sabbaso rūpa-saññānaṃ samatikkamā |
(with) complete [physical] form-perceptions transcending, |
Paṭigha-saññānaṃ atthaṅgamā |
(with) resistance-perceptions disappearance, |
nānatta-saññānaṃ a-manasikārā |
(and) diversity-perceptions; non-attention (to them), |
‘an-anto ākāso’ti |
[perceiving,] 'In-finite space,' |
ākāsānañcā-(a)yatanaṃ upasampajja viharati. |
Space-infinitude-dimension, (he) enters, dwells. |
“kiñca, bhikkhave, rūpaṃ vadetha? |
“And why, bhikkhus, do you call it form?" |
ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. |
‘It is deformed,’ bhikkhus, therefore it is called form." |
kena ruppati? |
Deformed by what? |
sītenapi ruppati, uṇhenapi ruppati, |
Deformed by cold, deformed by heat, |
jighacchāyapi ruppati, pipāsāyapi ruppati, |
deformed by hunger, deformed by thirst, |
ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati. |
deformed by contact with flies, mosquitoes, wind, sun, and serpents. |
ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. |
‘It is deformed,’ bhikkhus, therefore it is called form |
♦ 451. “nissaṭṭhena hāvuso, pañcahi indriyehi |
[Ven. Mahā Koṭṭhita]: “divorced ****** (from the) five sense-faculties, |
parisuddhena mano-viññāṇena |
(with a) purified mind-consciousness, |
kiṃ neyyan”ti? |
what can-be-known?" |
♦ “nissaṭṭhena āvuso, pañcahi indriyehi |
[Ven. Sāriputta]: “divorced ****** (from the) five sense-faculties, |
parisuddhena mano-viññāṇena |
(with a) purified mind-consciousness, |
‘ananto ākāso’ti ākāsān-añc-āyatanaṃ neyyaṃ, |
‘infinite space,’ the-space-infinitude-dimension (can be) known, |
‘anantaṃ viññāṇan’ti viññāṇ-añc-āyatanaṃ neyyaṃ, |
‘infinite consciousness,’ the-consciousness-infinitude-dimension (can be) known, |
‘natthi kiñcī’ti ākiñcaññ-āyatanaṃ neyyan”ti. |
‘There is nothing.’ the-nothingness-dimension (can be) known." |
tadeva nāma cakkhuṃ bhavissati te rūpā |
(1) That very eye will-be-present (with) those forms |
Tañc-āyatanaṃ no paṭisaṃvedissati. |
[and yet] that-base [one] {will} not experience. |
tadeva nāma sotaṃ bhavissati te saddā |
(2) That very ear will-be-present (with) those sounds, |
Tañc-āyatanaṃ no paṭisaṃvedissati. |
[and yet] that-base [one] {will} not experience. |
tadeva nāma ghānaṃ bhavissati te gandhā |
(3) That very nose will-be-present (with) those odors, |
Tañc-āyatanaṃ no paṭisaṃvedissati. |
[and yet] that-base [one] {will} not experience. |
sāva nāma jivhā bhavissati te rasā |
(4) That very tongue will-be-present (with) those tastes, |
Tañc-āyatanaṃ no paṭisaṃvedissati. |
[and yet] that-base [one] {will} not experience. |
sova nāma kāyo bhavissati te phoṭṭhabbā |
That very body will-be-present (with) those tactile-objects, |
Tañc-āyatanaṃ no paṭisaṃvedissati. |
[and yet] that-base [one] {will} not experience. |
ti. |
“ |
♦ evaṃ vutte āyasmā udāyī |
with-that said, Venerable Udāyī |
āyasmantaṃ ānandaṃ etadavoca — |
(to) Venerable Ānanda {said}-this: |
“saññīm-eva nu kho, āvuso ānanda, |
"(Is one) percipient-*** ***, friend Ānanda, |
tad-āyatanaṃ no paṭisaṃvedeti |
(while) that-base (is) not experienced, |
udāhu a-saññī”ti? |
or (is one) not-percipient?" |
“saññīm-eva kho, āvuso, |
"[One is] Percipient-*** indeed, *****, |
tad-āyatanaṃ no paṭisaṃvedeti, |
(while) that-base (is) not experienced, |
no a-saññī”ti. |
not un-percipient." |
♦ “kiṃ-saññī panāvuso, |
"What-(is one)-percipient (of), friend, |
tad-āyatanaṃ no paṭisaṃvedetī”ti? |
(while) that-base (is) not experienced?" |
paṭisaṅkhā yoniso |
reflecting wisely |
cīvaraṃ paṭisevati — |
[on the purpose of a] robe, (he) uses (it)- |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, |
simply-for cold[weather]-repelling, hot[weather]-repelling, |
ḍaṃsa-makasa-vātā-tapa-sarīṃsapa- |
Gadflies-mosquitoes-wind-sun-reptiles;- |
-sam-phassānaṃ paṭighātāya, |
-contact (with them it) repells. |
yāvadeva hiri-kopīna-p-paṭicchāda-(a)natthaṃ’. |
simply-for (the) shameful-reproductive-organ-concealment-********. |
“paṭisaṅkhā yoniso |
“Reflecting appropriately, |
piṇḍa-pātaṃ paṭisevati — |
lumps-[of almsfood]-offered he-uses - |
‘neva davāya, |
not playfully, |
na madāya, |
nor for-intoxication, |
na maṇḍanāya, |
nor for-decoration, [putting on bulk] |
na vibhūsanāya, |
nor for-beautification; |
yāvadeva imassa kāyassa ṭhitiyā yāpanāya, |
but-simply-for this body's continuance (&) survival, |
vihiṃs-ū-(u)paratiyā, |
(its) afflictions terminated, |
brahmacariyā-(a)nuggahāya, |
the-holy-life-(it)-assists, |
iti purāṇañca vedanaṃ paṭihaṅkhāmi |
[thinking,] ‘Thus old feelings [of hunger], I-will-destroy, |
navañca vedanaṃ na uppādessāmi, |
[and] new feelings [from overeating] I-will-not-create. |
yātrā ca |
I will maintain myself, and |
me bhavissati anavajjatā ca |
I {will} be blameless, and |
phāsu-vihāro ca’. |
pleasantly-live **.’ |
“paṭisaṅkhā yoniso |
“Reflecting appropriately, |
sen(a)-āsanaṃ paṭi-sevati — |
lodging (he) uses - |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, |
simply-for cold[weather]-repelling, hot[weather]-repelling, |
ḍaṃsa-makasa-vātā-tapa-sarīṃsapa- |
Gadflies-mosquitoes-wind-sun-reptiles;- |
-sam-phassānaṃ paṭighātāya, |
-contact (with them it) repells. |
yāvadeva utuparissaya-vinodana- |
simply-for {protection from}-the-inclemencies-of-weather- |
-paṭisallān-ārā-matthaṃ’. |
-{and for the enjoyment of}-seclusion. |
“paṭisaṅkhā yoniso |
“Reflecting appropriately, |
gilāna-p-paccaya-bhesajja-parikkhāraṃ |
sickness-*-curing-medicinal-requisites, |
paṭisevati — |
(those he) uses |
‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, |
simply-for arisen afflictive-painful feelings; (it) counteracts (them). |
abyābajjha-paramatāya’ |
(and for) {maximum-freedom} from-disease. |
. |
. |
nānatta-saññānaṃ a-manasikārā |
(and) diversity-perceptions; non-attention (to them), |
Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? |
And what is equanimity based on diversity? |
Atthi, bhikkhave, upekkhā |
There is equanimity towards |
rūpesu, |
sights, |
atthi saddesu, |
sounds, |
atthi gandhesu, |
smells, |
atthi rasesu, |
tastes, |
atthi phoṭṭhabbesu— |
and touches. |
ayaṃ, bhikkhave, upekkhā nānattā nānattasitā. |
This is equanimity based on diversity. |
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? |
And what is equanimity based on unity? |
Atthi, bhikkhave, upekkhā |
There is equanimity based on the |
ākāsānañcāyatana-nissitā, |
dimensions of infinite space, |
atthi viññāṇañcāyatana-nissitā, |
infinite consciousness, |
atthi ākiñcaññāyatana-nissitā, |
nothingness, and |
atthi neva-saññā-n-āsaññāyatana-nissitā— |
neither perception nor non-perception. |
ayaṃ, bhikkhave, upekkhā ekattā ekattasitā. |
This is equanimity based on unity. |
Tatra, bhikkhave, yāyaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yāyaṃ upekkhā nānattā nānattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti. |
Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up. |
Atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti. ‘Tatra idaṃ nissāya idaṃ pajahathā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
Relying on non-identification, give up equanimity based on unity. That’s how it is given up. ‘Therein, relying on this, give up that.’ That’s what I said, and this is why I said it. |
♦ 11. kalahavivādasuttaṃ (KN 5.49) n |
4:11 Quarrels & Disputes (thanissaro trans.) |
… |
… |
♦ 876. |
|
♦ “phassanidānaṃ sātaṃ asātaṃ, |
“Contact is the cause |
phasse asante na bhavanti hete. |
of appealing & un-. |
♦ vibhavaṃ bhavañcāpi yametamatthaṃ, |
When contact isn’t, |
etaṃ te pabrūmi itonidānaṃ”. |
they do not exist, |
along with what’s meant | |
by becoming & not- : | |
I tell you, | |
from here is their cause.” | |
♦ 877. |
|
♦ “phasso nu lokasmi kutonidāno, |
“Now where is the cause |
pariggahā cāpi kutopahūtā. |
of contact in the world, |
♦ kismiṃ asante na mamattamatthi, |
and from where have graspings, |
kismiṃ vibhūte na phusanti phassā”. |
possessions, arisen? |
When what isn’t | |
does there not exist mine-ness? | |
When what has disappeared | |
do contacts not touch?” | |
♦ 878. |
|
♦ “nāmañca rūpañca paṭicca phasso, |
“Conditioned by name-&-form |
icchānidānāni pariggahāni. |
is contact. |
♦ icchāyasantyā na mamattamatthi, |
In longing do graspings, |
rūpe vibhūte na phusanti phassā”. |
possessions have their cause. |
When longing isn’t, | |
mine-ness doesn’t exist. | |
When forms have disappeared | |
contacts don’t touch.” | |
♦ 879. |
|
♦ “kathaṃsametassa vibhoti rūpaṃ, |
“For one how-arriving |
sukhaṃ dukhañcāpi VAR kathaṃ vibhoti. |
does form disappear? |
♦ etaṃ me pabrūhi yathā vibhoti, |
How do pleasure & pain disappear? |
taṃ jāniyāmāti VAR me mano ahu”. |
Tell me this. |
My heart is set | |
on knowing how | |
they disappear.” | |
♦ 880. |
|
♦ “na saññasaññī na visaññasaññī, |
“One not percipient of perceptions |
nopi asaññī na vibhūtasaññī. |
not percipient of aberrant perceptions, |
♦ evaṃsametassa vibhoti rūpaṃ, |
not unpercipient, |
saññānidānā hi papañcasaṅkhā”. |
nor percipient of what’s disappeared2: |
For one thus-arriving, | |
form disappears3— | |
for objectification-classifications4 | |
have their cause in perception.” | |
♦ 881. |
|
“What we have asked, | |
♦ “yaṃ taṃ apucchimha akittayī no, |
you’ve expounded to us. |
We ask one thing more. | |
♦ aññaṃ taṃ pucchāma tadiṅgha brūhi. |
Please tell it. |
Do some of the wise | |
♦ ettāvataggaṃ nu VAR vadanti heke, |
say that just this much is the utmost, |
that purity of spirit5 is here? | |
♦ yakkhassa suddhiṃ idha paṇḍitāse. |
Or do they say |
that it’s other than this?” | |
♦ udāhu aññampi vadanti etto. |
|
♦ 882. |
|
♦ “ettāvataggampi vadanti heke, |
“Some of the wise |
yakkhassa suddhiṃ idha paṇḍitāse. |
say that just this much is the utmost, |
♦ tesaṃ paneke samayaṃ vadanti, |
that purity of spirit is here. |
anupādisese kusalā vadānā. |
But some of them, |
who say they are skilled, | |
say it’s the moment | |
with no clinging remaining. | |
♦ 883. |
|
♦ “ete ca ñatvā upanissitāti, |
But knowing, |
ñatvā munī nissaye so vimaṃsī. |
‘Having known, they still are dependent,’6 |
♦ ñatvā vimutto na vivādameti, |
the sage ponders dependencies. |
bhavābhavāya na sameti dhīro”ti. |
On knowing them, released, |
he doesn’t get into disputes, | |
doesn’t meet with becoming & not- | |
: He’s enlightened.” | |
♦ kalahavivādasuttaṃ ekādasamaṃ niṭṭhitaṃ. |
vv. 862–877 |