Difference between revisions of "Indriyasaṁyuttaṁ (SN 48.10): The Second Discourse giving an Analysis of the Faculties"
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| − | {{Centre|<big><big>Dutiya[-indriya]vibhaṅgasuttaṁ ( | + | |
| + | {{Centre|<big><big>Dutiya[-indriya]vibhaṅgasuttaṁ (Indriyasaṁyuttaṁ, SN 48.10)<br/> | ||
The Second Discourse giving an Analysis [of the Faculties]<br/></big></big> | The Second Discourse giving an Analysis [of the Faculties]<br/></big></big> | ||
Edited & Translated by<br/> | Edited & Translated by<br/> | ||
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<poem> | <poem> | ||
| − | “Pañcimāni, bhikkhave, Indriyāni. Katamāni pañca? | + | “Pañcimāni, [[bhikkhave]], [[Indriyāni]]. Katamāni [[pañca]]? |
| − | “(There are), monks, these five Faculties. Which five? | + | “(There are), [[monks]], these five [[Faculties]]. Which five? |
Saddhindriyaṁ, Viriyindriyaṁ, Satindriyaṁ, Samādhindriyaṁ, Paññindriyaṁ. | Saddhindriyaṁ, Viriyindriyaṁ, Satindriyaṁ, Samādhindriyaṁ, Paññindriyaṁ. | ||
| − | The Faculty of Faith, the Faculty of Energy, the Faculty of Mindfulness, the Faculty of Concentration, the Faculty of Wisdom. | + | The Faculty of [[Faith]], the Faculty of [[Energy]], the Faculty of [[Mindfulness]], the Faculty of [[Concentration]], the [[Faculty of Wisdom]]. |
</poem> | </poem> | ||
| − | {{Centre|* * *}} | + | {{Centre|<nowiki>* * *</nowiki>}} |
<poem> | <poem> | ||
| − | Katamañ-ca, bhikkhave, Saddhindriyaṁ? | + | Katamañ-ca, [[bhikkhave]], Saddhindriyaṁ? |
| − | And what, monks, is the Faculty of Faith? | + | And what, [[monks]], is the Faculty of [[Faith]]? |
| − | Idha, bhikkhave, ariyasāvako saddho hoti, saddahati Tathāgatassa Bodhiṁ: | + | Idha, [[bhikkhave]], [[ariyasāvako]] saddho hoti, [[saddahati]] Tathāgatassa Bodhiṁ: |
| − | Here, monks, a noble disciple is faithful, he has faith in the Realised One's Awakening (thus): | + | Here, [[monks]], a [[noble disciple]] is faithful, he has [[faith]] in the Realised One's [[Awakening]] (thus): |
| − | ‘Iti pi so Bhagavā Arahaṁ Sammāsambuddho, | + | ‘Iti pi so [[Bhagavā]] Arahaṁ Sammāsambuddho, |
| − | ‘Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha, | + | ‘Such is he, the Gracious One, the [[Worthy]] One, the Perfect Sambuddha, |
| − | vijjācaraṇasampanno Sugato lokavidū, | + | [[vijjācaraṇasampanno]] [[Sugato]] [[lokavidū]], |
| − | the one endowed with understanding and good conduct, the Fortunate One, the one who understands the worlds, | + | the one endowed with [[understanding]] and [[good conduct]], the [[Fortunate]] One, the one who [[understands]] the [[worlds]], |
| − | anuttaro purisadammasārathī, Satthā devamanussānaṁ Buddho Bhagavā.’ ti | + | [[anuttaro]] purisadammasārathī, Satthā devamanussānaṁ [[Buddho Bhagavā]].’ ti |
| − | the unsurpassed guide for those people who need taming, the Teacher of gods and men, the Buddha, the Gracious One.’ <ref>Given the method that is followed with the other faculties below we would really expect the four Factors of Stream Entry (cattāro Sotāpattiyaṅgāni) to be inserted at this point, but they are not. In short they comprise perfect confidence in the Buddha (as expressed in the formula repeated above), the Dhamma (svākkhāto...), the Saṅgha (supaṭipanno...), and the ability to maintain their virtuous practices (sīla) unbroken.</ref> | + | the [[unsurpassed]] guide for those [[people]] who need taming, the [[Teacher of gods and men]], the [[Buddha]], the Gracious One.’ <ref>Given the method that is followed with the other [[faculties]] below we would really expect the four Factors of [[Stream Entry]] (cattāro Sotāpattiyaṅgāni) to be inserted at this point, but they are not. In short they comprise {{Wiki|perfect}} [[confidence]] in the [[Buddha]] (as expressed in the [[formula]] repeated above), the [[Dhamma]] ([[svākkhāto]]...), the [[Saṅgha]] (supaṭipanno...), and the ability to maintain their [[virtuous practices]] ([[sīla]]) unbroken.</ref> |
| − | Idaṁ vuccati, bhikkhave, Saddhindriyaṁ. | + | Idaṁ [[vuccati]], [[bhikkhave]], Saddhindriyaṁ. |
| − | This, monks, is called the Faculty of Faith. | + | This, [[monks]], is called the Faculty of [[Faith]]. |
</poem> | </poem> | ||
| − | {{Centre|* * *}} | + | {{Centre|<nowiki>* * *</nowiki>}} |
<poem> | <poem> | ||
| − | Katamañ-ca, bhikkhave, Viriyindriyaṁ? | + | Katamañ-ca, [[bhikkhave]], Viriyindriyaṁ? |
| − | And what, monks, is the Faculty of Energy? | + | And what, [[monks]], is the Faculty of [[Energy]]? |
| − | Idha, bhikkhave, ariyasāvako āraddhaviriyo viharati | + | Idha, [[bhikkhave]], [[ariyasāvako]] āraddhaviriyo viharati |
| − | Here, monks, a noble disciple lives with energy aroused | + | Here, [[monks]], a [[noble disciple]] [[lives]] with [[energy]] aroused |
| − | akusalānaṁ dhammānaṁ pahānāya, | + | akusalānaṁ dhammānaṁ [[pahānāya]], |
| − | for the giving up of unwholesome things, | + | for the giving up of [[unwholesome]] things, |
kusalānaṁ dhammānaṁ upasampadāya, | kusalānaṁ dhammānaṁ upasampadāya, | ||
| − | for the establishment of wholesome things, | + | for the establishment of [[wholesome]] things, |
| − | thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. | + | thāmavā daḷhaparakkamo anikkhittadhuro [[kusalesu dhammesu]]. |
| − | being firm, making strong endeavour, and having persistence in regard to wholesome things. | + | being firm, making strong endeavour, and having persistence in regard to [[wholesome]] things. |
So anuppannānaṁ pāpakānaṁ | So anuppannānaṁ pāpakānaṁ | ||
| − | He <ref>This part of the definition is identical with the definition of Sammāvāyāmo, Right Endeavour, the 6th step in the Noble Eightfold Path.</ref> generates desire for the non-arising of bad | + | He <ref>This part of the [[definition]] is [[identical]] with the [[definition]] of Sammāvāyāmo, Right Endeavour, the 6th step in the [[Noble Eightfold Path]].</ref> generates [[desire]] for the non-arising of bad |
| − | akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, | + | akusalānaṁ dhammānaṁ [[anuppādāya]] chandaṁ janeti, |
| − | and unwholesome things that have not yet arisen, | + | and [[unwholesome]] things that have not yet arisen, |
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | ||
| − | (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort. | + | (in this regard) he endeavours, instigates [[energy]], exerts his [[mind]], and makes an [[effort]]. |
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ | Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ | ||
| − | He generates desire to give up bad and unwholesome things | + | He generates [[desire]] to give up bad and [[unwholesome]] things |
| − | pahānāya chandaṁ janeti, | + | [[pahānāya]] chandaṁ janeti, |
that have already arisen, | that have already arisen, | ||
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | ||
| − | (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort. | + | (in this regard) he endeavours, instigates [[energy]], exerts his [[mind]], and makes an [[effort]]. |
| − | Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, | + | Anuppannānaṁ kusalānaṁ dhammānaṁ [[uppādāya]] chandaṁ janeti, |
| − | He generates desire for the arising of wholesome things that have not yet arisen, | + | He generates [[desire]] for the [[arising]] of [[wholesome]] things that have not yet arisen, |
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | ||
| − | (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort. | + | (in this regard) he endeavours, instigates [[energy]], exerts his [[mind]], and makes an [[effort]]. |
| − | Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā, asammosāya, | + | Uppannānaṁ kusalānaṁ dhammānaṁ [[ṭhitiyā]], asammosāya, |
| − | He generates desire for the endurance of wholesome things that have arisen, their non-forgetting, | + | He generates [[desire]] for the [[endurance]] of [[wholesome]] things that have arisen, their non-forgetting, |
bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṁ janeti, | bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṁ janeti, | ||
| − | multiplicaton, extension, development, and fulfilment, | + | multiplicaton, extension, [[development]], and [[fulfilment]], |
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. | ||
| − | (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort. | + | (in this regard) he endeavours, instigates [[energy]], exerts his [[mind]], and makes an [[effort]]. |
| − | Idaṁ vuccati, bhikkhave, Viriyindriyaṁ. | + | Idaṁ [[vuccati]], [[bhikkhave]], Viriyindriyaṁ. |
| − | This, monks, is called the Faculty of Energy. | + | This, [[monks]], is called the Faculty of [[Energy]]. |
</poem> | </poem> | ||
| − | {{Centre|* * *}} | + | {{Centre|<nowiki>* * *</nowiki>}} |
<poem> | <poem> | ||
| − | Katamañ-ca, bhikkhave, Satindriyaṁ? | + | Katamañ-ca, [[bhikkhave]], Satindriyaṁ? |
| − | And what, monks, is the Faculty of Mindfulness? | + | And what, [[monks]], is the Faculty of [[Mindfulness]]? |
| − | Idha, bhikkhave, ariyasāvako satimā hoti, | + | Idha, [[bhikkhave]], [[ariyasāvako]] satimā hoti, |
| − | Here, monks, a noble disciple is mindful, | + | Here, [[monks]], a [[noble disciple]] is [[mindful]], |
paramena satinepakkena samannāgato, | paramena satinepakkena samannāgato, | ||
| − | endowed with superior mindfulness and carefulness, | + | endowed with {{Wiki|superior}} [[mindfulness]] and [[carefulness]], |
cirakatam-pi cirabhāsitam-pi saritā anussaritā. | cirakatam-pi cirabhāsitam-pi saritā anussaritā. | ||
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So kāye kāyānupassī viharati, | So kāye kāyānupassī viharati, | ||
| − | He <ref>This part of the definition is the same as the outline section of the Ways of Attending to Mindfulness, see the text and translation of Mahāsatipaṭṭhānasuttaṁ elsewhere on this website. It will be noticed that sati is characterised as both the ability to recall, and to pay careful attention to whatever is arising in consiousness.</ref> dwells contemplating (the nature of) the body in the body, | + | He <ref>This part of the [[definition]] is the same as the outline section of the Ways of Attending to [[Mindfulness]], see the text and translation of Mahāsatipaṭṭhānasuttaṁ elsewhere on this website. It will be noticed that [[sati]] is characterised as both the ability to recall, and to pay careful [[attention]] to whatever is [[arising]] in [[consiousness]].</ref> dwells contemplating (the [[nature]] of) the [[body]] in the [[body]], |
| − | ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ. | + | ātāpī, sampajāno, satimā, [[vineyya]] loke abhijjhādomanassaṁ. |
| − | ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world. | + | ardent, clearly [[knowing]], and [[mindful]], after removing [[avarice]] and [[sorrow]] regarding the [[world]]. |
Vedanāsu vedanānupassī viharati, | Vedanāsu vedanānupassī viharati, | ||
| − | He dwells contemplating (the nature of) feelings in feelings, | + | He dwells contemplating (the [[nature]] of) [[feelings]] in [[feelings]], |
| − | ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ. | + | ātāpī, sampajāno, satimā, [[vineyya]] loke abhijjhādomanassaṁ. |
| − | ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world. | + | ardent, clearly [[knowing]], and [[mindful]], after removing [[avarice]] and [[sorrow]] regarding the [[world]]. |
Citte cittānupassī viharati, | Citte cittānupassī viharati, | ||
| − | He dwells contemplating (the nature of) the mind in the mind, | + | He dwells contemplating (the [[nature]] of) the [[mind]] in the [[mind]], |
| − | ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ. | + | ātāpī, sampajāno, satimā, [[vineyya]] loke abhijjhādomanassaṁ. |
| − | ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world. | + | ardent, clearly [[knowing]], and [[mindful]], after removing [[avarice]] and [[sorrow]] regarding the [[world]]. |
| − | Dhammesu dhammānupassī viharati, | + | [[Dhammesu]] dhammānupassī viharati, |
| − | He dwells contemplating (the nature of) things in (various) things | + | He dwells contemplating (the [[nature]] of) things in (various) things |
| − | ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ. | + | ātāpī, sampajāno, satimā, [[vineyya]] loke abhijjhādomanassaṁ. |
| − | ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world. | + | ardent, clearly [[knowing]], and [[mindful]], after removing [[avarice]] and [[sorrow]] regarding the [[world]]. |
| − | Idaṁ vuccati, bhikkhave, satindriyaṁ. | + | Idaṁ [[vuccati]], [[bhikkhave]], satindriyaṁ. |
| − | This, monks, is called the Faculty of Mindfulness. | + | This, [[monks]], is called the Faculty of [[Mindfulness]]. |
</poem> | </poem> | ||
| − | {{Centre|* * *}} | + | {{Centre|<nowiki>* * *</nowiki>}} |
<poem> | <poem> | ||
| − | Katamañ-ca, bhikkhave, Samādhindriyaṁ? | + | Katamañ-ca, [[bhikkhave]], Samādhindriyaṁ? |
| − | And what, monks, is the Faculty of Concentration? | + | And what, [[monks]], is the Faculty of [[Concentration]]? |
| − | Idha, bhikkhave, ariyasāvako, vossaggārammaṇaṁ karitvā, labhati samādhiṁ, | + | Idha, [[bhikkhave]], [[ariyasāvako]], vossaggārammaṇaṁ karitvā, labhati samādhiṁ, |
| − | Here, monks, a noble disciple, having relinquished sense objects, attains concentration, | + | Here, [[monks]], a [[noble disciple]], having relinquished [[sense objects]], attains [[concentration]], |
| − | labhati cittassa ekaggataṁ. | + | labhati [[cittassa]] ekaggataṁ. |
| − | attains one-pointedness of mind. | + | attains [[one-pointedness of mind]]. |
| − | So <ref>This part of the definition is the definition of the four Absorptions (Jhāna), which occurs in many places throughout the discourses. </ref> vivicceva kāmehi, vivicca akusalehi dhammehi, | + | So <ref>This part of the [[definition]] is the [[definition]] of the four Absorptions ([[Jhāna]]), which occurs in many places throughout the [[discourses]]. </ref> vivicceva kāmehi, vivicca akusalehi dhammehi, |
| − | He, quite secluded from sense desires, secluded from unwholesome things, | + | He, quite secluded from [[sense desires]], secluded from [[unwholesome]] things, |
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ, | savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ, | ||
| − | having thinking, reflection, and the happiness and rapture born of seclusion, | + | having [[thinking]], {{Wiki|reflection}}, and the [[happiness]] and [[rapture]] born of [[seclusion]], |
paṭhamaṁ jhānaṁ upasampajja viharati. | paṭhamaṁ jhānaṁ upasampajja viharati. | ||
| − | dwells having attained the first absorption. | + | dwells having [[attained]] the first [[absorption]]. |
Vitakkavicārānaṁ vūpasamā | Vitakkavicārānaṁ vūpasamā | ||
| − | With the ending of thinking, and reflection, | + | With the ending of [[thinking]], and {{Wiki|reflection}}, |
ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ, | ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ, | ||
| − | with internal clarity, and one-pointedness of mind, | + | with internal clarity, and [[one-pointedness of mind]], |
avitakkaṁ, avicāraṁ, samādhijaṁ pītisukhaṁ, | avitakkaṁ, avicāraṁ, samādhijaṁ pītisukhaṁ, | ||
| − | being without thinking, without reflection, having the happiness and rapture born of concentration, | + | being without [[thinking]], without {{Wiki|reflection}}, having the [[happiness]] and [[rapture]] born of [[concentration]], |
dutiyaṁ jhānaṁ upasampajja viharati. | dutiyaṁ jhānaṁ upasampajja viharati. | ||
| − | he dwells having attained the second absorption. | + | he dwells having [[attained]] the [[second absorption]]. |
| − | Pītiyā ca virāgā upekkhako ca viharati, | + | Pītiyā ca [[virāgā]] [[upekkhako]] ca viharati, |
| − | With the fading away of rapture he dwells equanimous, | + | With the fading away of [[rapture]] he dwells [[equanimous]], |
sato ca sampajāno, sukhaṁ ca kāyena paṭisaṁvedeti, | sato ca sampajāno, sukhaṁ ca kāyena paṭisaṁvedeti, | ||
| − | mindful, clearly knowing, experiencing happiness through the body, | + | [[mindful]], clearly [[knowing]], experiencing [[happiness]] through the [[body]], |
| − | yan-taṁ Ariyā ācikkhanti: | + | yan-taṁ Ariyā ācikkhanti: “[[Upekkhako]] satimā [[sukhavihārī]]” ti, |
| − | about which the Noble Ones declare: “He lives pleasantly, mindful, and equanimous,” | + | about which the [[Noble Ones]] declare: “He [[lives]] pleasantly, [[mindful]], and [[equanimous]],” |
tatiyaṁ jhānaṁ upasampajja viharati. | tatiyaṁ jhānaṁ upasampajja viharati. | ||
| − | (thus) he dwells having attained the third absorption. | + | (thus) he dwells having [[attained]] the [[third absorption]]. |
Sukhassa ca pahānā, dukkhassa ca pahānā, | Sukhassa ca pahānā, dukkhassa ca pahānā, | ||
| − | Having given up pleasure, given up pain, | + | Having given up [[pleasure]], given up [[pain]], |
pubbeva somanassadomanassānaṁ atthaṅgamā | pubbeva somanassadomanassānaṁ atthaṅgamā | ||
| − | and with the previous disappearence of mental well-being and sorrow, | + | and with the previous disappearence of [[mental]] well-being and [[sorrow]], |
adukkhaṁ, asukhaṁ, upekkhāsatipārisuddhiṁ | adukkhaṁ, asukhaṁ, upekkhāsatipārisuddhiṁ | ||
| − | without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, | + | without [[pain]], without [[pleasure]], and with complete [[purity]] of [[mindfulness]] owing to [[equanimity]], |
catutthaṁ jhānaṁ upasampajja viharati. | catutthaṁ jhānaṁ upasampajja viharati. | ||
| − | he dwells having attained the fourth absorption. | + | he dwells having [[attained]] the [[fourth absorption]]. |
| − | Idaṁ vuccati, bhikkhave, Samādhindriyaṁ. | + | Idaṁ [[vuccati]], [[bhikkhave]], Samādhindriyaṁ. |
| − | This, monks, is called the Faculty of Concentration. | + | This, [[monks]], is called the Faculty of [[Concentration]]. |
</poem> | </poem> | ||
| − | {{Centre|* * *}} | + | {{Centre|<nowiki>* * *</nowiki>}} |
<poem> | <poem> | ||
| − | Katamañ-ca, bhikkhave, Paññindriyaṁ? | + | Katamañ-ca, [[bhikkhave]], Paññindriyaṁ? |
| − | And what, monks, is the Faculty of Wisdom? | + | And what, [[monks]], is the [[Faculty of Wisdom]]? |
| − | Idha, bhikkhave, ariyasāvako paññavā hoti, | + | Idha, [[bhikkhave]], [[ariyasāvako]] [[paññavā]] hoti, |
| − | Here, monks, a noble disciple is wise, | + | Here, [[monks]], a [[noble disciple]] is [[wise]], |
| − | udayatthagāminiyā paññāya samannāgato, | + | udayatthagāminiyā [[paññāya]] samannāgato, |
| − | endowed with wisdom concerning rise and fall, | + | endowed with [[wisdom]] concerning rise and fall, |
| − | ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. | + | ariyāya nibbedhikāya [[sammā]] dukkhakkhayagāminiyā. |
| − | having noble penetration into the right way leading to the destruction of suffering. | + | having [[noble]] [[penetration]] into the right way leading to the destruction of [[suffering]]. |
| − | So <ref>The previous part of the definition characterises the practice of insight meditation (vipassanā), while this part is identical with the short form of the definition of the Four Noble Truths. </ref> “idaṁ Dukkhan”-ti yathābhūtaṁ pajānāti, | + | So <ref>The previous part of the [[definition]] characterises the [[practice of insight]] [[meditation]] ([[vipassanā]]), while this part is [[identical]] with the short [[form]] of the [[definition]] of the [[Four Noble Truths]]. </ref> “idaṁ Dukkhan”-ti yathābhūtaṁ [[pajānāti]], |
| − | He knows as it really is “this is | + | He [[knows]] as it really is “this is [[Suffering]]”, |
| − | “ayaṁ Dukkhasamudayo” ti yathābhūtaṁ pajānāti, | + | “ayaṁ Dukkhasamudayo” ti yathābhūtaṁ [[pajānāti]], |
| − | he knows as it really is “this is the Origination of | + | he [[knows]] as it really is “this is the Origination of [[Suffering]]”, |
| − | “ayaṁ Dukkhanirodho” ti yathābhūtaṁ pajānāti, | + | “ayaṁ Dukkhanirodho” ti yathābhūtaṁ [[pajānāti]], |
| − | he knows as it really is “this is the Cessation of | + | he [[knows]] as it really is “this is the [[Cessation of Suffering]]”, |
| − | “ayaṁ Dukkhanirodhagāminī | + | “ayaṁ [[Dukkhanirodhagāminī Paṭipadā]]” ti yathābhūtaṁ [[pajānāti]]. |
| − | he knows as it really is “this is the Practice Leading to the Cessation of | + | he [[knows]] as it really is “this is the Practice Leading to the [[Cessation of Suffering]]”. |
| − | Idaṁ vuccati, bhikkhave, paññindriyaṁ. | + | Idaṁ [[vuccati]], [[bhikkhave]], paññindriyaṁ. |
| − | This, monks, is called the Faculty of Wisdom. | + | This, [[monks]], is called the [[Faculty of Wisdom]]. |
| − | Imāni kho, bhikkhave, Pañcindriyānī.” ti | + | Imāni kho, [[bhikkhave]], Pañcindriyānī.” ti |
| − | These, monks, are the Five Faculties. | + | These, [[monks]], are the [[Five Faculties]]. |
</poem> | </poem> | ||
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Revision as of 14:32, 17 May 2015
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Dutiya[-indriya]vibhaṅgasuttaṁ (Indriyasaṁyuttaṁ, SN 48.10)
The Second Discourse giving an Analysis [of the Faculties]
Edited & Translated by
Ānandajoti Bhikkhu
“Pañcimāni, bhikkhave, Indriyāni. Katamāni pañca?
“(There are), monks, these five Faculties. Which five?
Saddhindriyaṁ, Viriyindriyaṁ, Satindriyaṁ, Samādhindriyaṁ, Paññindriyaṁ.
The Faculty of Faith, the Faculty of Energy, the Faculty of Mindfulness, the Faculty of Concentration, the Faculty of Wisdom.
* * *
Katamañ-ca, bhikkhave, Saddhindriyaṁ?
And what, monks, is the Faculty of Faith?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati Tathāgatassa Bodhiṁ:
Here, monks, a noble disciple is faithful, he has faith in the Realised One's Awakening (thus):
‘Iti pi so Bhagavā Arahaṁ Sammāsambuddho,
‘Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjācaraṇasampanno Sugato lokavidū,
the one endowed with understanding and good conduct, the Fortunate One, the one who understands the worlds,
anuttaro purisadammasārathī, Satthā devamanussānaṁ Buddho Bhagavā.’ ti
the unsurpassed guide for those people who need taming, the Teacher of gods and men, the Buddha, the Gracious One.’ [1]
Idaṁ vuccati, bhikkhave, Saddhindriyaṁ.
This, monks, is called the Faculty of Faith.
* * *
Katamañ-ca, bhikkhave, Viriyindriyaṁ?
And what, monks, is the Faculty of Energy?
Idha, bhikkhave, ariyasāvako āraddhaviriyo viharati
Here, monks, a noble disciple lives with energy aroused
akusalānaṁ dhammānaṁ pahānāya,
for the giving up of unwholesome things,
kusalānaṁ dhammānaṁ upasampadāya,
for the establishment of wholesome things,
thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
being firm, making strong endeavour, and having persistence in regard to wholesome things.
So anuppannānaṁ pāpakānaṁ
He [2] generates desire for the non-arising of bad
akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti,
and unwholesome things that have not yet arisen,
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ
He generates desire to give up bad and unwholesome things
pahānāya chandaṁ janeti,
that have already arisen,
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti,
He generates desire for the arising of wholesome things that have not yet arisen,
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā, asammosāya,
He generates desire for the endurance of wholesome things that have arisen, their non-forgetting,
bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṁ janeti,
multiplicaton, extension, development, and fulfilment,
vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Idaṁ vuccati, bhikkhave, Viriyindriyaṁ.
This, monks, is called the Faculty of Energy.
* * *
Katamañ-ca, bhikkhave, Satindriyaṁ?
And what, monks, is the Faculty of Mindfulness?
Idha, bhikkhave, ariyasāvako satimā hoti,
Here, monks, a noble disciple is mindful,
paramena satinepakkena samannāgato,
endowed with superior mindfulness and carefulness,
cirakatam-pi cirabhāsitam-pi saritā anussaritā.
remembering and recalling what was done a long time ago and what was said a long time ago.
So kāye kāyānupassī viharati,
He [3] dwells contemplating (the nature of) the body in the body,
ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Vedanāsu vedanānupassī viharati,
He dwells contemplating (the nature of) feelings in feelings,
ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Citte cittānupassī viharati,
He dwells contemplating (the nature of) the mind in the mind,
ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Dhammesu dhammānupassī viharati,
He dwells contemplating (the nature of) things in (various) things
ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Idaṁ vuccati, bhikkhave, satindriyaṁ.
This, monks, is called the Faculty of Mindfulness.
* * *
Katamañ-ca, bhikkhave, Samādhindriyaṁ?
And what, monks, is the Faculty of Concentration?
Idha, bhikkhave, ariyasāvako, vossaggārammaṇaṁ karitvā, labhati samādhiṁ,
Here, monks, a noble disciple, having relinquished sense objects, attains concentration,
labhati cittassa ekaggataṁ.
attains one-pointedness of mind.
So [4] vivicceva kāmehi, vivicca akusalehi dhammehi,
He, quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati.
dwells having attained the first absorption.
Vitakkavicārānaṁ vūpasamā
With the ending of thinking, and reflection,
ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ,
with internal clarity, and one-pointedness of mind,
avitakkaṁ, avicāraṁ, samādhijaṁ pītisukhaṁ,
being without thinking, without reflection, having the happiness and rapture born of concentration,
dutiyaṁ jhānaṁ upasampajja viharati.
he dwells having attained the second absorption.
Pītiyā ca virāgā upekkhako ca viharati,
With the fading away of rapture he dwells equanimous,
sato ca sampajāno, sukhaṁ ca kāyena paṭisaṁvedeti,
mindful, clearly knowing, experiencing happiness through the body,
yan-taṁ Ariyā ācikkhanti: “Upekkhako satimā sukhavihārī” ti,
about which the Noble Ones declare: “He lives pleasantly, mindful, and equanimous,”
tatiyaṁ jhānaṁ upasampajja viharati.
(thus) he dwells having attained the third absorption.
Sukhassa ca pahānā, dukkhassa ca pahānā,
Having given up pleasure, given up pain,
pubbeva somanassadomanassānaṁ atthaṅgamā
and with the previous disappearence of mental well-being and sorrow,
adukkhaṁ, asukhaṁ, upekkhāsatipārisuddhiṁ
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,
catutthaṁ jhānaṁ upasampajja viharati.
he dwells having attained the fourth absorption.
Idaṁ vuccati, bhikkhave, Samādhindriyaṁ.
This, monks, is called the Faculty of Concentration.
* * *
Katamañ-ca, bhikkhave, Paññindriyaṁ?
And what, monks, is the Faculty of Wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti,
Here, monks, a noble disciple is wise,
udayatthagāminiyā paññāya samannāgato,
endowed with wisdom concerning rise and fall,
ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
having noble penetration into the right way leading to the destruction of suffering.
So [5] “idaṁ Dukkhan”-ti yathābhūtaṁ pajānāti,
He knows as it really is “this is Suffering”,
“ayaṁ Dukkhasamudayo” ti yathābhūtaṁ pajānāti,
he knows as it really is “this is the Origination of Suffering”,
“ayaṁ Dukkhanirodho” ti yathābhūtaṁ pajānāti,
he knows as it really is “this is the Cessation of Suffering”,
“ayaṁ Dukkhanirodhagāminī Paṭipadā” ti yathābhūtaṁ pajānāti.
he knows as it really is “this is the Practice Leading to the Cessation of Suffering”.
Idaṁ vuccati, bhikkhave, paññindriyaṁ.
This, monks, is called the Faculty of Wisdom.
Imāni kho, bhikkhave, Pañcindriyānī.” ti
These, monks, are the Five Faculties.
Footnotes
- ↑ Given the method that is followed with the other faculties below we would really expect the four Factors of Stream Entry (cattāro Sotāpattiyaṅgāni) to be inserted at this point, but they are not. In short they comprise perfect confidence in the Buddha (as expressed in the formula repeated above), the Dhamma (svākkhāto...), the Saṅgha (supaṭipanno...), and the ability to maintain their virtuous practices (sīla) unbroken.
- ↑ This part of the definition is identical with the definition of Sammāvāyāmo, Right Endeavour, the 6th step in the Noble Eightfold Path.
- ↑ This part of the definition is the same as the outline section of the Ways of Attending to Mindfulness, see the text and translation of Mahāsatipaṭṭhānasuttaṁ elsewhere on this website. It will be noticed that sati is characterised as both the ability to recall, and to pay careful attention to whatever is arising in consiousness.
- ↑ This part of the definition is the definition of the four Absorptions (Jhāna), which occurs in many places throughout the discourses.
- ↑ The previous part of the definition characterises the practice of insight meditation (vipassanā), while this part is identical with the short form of the definition of the Four Noble Truths.
