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Sangiiti Sutta Fives (320, 20)

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  • connie
    dear friends, continuing from #105941 Fives (319, 19) (cy: #106081): CSCD 320.
    Message 1 of 1 , Mar 31, 2010
      dear friends,
      continuing from #105941 Fives (319, 19) (cy: #106081):

      CSCD
      320. <<Pa~nca cetasovinibandhaa. Idhaavuso, bhikkhu kaamesu aviitaraago hoti avigatacchando avigatapemo avigatapipaaso avigatapari.laaho avigatata.nho. Yo so, aavuso, bhikkhu kaamesu aviitaraago hoti avigatacchando avigatapemo avigatapipaaso avigatapari.laaho avigatata.nho, tassa citta.m na namati aatappaaya anuyogaaya saataccaaya padhaanaaya. Yassa citta.m na namati aatappaaya anuyogaaya saataccaaya padhaanaaya. Aya.m pa.thamo cetaso vinibandho. Puna capara.m, aavuso, bhikkhu kaaye aviitaraago hoti.pe. ruupe aviitaraago hoti.pe. puna capara.m, aavuso, bhikkhu yaavadattha.m udaraavadehaka.m bhu~njitvaa seyyasukha.m passasukha.m middhasukha.m anuyutto viharati.pe. puna capara.m, aavuso, bhikkhu a~n~natara.m devanikaaya.m pa.nidhaaya brahmacariya.m carati - <iminaaha.m siilena vaa vatena vaa tapena vaa brahmacariyena vaa devo vaa bhavissaami deva~n~nataro vaa>ti. Yo so, aavuso, bhikkhu a~n~natara.m devanikaaya.m pa.nidhaaya brahmacariya.m carati - <iminaaha.m siilena vaa vatena vaa tapena vaa brahmacariyena vaa devo vaa bhavissaami deva~n~nataro vaa>ti, tassa citta.m na namati aatappaaya anuyogaaya saataccaaya padhaanaaya. Yassa citta.m na namati aatappaaya anuyogaaya saataccaaya padhaanaaya. Aya.m pa~ncamo cetaso vinibandho.

      Walshe
      DN 33.2.1(20) 'Five mental bondages (cetaso vinibandhaa) *1095 Here, a monk has not got rid of the passion, desire, love, thirst (pipaasa)*1096 fever, craving (ta.nhaa) (a) for sense-desires (kaame): thus his mind is not inclined towards ardour, devotion, persistence and effort; (b) for the boddy (kaaye), ...(c) for physical objects (ruupe), ...or (d) having eaten as much as his belly will hold, he abandons himself to the pleasure of lying down, of contact, of sloth; or (e) [iii 239] he practises the holy life for the sake of becoming a member of some body of devas (deva-nikaaya), thinking: "By means of these rites or this discipline, this austerity or this holy life I shall become one of the devas, great or small." Thus his mind is not inclined towards ardour, devotion, persistence and effort.

      Olds
      [ 5.20 ] Five mental rebindings:[ 5.20 ]
      Here, friends, a beggar has, with regard to the carnal pleasures, not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger. This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to carnal pleasures being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the first mental rebinding.
      And additionally, friends, a beggar has, with regard to body not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger. This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to body being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the second mental rebinding.
      And additionally, friends, a beggar has, with regard to materiality not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger. This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to materiality being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the third mental rebinding.
      And, additionally friends, a beggar, having filled his belly with as much food as he likes applies himself to habit of enjoying the the pleasure of the bed, the pleasure of touch, the pleasure of torpor. This filling his belly with as much food as he likes and applying himself to the habit of enjoying the pleasure of the bed, the pleasure of touch, the pleasure of torpor being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fourth mental rebinding.
      And, additionally friends, a beggar walks this Brahma-Faring intent on some group of gods thinking: "In this way, by this practice and by this ethical conduct and by these self-sacrifices, by this Brahma-Faring I will become a god or one in the company of these gods." This waling this Brahma-Faring intent on some group of gods thinking: "in this way, by this practice and by this ethical conduct and by these self-sacrifices, by this Brahma-Faring I will become a god or one in the company of these gods," being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-iveness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fifth mental rebinding.

      RDs
      [ 239 ][ 5.20 ] Five bondages of the mind. Herein, brethren, when a brother has not got rid of the passion for sense-desires, of desire, fondness, thirst, fever, craving for them, he being thus, his mind does not incline towards ardour, devotion, perseverance, exertion. In the same way, when a brother has not got rid of the passion, desire, fondness, thirst, fever, craving for his own person,5.20 or again for external objects, he being thus, his mind does not incline towards ardour, devotion, perseverance, exertion. Fourthly, if a brother have eaten as much as his stomach can hold,5.20.1 and then abides given over to the ease of repose, of turning from this side to that,5.20.2 of sloth . . . and, fifthly, if a brother have adopted the religious life with the aspiration of belonging to some one or other of the deva-groups, thinking: -- 'By these rules or by these rites or by these austerities or by this religious life I shall become a greater, or a lesser deva;5.20.3 he being thus, his mind does not incline towards ardour, devotion, perseverance, exertion.

      *walshe:
      1095 See also MN 12.
      1096 This, though here used metaphorically, is the word for 'thirst' in the literal sense. Here it means something less strong than ta.nhaa.
      **olds:
      [ 5.20 ] Pa~nca cetaso vinibandhaa:
      (snip)
      Vinibandha [vi+nibandha] bondage S II.17; III.135, 186; A I.66 (+vinivesa). -- The five cetaso vinibandhaa (bondages of the mind) are: (mo: as here); thus at D III.238; M I.103; A III.249; IV.461, 463 sq.; V.17; Vbh 377.
      Nibandha [Sk. nibandha, ni+bandha] binding, bond; attachment, continuance, continuity S II.17 (perseverance).
      Bandha (adj.) [cp. Vedic bandha, fr. bandh] 1. bond, fetter. -- 2. one who binds or ties together, in assa- horsekeeper, groom J II.98; V.441, 449. -- 3. a sort of binding: ma.n.dala- with a circular b. (parasol) Vin IV.338, salaaka- with a notched b. ibid. -- 4. a halter, tether.
      To: band-aid, rubber band, bandana, a band of thieves, etc. so this word is really Re-Down-Bound. Not just the bond that holds you down, but the bond you re-apply which binds you to the next thing.
      Vigata: gone away, disappeared, ceased; having lost or foregone (for-gone=vi-gata), deprived of, being without; often to be trsld simply as prep. "without." It nearly always occurs in compn, where it precedes the noun. By itself rare.
      Pemalove, affection. --(a)vigata-pema with(out) love or affection.
      Pari.laahaburning, fever; fig. fever of passion, consumption, distress, pain.
      ***rd:
      5.20Kaaye. Attano kaaye, is the comment. Kaayo means the whole personal aggregate, not the physical factor only; all that is ajjhatta.m, in distinction to the next bondage, where ruupe is explained as bahiddhaa; 'external' to self.
      5.20.1Cf. Psalms of the Brethren, ver, 935, n. 1; J.P.T.S., 1886, 150.
      5.20.2The Comy. reads passa not phassa, and explains as above. Cf. Psalms of the Brethren, ibid.
      5.20.3B. explains as mahesakkho, appesakkho vaa.

      ...to be continued,
      Scott, Nina, connie




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