष्ट कर.एत्तावतग्गं = इथेपर्यंत, याच मर्यादेत.नु = खरोखर, नक्की.वदन्ति = ते म्हणतात.हेके = काही लोक.यक्खस्स = प्राण्याचा, आत्म्याचा.सुद्धिं = शुद्धता.इध = इथे.पण्डितासे = ज्ञानी, पंडित.उदाहु = किंवा.अञ्ञं पि = काहीतरी वेगळे, दुसरे.वदन्ति = ते म्हणतात.एत्तो = यापुढे, याच्या पलीकडे.
“जे आम्ही विचारले, ते तुम्ही आम्हाला समजावले.
आता आम्ही काहीतरी वेगळे विचारतो—कृपया सांगा:
काही लोक म्हणतात की हेच प्राण्याच्या
शुद्धतेचे अंतिम टोक आहे, ज्ञानी येथेच थांबतात.
किंवा ते म्हणतात की यापुढेही काहीतरी आहे?”
Interpretation of the Passage
This passage reflects a seeker’s inquiry into the ultimate truth or the highest point of purification. The seeker: Questions whether there is something beyond what has been described by the wise. Acknowledges what has already been explained. Asks if the point reached so far is the ultimate goal of purity.
Connecting the Passage to the Office Scenario
The Journey of Understanding
Imagine the scenario of personal growth within the office. Employees seek clarity on their professional and personal development.
“Is achieving a title or resolving this conflict the end, or is there more growth to strive for?”
Acknowledging Past Understanding:
Rajesh acknowledges the feedback from mentors that helped him earn the promotion.
Chris and Suraj reflect on what they’ve learned about themselves and the organization.
Asking for the Next Step:
Rajesh: “Is this promotion the ultimate validation of my skills, or is there a greater purpose or responsibility beyond it?”
Chris: “Is focusing on personal recognition the ultimate goal, or should I look toward collaboration and collective growth?”
Suraj: “Is this failure final, or does it hold lessons for greater opportunities ahead?”
Wisdom of the “Wise”:
Just as the seeker inquires about the insights of the wise, the team may turn to leaders or mentors for guidance:
Ettāvataggampi vadanti heke,
Yakkhassa suddhiṁ idha paṇḍitāse;
Tesaṁ paneke samayaṁ vadanti,
Anupādisese kusalā vadānā.
English Translation
Vadānā = Declare, say. Ettāvataggaṁ = To this extent, up to this point, the ultimate. Pi = Also, even. Vadanti = They say, they declare. Heke = Some people, some. Yakkhassa = Of the being, the spirit, or the mind (often used to refer to a being with desires). Suddhiṁ = Purity, cleansing. Idha = Here, in this context. Paṇḍitāse = Wise ones, learned ones. Tesaṁ = Of them, their. Paneke = But others. Samayaṁ = State, condition, moment. Vadanti = They say, they declare. Anupādisese = Without clinging, without residue, with no attachments remaining. Kusalā = Skilled, wise, those who are proficient. Vadānā = Declare, say.
“Some declare this as the ultimate point,
The purity of the being, as the wise ones say here.
But others declare a state beyond this,
Without clinging or residue, as proclaimed by the skilled.”
Hindi Translation
एत्तावतग्गं = यहीं तक, इस सीमा तक, अंतिम बिंदु।पि = भी, यहाँ तक कि।वदन्ति = वे कहते हैं।हेके = कुछ लोग।यक्खस्स = प्राणी का, आत्मा का।सुद्धिं = शुद्धता, पवित्रता।इध = यहाँ।पण्डितासे = विद्वान, ज्ञानी।तेसं = उनका, उनके।पनेक = लेकिन कुछ अन्य।समयं = अवस्था, स्थिति।वदन्ति = वे कहते हैं।अनुपादिसेसे = बिना किसी लगाव या शेष बचे अवशेष के।कुसला = कुशल, ज्ञानी।वदान = घोषणा करते हैं, कहते हैं।
“कुछ लोग इसे अंतिम बिंदु कहते हैं,
जीव की शुद्धता, जैसा ज्ञानी यहाँ कहते हैं।
लेकिन कुछ अन्य इससे परे एक अवस्था की घोषणा करते हैं,
जहाँ कोई लगाव या अवशेष नहीं है, जैसा कुशल लोग कहते हैं।”
Kannada Translation
ಎತ್ತಾವತಗ್ಗಂ = ಇಲ್ಲಿಯವರೆಗೆ, ಈ ತಟ್ಟಣ, ಅಂತಿಮ ಗುರಿ.ಪಿ = ಸಹ, ಇನ್ನೂ.ವದಂತಿ = ಅವರು ಹೇಳುತ್ತಾರೆ.ಹೇಕೆ = ಕೆಲವರು.ಯಕ್ಕಸ್ಸ = ಪ್ರಾಣಿಯ, ಆತ್ಮದ.ಶುದ್ಧಿಂ = ಶುದ್ಧತೆ.ಇಧ = ಇಲ್ಲಿ.ಪಂಡಿತಾಸೆ = ಜ್ಞಾನಿಗಳು, ಪಂಡಿತರು.ತೇಸಂ = ಅವರ, ಅವುಗಳ.ಪನೆಕೆ = ಆದರೆ ಕೆಲವು.ಸಮಯಂ = ಸ್ಥಿತಿ, ಸಮಯ.ವದಂತಿ = ಅವರು ಹೇಳುತ್ತಾರೆ.ಅನುಪಾದಿಸೆಸೆ = ಹಿಂಗಿಲ್ಲದ, ಉಳಿದ ಉಳಿವಿಲ್ಲದ.ಕುಸಲಾ = ಕೌಶಲ್ಯವುಳ್ಳವರು, ಜ್ಞಾನಿಗಳು.ವದಾನಾ = ಪ್ರಕಟಿಸುವರು, ಹೇಳುತ್ತಾರೆ.
“ಕೆಲವರು ಈ ಹಂತವನ್ನು ಅಂತಿಮ ಗುರಿ ಎಂದು ಹೇಳುತ್ತಾರೆ,
ಜೀವನದ ಶುದ್ಧತೆಯನ್ನು, ಜ್ಞಾನಿಗಳು ಇಲ್ಲಿ ಹೇಳಿದಂತೆ.
ಆದರೆ, ಇತರ ಕೆಲವರು ಹೇಳುತ್ತಾರೆ ಮತ್ತೊಂದು ಸ್ಥಿತಿಯನ್ನು,
ಹಿಂಗಿಲ್ಲದೆ, ಉಳಿದ ಉಳಿವಿಲ್ಲದ, ಜ್ಞಾನಿಗಳು ಹೇಳಿದಂತೆ.”
Marathi Translation
एत्तावतग्गं = इथपर्यंत, ही मर्यादा, अंतिम बिंदू।पि = देखील, अगदी।वदन्ति = ते म्हणतात।हेके = काही लोक।यक्खस्स = प्राण्याचे, आत्म्याचे।सुद्धिं = शुद्धता।इध = येथे।पण्डितासे = ज्ञानी, विद्वान।तेसं = त्यांचे।पनेक = पण काही।समयं = अवस्था, स्थिती।वदन्ति = ते म्हणतात।अनुपादिसेसे = उरलेला अवशेष नसलेला, आसक्ती नसलेला।कुसला = कुशल, जाणकार।वदान = म्हणतात, सांगतात।
“काही लोक याला अंतिम बिंदू म्हणतात,
जीवाची शुद्धता, जशी ज्ञानी येथे म्हणतात।
पण काही लोक त्याहून पुढे एक स्थिती सांगतात,
जिथे कोणतेही आसक्ती किंवा उरलेले अवशेष नसतात, कुशल लोक जसे सांगतात।”
Interpretation of the Passage
This passage reflects a deeper exploration of the ultimate goal of purification:
The passage contrasts the views of those who see purity in stages and those who recognize an absolute, complete liberation.
Some declare the current state as the ultimate point of purity for a being. Others assert that there is a higher state beyond this—one free from all clinging, attachments, and residues.
Connecting the Passage to the Office Scenario
Imagine an office scenario where success and self-fulfillment are equated to reaching certain milestones (like a promotion or a project milestone). This passage helps us explore the mindset of different individuals regarding what constitutes the ultimate achievement.
1. Rajesh’s Perspective: Seeing the Current Goal as the Ultimate (Ettāvataggaṁ nu vadanti heke)
Lesson: While this perception motivates Rajesh, it may limit his ability to grow further if he sees this as the ultimate.
Rajesh considers his promotion as the highest point of success, equating it to personal fulfillment.
He believes he has reached the pinnacle of his career, focusing on maintaining this position.
2. Chris’s Perspective: Seeking a Greater State (Anupādisese kusalā vadānā)
Chris adopts the mindset of moving beyond clinging to titles and external recognition.
Chris recognizes that personal achievements like promotions are temporary and decides to strive for something more profound:
1. Collaborative success.
2. Personal growth through learning and contribution.
3. Suraj’s Perspective: Balancing Both Views
Suraj initially sees Rajesh’s promotion as the ultimate goal but begins to reflect on whether there is more:
1. “Is success about titles, or is there a state of satisfaction where I am not tied to external rewards?”
2. Suraj learns to balance ambition with mindfulness, striving for excellence without clinging to outcomes.
Ete ca ñatvā upanissitāti,
Ñatvā munī nissaye so vimaṁsī;
Ñatvā vimutto na vivādameti,
Bhavābhavāya na sameti dhīro”ti.
1. English Translation
Iti = Thus. Ete = These (things). Ca = And. Ñatvā = Having known, having understood. Upanissitāti = Being dependent upon, reliant upon.
Ñatvā = Having known, having understood. Munī = The sage, the wise one.
Nissaye = Supports, dependencies, attachments. So = He. Vimaṁsī = Examines, investigates, reflects. Ñatvā = Having understood, having realized.
Vimutto = Freed, liberated. Na vivādameti = Does not engage in disputes or quarrels. Bhavābhavāya = Regarding existence and non-existence. Na sameti = Does not cling, does not get involved. Dhīro = The wise one, the steadfast one.
“Having understood these things as being dependent,
The sage examines the dependencies.
Having realized this, the liberated one engages in no disputes,
Nor clings to existence or non-existence—the wise one is steadfast.”
2. Hindi Translation
एते = ये (चीजें)।च = और।ञत्वा = जानकर, समझकर।उपनिस्सिताति = निर्भर हैं, जिन पर आधारित हैं।ञत्वा = जानकर।मुनी = ज्ञानी, मुनि।निस्सये = सहारे, आधार।सो = वह।विमंसी = जांचता है, चिंतन करता है।ञत्वा = समझकर।विमुत्तो = मुक्त, स्वतंत्र।न विवादमेटि = विवाद नहीं करता।भवाभवाय = अस्तित्व और अनस्तित्व के विषय में।न समेटि = लिप्त नहीं होता।धीरो = ज्ञानी, स्थिरचित्त।इति = ऐसा।
“इन चीजों को निर्भर मानकर समझकर,
ज्ञानी उनके आधार की जांच करता है।
इसे जानकर, मुक्त व्यक्ति किसी विवाद में नहीं पड़ता,
न ही अस्तित्व या अनस्तित्व से जुड़ता है—ज्ञानी स्थिरचित्त रहता है।”
3. Kannada Translation
ಎತೇ = ಇವು (ವಿಷಯಗಳು).ಚ = ಮತ್ತು.ಞತ್ವಾ = ತಿಳಿದುಕೊಂಡು, ಅರಿತು.ಉಪನಿಸ್ಸಿತಾತಿ = ಅವಲಂಬಿತವಾಗಿವೆ.ಞತ್ವಾ = ತಿಳಿದುಕೊಂಡು.ಮುನೀ = ಜ್ಞಾನಿ, ಮುನಿ.ನಿಸ್ಸಯೇ = ಆಧಾರಗಳು.ಸೋ = ಅವನು.ವಿಮಂಸೀ = ಪರಿಶೀಲಿಸುತ್ತದೆ, ವಿಚಾರಿಸುತ್ತದೆ.ಞತ್ವಾ = ತಿಳಿದು.ವಿಮುಟ್ಟೋ = ಮುಕ್ತನಾದ, ಸ್ವತಂತ್ರನಾದ.ನ ವಿವಾದಮೇತಿ = ವಿವಾದಕ್ಕಿಳಿಯುವುದಿಲ್ಲ.ಭವಾಭವಾಯ = ಅಸ್ತಿತ್ವ ಮತ್ತು ಅನಸ್ತಿತ್ವದ ಬಗ್ಗೆ.ನ ಸಮೇತಿ = ಸೆರೆಹಿಡಿಯುವುದಿಲ್ಲ.ಧೀರೋ = ಜ್ಞಾನಿ, ಸ್ಥಿರಬುದ್ಧಿ.ಇತಿ = ಹೀಗೇ.
“ಈ ವಿಷಯಗಳು ಅವಲಂಬಿತವಾಗಿವೆ ಎಂದು ತಿಳಿದು,
ಜ್ಞಾನಿ ಅವುಗಳ ಆಧಾರವನ್ನು ಪರಿಶೀಲಿಸುತ್ತಾನೆ.
ಇವನ್ನು ಅರಿತು, ಮುಕ್ತನಾದವನು ಯಾವುದೇ ವಿವಾದಕ್ಕೆ ಒಳಗಾಗುವುದಿಲ್ಲ,
ಅವನು ಅಸ್ತಿತ್ವ ಅಥವಾ ಅನಸ್ತಿತ್ವಕ್ಕೆ ಸೆರೆಹಿಡಿಯುವುದಿಲ್ಲ—ಜ್ಞಾನಿ ಸ್ಥಿರಬುದ್ಧಿಯಾಗಿರುತ್ತಾನೆ.”
4. Marathi Translation
एते = हे (वस्तू).च = आणि.ञत्वा = जाणून, समजून.उपनिस्सिताति = अवलंबित आहेत.ञत्वा = समजून.मुनी = ज्ञानी, मुनि.निस्सये = आधार, आश्रय.सो = तो.विमंसी = तपासतो, विचार करतो.ञत्वा = समजून.विमुत्तो = मुक्त.न विवादमेटि = वादात पडत नाही.भवाभवाय = अस्तित्व आणि अनस्तित्व.न समेटि = गुंतत नाही.धीरो = ज्ञानी, स्थिरबुद्धी.इति = असे.
“हे सर्व अवलंबित आहे असे जाणून,
ज्ञानी त्याच्या आधारांचा विचार करतो.
समजून घेतल्यावर, मुक्त व्यक्ती कोणत्याही वादात पडत नाही,
तो अस्तित्व किंवा अनस्तित्वाशी गुंतत नाही—ज्ञानी स्थिरबुद्धी असतो.”
Interpretation of the Passage
Wisdom and Detachment: The steadfast, wise individual transcends attachment to both existence (clinging) and non-existence (denial).
Dependent Origination: The sage understands that all phenomena arise based on dependencies and are not independent.
Examination of Dependencies: The wise one investigates the conditions or supports upon which these phenomena rely.
Liberation from Conflict: Realizing this, the liberated one does not engage in disputes or arguments about existence or non-existence.
Connecting to an Office Scenario
Imagine a workplace where conflicts arise due to differing perceptions about success, fairness, or priorities.
1. Understanding Dependencies (Ete ca ñatvā upanissitāti)
Rajesh reflects on how the promotion depends on multiple factors—performance, timing, team needs—and not solely individual merit. This understanding reduces his attachment to the title.
2. Examining Attachments (Ñatvā munī nissaye so vimaṁsī)
Chris, feeling resentment, examines their own dependency on recognition for self-worth. Realizing this, they shift focus to intrinsic motivation rather than external validation.
3. Freedom from Disputes (Ñatvā vimutto na vivādameti)
Both Rajesh and Chris, upon understanding the dependencies and impermanence of their roles, avoid engaging in arguments about fairness or success, fostering harmony.
4. Transcending Polarities (Bhavābhavāya na sameti dhīro)
Suraj, seeing the futility of clinging to “I deserve success” (existence) or “I am not valued” (non-existence), focuses on personal growth without attachment to outcomes.
1. Kutopahūtā kalahā vivādā, Paridevasokā sahamaccharā ca; Mānātimānā sahapesuṇā ca, Kutopahūtā te tadiṅgha brūhi.
Meaning:
“Where do disputes, grief, envy, pride, and slander originate? Please explain their cause.”
Story Context:
Ravi blames Priya for spending too much on luxury items like handbags and jewelry. Priya accuses Ravi of being too frugal and emotionally distant. Meanwhile, Ananya criticizes both parents for not buying her the latest iPhone 16 Pro Max and an Apple Watch. This cycle of arguments and dissatisfaction escalates into regular disputes.
Analysis:
Disputes and grief arise from attachment:
Ravi’s attachment: Control over finances and societal image as a provider. Priya’s attachment: Validation through possessions.
Ananya’s attachment: Social media-driven comparisons.
Investigation:
What fuels these disputes? Their desires for wealth, validation, and societal recognition.
Reflection: The family realizes their conflicts stem from their attachments and not from any intrinsic problem with one another.
2. Piyappahūtā kalahā vivādā, Paridevasokā sahamaccharā ca; Mānātimānā sahapesuṇā ca, Maccherayuttā kalahā vivādā; Vivādajātesu ca pesuṇāni.
Meaning:
“Disputes and grief arise from attachment to the pleasant and agreeable, fueled by envy, pride, and clinging.”
Story Context:
Priya envies her wealthy friend who recently bought a Mercedes SUV. Ravi criticizes Priya’s fixation on possessions, seeing himself as morally superior. Ananya envies her peers who flaunt trendy gadgets online and argues with her parents for denying her these items.
Analysis:
The family’s clinging to the pleasant:
Ravi clings to his self-image as a rational provider.
Priya clings to the validation from luxury items.
Ananya clings to her perception of happiness tied to gadgets.
Reflection:
By understanding that these attachments to pleasant objects and envy lead to conflict, the family can begin to address their deeper insecurities.
3. Piyā su lokasmiṁ kutonidānā, Ye cāpi lobhā vicaranti loke; Āsā ca niṭṭhā ca kutonidānā, Ye samparāyāya narassa honti.
Meaning:
“Where does attachment arise? From where do greed and expectations emerge?”
Story Context:
Ravi feels his career success is vital to achieving societal respect and financial stability.
Priya believes her possessions determine her social worth.
Ananya expects constant indulgence to feel validated among her peers.
Analysis:
Attachment (piyā) arises from greed (lobha) and expectations (āsā).
Each family member’s sense of identity is tied to external validation.
Reflection:
Understanding the root of their desires helps the family question whether their expectations are realistic or necessary.
4. Chandānidānāni piyāni loke, Ye cāpi lobhā vicaranti loke; Āsā ca niṭṭhā ca itonidānā, Ye samparāyāya narassa honti.
Meaning:
“Attachment and greed arise from interest and liking. Expectations and goals emerge from these bases.”
Story Context:
Ravi’s interest in promotions fuels his attachment to his job.
Priya’s liking for branded items increases her desire for more.
Ananya’s interest in social media trends deepens her cravings for trendy gadgets.
Analysis:
Interest (chanda) is the seed for attachment.
External stimuli—like corporate culture, advertisements, and social media—condition their desires.
Reflection:
The family starts questioning how their interests are being shaped and manipulated by external forces.
5. Chando nu lokasmiṁ kutonidāno, Vinicchayā cāpi kutopahūtā; Kodho mosavajjañca kathaṅkathā ca, Ye vāpi dhammā samaṇena vuttā.
Meaning:
“Where does interest arise? Where do decisions, anger, lies, and doubts come from?”
Story Context:
Ravi notices that his interest in promotions stems from societal expectations. Priya realizes that her interest in luxury comes from a need for validation. Ananya feels anger when denied gadgets, rooted in her interest in social comparison.
Analysis: Interest arises from contact (phassa) and prior conditioning. Decisions and emotions like anger or doubt arise when desires are blocked.
Reflection:
By understanding these origins, the family begins to identify the sources of their emotional turmoil.
6. Sātaṁ asātanti yamāhu loke, Tamūpanissāya pahoti chando; Rūpesu disvā vibhavaṁ bhavañca, Vinicchayaṁ kubbati jantu loke.
Meaning:
“In the world, what is agreeable and disagreeable gives rise to interest. Seeing impermanence in forms, one makes decisions.”
Story Context:
Ravi feels attached to his job title because it brings “agreeable” outcomes like praise.
Priya is attached to possessions because they feel pleasant.
Ananya avoids situations where she feels “disagreeable” emotions like envy.
Analysis:
Agreeable and disagreeable perceptions drive interest and attachment. Decisions based on impermanent forms lead to dissatisfaction.
Reflection:
The family reflects on how their perceptions of what feels good or bad create attachment and suffering.
7. Sātaṁ asātañca kutonidānā, Kismiṁ asante na bhavanti hete; Vibhavaṁ bhavañcāpi yametamatthaṁ, Etaṁ me pabrūhi yatonidānaṁ.
Meaning:
“Where do agreeable and disagreeable feelings originate? When absent, they do not arise.”
Story Context:
Ravi notices his feelings of satisfaction arise only when others praise him. Priya realizes her contentment with possessions disappears when nobody notices them.
Ananya sees that her happiness with gadgets fades once they are no longer new.
Analysis:
Feelings of pleasure and pain originate from contact (phassa) and clinging to forms.
When contact is absent, these feelings do not arise.
Reflection:
Reducing contact with sensory triggers helps diminish emotional reactivity.
8. Phassanidānaṁ sātaṁ asātaṁ, Phasse asante na bhavanti hete; Vibhavaṁ bhavañcāpi yametamatthaṁ, Etaṁ te pabrūmi itonidānaṁ.
Meaning:
“Agreeable and disagreeable feelings arise from contact. When contact ceases, these feelings disappear.”
Story Context:
Ravi experiences peace during a vacation away from work emails.
Priya feels lighter after avoiding malls for a week.
Ananya feels calmer when she reduces her social media usage.
Analysis:
Contact (phassa) with sensory objects fuels emotional reactions.
Reducing unnecessary contact weakens attachment.
Reflection:
By limiting their exposure to triggers, the family begins to experience freedom from reactivity.
9. Phasso nu lokasmiṁ kutonidāno, Pariggahā cāpi kutopahūtā; Kismiṁ asante na mamattamatthi, Kismiṁ vibhūte na phusanti phassā.
Meaning:
“Where does contact arise? Where does grasping come from? When absent, there is no ‘mine’; when destroyed, contact ceases.”
Story Context:
Ravi notices that his attachment to his Manager title arises from the repeated contact with workplace recognition and expectations.
Priya reflects on how her attachment to luxury handbags comes from constant exposure to advertisements and compliments.
Ananya’s grasping for an iPhone 16 Pro Max stems from her contact with social media influencers showing off the gadget.
Analysis:
Contact (phassa): Contact arises when the senses engage with external objects (seeing, hearing, touching).
Grasping (pariggaha): Repeated contact conditions the mind to grasp and claim ownership (“mine”).
Absence of ‘mine’: When contact ceases, the sense of ownership fades.
Reflection:
By reducing contact with sensory triggers:
Ravi finds less stress in being away from work emails.
Priya feels less desire to shop when avoiding luxury advertisements.
Ananya finds calmness by reducing her time on social media.
Resolution:
Mindfulness of sensory contact helps the family detach from the “mine” mentality.
10. Nāmañca rūpañca paṭicca phasso, Icchānidānāni pariggahāni; Icchāyasantyā na mamattamatthi, Rūpe vibhūte na phusanti phassā.
Meaning:
“Contact arises from name and form. Grasping arises from liking. Without liking, there is no ‘mine’; when form is destroyed, contact ceases.”
Story Context:
Ravi’s attachment to his job title stems from its name (Manager) and the form (status and office).
Priya’s attachment to luxury items arises from their names (brands like Gucci) and forms (their appearance).
Ananya craves trendy gadgets for their brand names and sleek designs (forms).
Analysis:
Name and form (nāma-rūpa): Objects gain importance through labels and appearances.
Liking (icchā): Grasping arises when liking forms a bond with names and forms.
Impermanence of form: When forms fade (an outdated gadget, a promotion lost), the attachment weakens.
Reflection:
Recognizing that names and forms are constructs can help the family dissolve their grasping.
Resolution: Ananya understands that gadgets don’t bring lasting happiness. Ravi sees that his title is impermanent.
Priya realizes luxury brands don’t define her worth.
11. Kathaṁ sametassa vibhoti rūpaṁ, Sukhaṁ dukhañcāpi kathaṁ vibhoti; Etaṁ me pabrūhi yathā vibhoti, Taṁ jāniyāmāti me mano ahu.
Meaning:
“How does form fade for one who is composed? How do pleasure and pain fade? Please explain how this happens so I may understand.”
Story Context:
Ravi begins practicing mindfulness at work, noticing how his attachment to his title diminishes.
Priya reflects on how her desire for luxury fades when she focuses on meaningful family moments.
Ananya realizes her pleasure from gadgets is fleeting, and she feels more peace when she reduces her cravings.
Analysis:
Form fades (vibhoti rūpaṁ): When the mind becomes composed through mindfulness, attachment to forms dissolves.
Pleasure and pain fade: Observing the impermanence of objects reduces emotional highs and lows.
Reflection:
By cultivating mindfulness, the family detaches from forms and reduces their emotional reactivity.
Resolution:
They find a sense of calm by recognizing the fleeting nature of pleasure and pain.
12. Na saññasaññī na visaññasaññī, Nopi asaññī na vibhūtasaññī; Evaṁ sametassa vibhoti rūpaṁ, Saññānidānā hi papañcasaṅkhā.
Meaning:
“The composed one is neither attached to perception nor devoid of perception. Thus, form fades, as mental proliferations arise from perception.”
Story Context:
Ravi notices his stress comes from overthinking his position at work.
Priya sees that her insecurity stems from perceptions shaped by advertisements.
Ananya begins to question the reality of social media portrayals.
Analysis:
Perception (saññā): The family’s mental fabrications (papañca)—stress, insecurity, envy—stem from distorted perceptions.
Freedom from perceptions: Being neither attached to nor rejecting perceptions helps the mind become composed.
Reflection:
By observing how perceptions shape their reactions, the family learns to reduce unnecessary mental fabrications.
Resolution:
They develop equanimity by recognizing perceptions as impermanent and often misleading.
13. Yaṁ taṁ apucchimha akittayī no, Aññaṁ taṁ pucchāma tadiṅgha brūhi. Meaning:
“What we asked, you explained. Now we ask something else—please tell us.”
Story Context:
After making progress, the family starts questioning deeper truths:
Ravi asks, “If I’m not my title, what defines me?”
Priya wonders, “If possessions don’t bring happiness, what does?”
Ananya questions, “Who am I without my gadgets or online persona?”
Analysis:
Deeper inquiry: Even after letting go of superficial attachments, subtler dependencies remain.
Reflection:
Ravi feels uneasy without societal validation.
Priya questions her purpose beyond materialism.
Ananya struggles with self-worth without external validation.
Resolution:
Their continued inquiry leads them to explore deeper aspects of identity and liberation.
14. Ettāvataggampi vadanti heke, Yakkhassa suddhiṁ idha paṇḍitāse.
Meaning:
“Some declare this as the ultimate point of purity, as wise ones say here.”
Story Context:
The family feels they’ve made significant progress:
Ravi balances his career and family life, finding peace.
Priya embraces simplicity and feels lighter.
Ananya enjoys reduced social media usage and feels freer.
Analysis:
Illusion of finality: They believe they’ve reached the ultimate goal, but subtle clinging still exists.
Reflection:
Ravi feels proud of being a “good provider.”
Priya feels pride in her simplicity.
Ananya clings to her identity as a “mindful person.”
Resolution:
They realize there’s more to liberation than just external simplicity—it involves dissolving all forms of clinging.
15. Ete ca ñatvā upanissitāti, Ñatvā munī nissaye so vimaṁsī.
Meaning:
“The sage understands these dependencies and reflects on them.”
Story Context:
The family starts reflecting on their subtle dependencies:
Ravi depends on recognition from his family.
Priya depends on validation for her new lifestyle.
Ananya depends on social approval for her mindful identity.
Analysis:
Dependencies (upanissaya): Subtle forms of clinging still influence their thoughts and emotions.
Reflection: By identifying these dependencies, they begin to weaken their hold.
Resolution:
They commit to deeper self-inquiry and mindfulness to uncover and dissolve these subtle attachments.
16. Ñatvā vimutto na vivādameti, Bhavābhavāya na sameti dhīro.
Meaning:
“Knowing this, the liberated one does not engage in disputes or cling to existence or non-existence.”
Story Context:
As their understanding deepens:
Ravi no longer argues about finances or recognition.
Priya stops defending her lifestyle choices.
Ananya lets go of seeking approval, feeling confident in her own worth.
Analysis:
Freedom from disputes: They no longer feel the need to argue or prove themselves.
Freedom from dualities: They transcend clinging to existence (“I am successful”) or non-existence (“I am worthless”).
Resolution:
The family achieves harmony, embodying wisdom and equanimity.