SN51:20 Analysis
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1"Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit and benefit.
2"And how, bhikkhus, are the four bases for spiritual power developed and cultivated so that they are of great fruit and benefit?
"Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire sn.v.277 will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he dwells perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
"He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation … he develops the mind imbued with luminosity.
3"And what, bhikkhus, is desire that is too slack? It is desire that is accompanied by lassitude, associated with lassitude. [n.271] Kosajjasahagata. I usually translate kosajja as laziness, but that seems too strong here. What is intended is a slight dullness or feebleness in the force of desire. This is called desire that is too slack.
4"And what, bhikkhus, is desire that is too tense? It is desire that is accompanied by restlessness, associated with restlessness. This is called desire that is too tense.
5"And what, bhikkhus, is desire that is constricted internally? It is desire that is accompanied by sloth and torpor, associated with sloth and torpor. This is called desire that is constricted internally.
6"And what, bhikkhus, is desire that is distracted externally? It is desire that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called desire that is distracted externally.
7"And how, bhikkhus, does a bhikkhu dwell perceiving after and before: ‘As before, so after; as after, so before’? sn.v.278 Here, bhikkhus, the perception of after and before is well grasped by a bhikkhu, well attended to, well considered, well penetrated by wisdom. It is in this way, bhikkhus, that a bhikkhu dwells perceiving after and before: ‘As before, so after; as after, so before.’
[n.272] Yathā pure tathā pacchā, yathā pacchā tathā pure. Spk: This should be understood: (i) by way of the meditation subject; and (ii) by way of the teaching. (i) The interpretation (abhinivesa, or "introduction") of the meditation subject is "before" and arahantship is "after." A bhikkhu who, after interpreting the root meditation subject, does not allow the mind to fall into the four undesirable conditions (overly lax, etc.) goes on to attain arahantship; he is called one who dwells "as before, so after." (ii) By way of teaching, the head-hairs are "before" and the brain is "after" (among the solid parts in the contemplation of the body). A bhikkhu who develops his meditation from beginning to end without sliding into the four undesirable conditions is called one who dwells "as before, so after."
The explanation sounds strained. The phrase refers simply to maintaining consistency in attending to the meditation subject in all its aspects throughout the session, from start to finish. See too the use of the phrase in the sentence pacchāpure saññī caṅkamaṁ adhiṭṭheyyāsi (AN IV 87,2–3), where it seems to have a spatial meaning: "Percipient of what is behind and in front, you should determine on walking back and forth."
8"And how, bhikkhus, does a bhikkhu dwell ‘as below, so above; as above, so below’? Here, bhikkhus, a bhikkhu reviews this very body upwards from the soles of the feet, downwards from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: ‘There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.’ It is in this way, bhikkhus, that a bhikkhu dwells ‘as below, so above; as above, so below.’
9"And how, bhikkhus, does a bhikkhu dwell ‘as by day, so at night; as at night, so by day’? Here, bhikkhus, at night a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power by day. Or else by day he develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power at night. It is in this way, bhikkhus, that a bhikkhu dwells ‘as by day, so at night; as at night, so by day.’
10"And how, bhikkhus, does a bhikkhu, with a mind that is open and unenveloped, develop the mind imbued with luminosity? Here, bhikkhus, the perception of light is well grasped by a bhikkhu; the perception of day is well resolved upon. [n.273] Spk: A bhikkhu sits on the terrace attending to the perception of light, sometimes shutting his eyes, sometimes opening them. When (the light) appears to him the same whether his eyes are open or shut, then the perception of light has arisen. Whether it be day or night, if one dispels sloth and torpor with light and attends to one's meditation subject, the perception arisen in regard to the light has been well grasped. It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity. sn.v.279
11"And what, bhikkhus, is energy that it too slack? It is energy that is accompanied by lassitude, associated with lassitude. This is called energy that is too slack.
12"And what, bhikkhus, is energy that is too tense? It is energy that is accompanied by restlessness, associated with restlessness. This is called energy that is too tense.
13"And what, bhikkhus, is energy that is constricted internally? It is energy that is accompanied by sloth and torpor, associated with sloth and torpor. This is called energy that is constricted internally.
14"And what, bhikkhus, is energy that is distracted externally? It is energy that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called energy that is distracted externally … all as above …
15"It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
16"And what, bhikkhus, is mind that is too slack? It is mind that is accompanied by lassitude, associated with lassitude. This is called mind that is too slack.
17"And what, bhikkhus, is mind that is too tense? It is mind that is accompanied by restlessness, associated with restlessness. This is called mind that is too tense.
18"And what, bhikkhus, is mind that is constricted internally? It is mind that is accompanied by sloth and torpor, associated with sloth and torpor. This is called mind that is constricted internally. sn.v.280
19"And what, bhikkhus, is mind that is distracted externally? It is mind that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called mind that is distracted externally … all as above …
"It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
20"And what, bhikkhus, is investigation that is too slack? It is investigation that is accompanied by lassitude, associated with lassitude. This is called investigation that is too slack.
21"And what, bhikkhus, is investigation that is too tense? It is investigation that is accompanied by restlessness, associated with restlessness. This is called investigation that is too tense.
22"And what, bhikkhus, is investigation that is constricted internally? It is investigation that is accompanied by sloth and torpor, associated with sloth and torpor. This is called investigation that is constricted internally.
23"And what, bhikkhus, is investigation that is distracted externally? It is investigation that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called investigation that is distracted externally … all as above …
"It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
"When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, they are of great fruit and benefit.
"When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one … he exercises mastery with the body as far as the brahma world … .
24"When, bhikkhus, the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, sn.v.281 in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge."
The six direct knowledges should be elaborated.
1"Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā".
2Kathaṁ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṁ bahulīkatā mahapphalā honti mahānisaṁsā?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhi pādaṁ bhāveti – iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca vihārati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Vīriyasamādhi … pe … cittasamādhi … vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhi pādaṁ bhāveti – iti me vīmaṁsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṁ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca vihārati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho; yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
3Katamo ca, bhikkhave, atilīno chando? Yo, bhikkhave, chando kosajjasahagato kosajjasampayutto – ayaṁ vuccati, bhikkhave, atilīno chando.
4Katamo ca, bhikkhave, atippaggahito chando? Yo, bhikkhave, chando uddhaccasahagato uddhaccasampayutto – ayaṁ vuccati, bhikkhave, atippaggahito chando.
5Katamo ca, bhikkhave, ajjhattaṁ saṅkhitto chando? Yo, bhikkhave, chando thinamiddhasahagato thinamiddhasampayutto – ayaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhitto chando.
6Katamo ca, bhikkhave, bahiddhā vikkhitto chando? Yo, bhikkhave, chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo – ayaṁ vuccati, bhikkhave, bahiddhā vikkhitto chando.
7Kathañca, bhikkhave, bhikkhu pacchāpuresaññī ca vihārati – yathā pure tathā pacchā, yathā pacchā tathā pure? Idha, bhikkhave, bhikkhuno pacchāpuresaññā suggahitā hoti sumanasikatā sūpadhāritā suppaṭividdhā paññāya. Evaṁ kho, bhikkhave, bhikkhu pacchāpuresaññī ca vihārati – yathā pure tathā pacchā, yathā pacchā tathā pure.
8Kathañca, bhikkhave, bhikkhu yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho vihārati? Idha, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Evaṁ kho, bhikkhave, bhikkhu yathā adho tathā uddhaṁ, yathā uddhaṁ tathā adho vihārati.
9Kathañca, bhikkhave, bhikkhu yathā divā tathā rattiṁ, yathā rattiṁ tathā divā vihārati? Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhi pādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhi pādaṁ bhāveti; yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhi pādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhi pādaṁ bhāveti. Evaṁ kho, bhikkhave, bhikkhu yathā divā tathā rattiṁ, yathā rattiṁ tathā divā vihārati.
10Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
11Katamañca, bhikkhave, atilīnaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ kosajjasahagataṁ kosajjasampayuttaṁ – idaṁ vuccati, bhikkhave, atilīnaṁ vīriyaṁ.
12Katamañca, bhikkhave, atippaggahitaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ uddhaccasahagataṁ uddhaccasampayuttaṁ – idaṁ vuccati, bhikkhave, atippaggahitaṁ vīriyaṁ.
13Katamañca, bhikkhave, ajjhattaṁ saṅkhittaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ thinamiddhasahagataṁ thinamiddhasampayuttaṁ – idaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittaṁ vīriyaṁ.
14Katamañca, bhikkhave, bahiddhā vikkhittaṁ vīriyaṁ? Yaṁ, bhikkhave, vīriyaṁ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṁ anuvisaṭaṁ – idaṁ vuccati, bhikkhave, bahiddhā vikkhittaṁ vīriyaṁ … pe … .
15Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
16Katamañca, bhikkhave, atilīnaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ kosajjasahagataṁ kosajjasampayuttaṁ – idaṁ vuccati, bhikkhave, atilīnaṁ cittaṁ.
17Katamañca, bhikkhave, atippaggahitaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ uddhaccasahagataṁ uddhaccasampayuttaṁ – idaṁ vuccati, bhikkhave, atippaggahitaṁ cittaṁ.
18Katamañca, bhikkhave, ajjhattaṁ saṅkhittaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ thinamiddhasahagataṁ thinamiddhasampayuttaṁ – idaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittaṁ cittaṁ.
19Katamañca, bhikkhave, bahiddhā vikkhittaṁ cittaṁ? Yaṁ, bhikkhave, cittaṁ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṁ anuvisaṭaṁ – idaṁ vuccati, bhikkhave, bahiddhā vikkhittaṁ cittaṁ … pe … evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
20Katamā ca, bhikkhave, atilīnā vīmaṁsā? Yā, bhikkhave, vīmaṁsā kosajjasahagatā kosajjasampayuttā – ayaṁ vuccati, bhikkhave, atilīnā vīmaṁsā.
21Katamā ca, bhikkhave, atippaggahitā vīmaṁsā? Yā, bhikkhave, vīmaṁsā uddhaccasahagatā uddhaccasampayuttā – ayaṁ vuccati, bhikkhave, atippaggahitā vīmaṁsā.
22Katamā ca, bhikkhave, ajjhattaṁ saṅkhittā vīmaṁsā? Yā, bhikkhave, vīmaṁsā thinamiddhasahagatā thinamiddhasampayuttā – ayaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhittā vīmaṁsā.
23Katamā ca, bhikkhave, bahiddhā vikkhittā vīmaṁsā? Yā, bhikkhave, vīmaṁsā bahiddhā pañca kāmaguṇe ārabbha anuvikkhittā anuvisaṭā – ayaṁ vuccati, bhikkhave, bahiddhā vikkhittā vīmaṁsā … pe … evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Evaṁ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṁ bahulīkatā mahapphalā honti mahānisaṁsā.
24Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti … pe … yāva brahmalokāpi kāyena vasaṁ vatteti. Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāratī"ti.
Dasamaṁ.
Pāsādakampanavaggo dutiyo.
25Pubbaṁ mahapphalaṁ chandaṁ,
Moggallānañca uṇṇābhaṁ;
Dve samaṇabrāhmaṇā bhikkhu,
Desanā vibhaṅgena cāti.