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[Pali] Dhammacakkappavattanasutta, no 6.

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  • Nina van Gorkom
    Dear friends, Pali text: Katamaa ca saa, bhikkhave, majjhimaa pa.tipadaa Tathaagatena abhisambuddhaa cakkhukara.nii, ~naa.nakara.nii, upasamaaya, abhi~n~naaya,
    Message 1 of 1 , Nov 6, 2009
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      Dear friends,

      Pali text:
      Katamaa ca saa, bhikkhave, majjhimaa pa.tipadaa Tathaagatena
      abhisambuddhaa cakkhukara.nii, ~naa.nakara.nii, upasamaaya,
      abhi~n~naaya, sambodhaaya, nibbaanaaya sa.mvattati?
      Ayam'eva ariyo a.t.tha"ngiko maggo, seyyathida.m - sammaadi.t.thi,
      sammaasa"nkappo, sammaavaacaa, sammaakammanto, sammaa-aajiivo,
      sammaavaayaamo, sammaasati, sammaasamaadhi.
      Aya.m kho saa, bhikkhave, majjhimaa pa.tipadaa Tathaagatena
      abhisambuddhaa cakkhukara.nii, ~naa.nakara.nii, upasamaaya,
      abhi~n~naaya, sambodhaaya, nibbaanaaya sa.mvattati.
      --------------------

      Katamaa ca /saa, /bhikkhave/, majjhimaa/ pa.tipadaa/
      What and, /this/ monks/ / middle/ /practice/

      Tathaagatena/ abhisambuddhaa/ cakkhukara.nii,/
      by the Tathagata/, perfectly realized/ producing the eye ( insight),

      /~naa.nakara.nii/, upasamaaya/, abhi~n~naaya/,
      producing knowledge/, to calmness/, to higher knowledge,

      sambodhaaya/, nibbaanaaya/ sa.mvattati?
      to enlightenment/, to nibbaana/ leads
      ----------
      And what, monks, is this middle way, perfectly realized by the
      Tathagata, which produces insight, produces knowledge, and leads to
      calmness, higher knowledge, enlightenment, and nibbaana?
      ------------
      Ayam'eva/ ariyo /a.t.tha"ngiko/ maggo/, seyyathida.m/ - sammaadi.t.thi,/
      Just this /noble /eightfold / path /, that is/
      - right view,

      sammaasa"nkappo/, sammaavaacaa/, sammaakammanto/,
      right thinking/, right speech/, right action/

      sammaa-aajiivo,/ sammaavaayaamo/, sammaasati/, sammaasamaadhi/.
      right livelihood, / right effort, /right mindfulness, /
      right concentration.
      ----------------
      Just this noble eightfold path, that is - right view, right thinking,
      right speech, right action, right livelihood, right effort, right
      mindfulness, and right concentration.
      ----------------
      Aya.m kho/ saa,/ bhikkhave, /majjhimaa pa.tipadaa/ Tathaagatena/
      This indeed/the/ monks/ /middle practice/ by the
      Tathaagata/

      abhisambuddhaa/ cakkhukara.nii,/ ~naa.nakara.nii, / upasamaaya,
      insight/ producing wisdom/ producing knowledge/ to
      calmness/

      abhi~n~naaya, / sambodhaaya,/ nibbaanaaya/ sa.mvattati.
      to higher knowledge/, to enlightenment/, to nibbbaana/ leads to/

      This, monks, is the middle way, perfectly realized by the Tathagata,
      which produces insight, produces knowledge, and leads to calmness,
      higher knowledge, enlightenment, and nibbaana.
      ----------------
      And what, monks, is this middle way, perfectly realized by the
      Tathagata, which produces insight, produces knowledge, and leads to
      calmness, higher knowledge, enlightenment, and nibbaana?
      Just this noble eightfold path, that is - right view, right
      intention, right speech, right action, right livelihood, right
      effort, right mindfulness, and right concentration.
      This, monks, is the middle way, perfectly realized by the Tathagata,
      which produces insight, produces knowledge, and leads to calmness,
      higher knowledge, enlightenment, and nibbaana.
      ------------
      N: Ven. Narada translates sammaasa"nkappo by right thoughts. Piya
      translates it by right thought. Ven. Nanamoli translates it by right
      intention.
      I prefer to translate sammaasa"nkappo literally by right thinking,
      instead of right intention.

      All these Path factors are cetasikas, mental factors arising with the
      citta that cultivates the Path. Citta never arises alone, it has to
      be accompanied by cetasikas that assist the citta. The Path that is
      mundane, being developed, not lokuttara, has as object a mental
      phenomenon (naama) or physical phenomenon (ruupa) that is experienced
      at the present moment through one of the six doors.
      The Buddha spoke about all that can be experienced through the
      senses and through the mind in order to help people to develop
      understanding of realities and to know the truth about them, to
      realize them as impermanent, dukkha and not self. Seeing is a
      reality, but it is not self, hearing is a reality, but it is not
      self, thinking is a reality, but it is not self.
      We take realities for self, we take them for a person, for the
      world. We take seeing, hearing, thinking, good qualities and bad
      qualities for self. In being mindful and developing right
      understanding of realities that appear one at a time wrong view can
      be eliminated.

      The cetasikas that are Path-factors perform their own function while
      they accompany the citta that develops the eightfold Path.
      Sammaadi.t.thi, another word for pa~n~naa, can realize the true
      nature of naama and ruupa; it understands them as elements that are
      not self, not belonging to a self, arisen because of conditions. It
      is assisted by sammaasa"nkappo, the cetasika vitakka, thinking. It
      �touches� or hits the object that presents itself so that
      sammaadi.t.thi can realize its true nature. sammaad.t.thi and
      sammaasa"nkappo are called the wisdom of the eightfold Path.
      Sammaavaacaa, sammaakammanto, sammaa-aajiivo are called the siila of
      the eightfold Path. As we have seen, when the Path is mundane, they
      arise one at a time as the occasion presents itself.
      Sammaavaayaamo, sammaasati, sammaasamaadhi are called the
      concentration of the eightfold Path. When there is awareness of a
      nama or rupa there is also right effort and right concentration that
      focusses on the naama or ruupa that appears at that moment.

      *******
      Nina.




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