Snp 5.13 Udaya-manava-puccha

[mikenz66]

Snp 5.13 PTS: Sn 1105-1111
Udaya-manava-puccha: Udaya's Questions
translated from the Pali by Thanissaro Bhikkhu

In what way should one live mindfully, so as to bring about Awakening?

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[Udaya:]
To the one in jhana
seated dustless,
passionless,
his task done,
effluent-free,
gone to the beyond
of all phenomena,
I've come with a question.
Tell me the gnosis of emancipation,
the breaking open
of ignorance.

[The Buddha:]
The abandoning
both of sensual desires,
& of unhappiness,
the dispelling of sloth,
the warding off of anxieties,
equanimity-&-mindfulness purified,
with inspection of mental qualities
swift in the forefront:
That I call the gnosis of emancipation, [1]
the breaking open
of ignorance. [2]

[Udaya:]
With what is the world fettered?
With what is it examined?
Through the abandoning of what is there said to be Unbinding?

[The Buddha:]
With delight the world's fettered.
With directed thought it's examined.
Through the abandoning of craving is there said to be Unbinding.

[Udaya:]
Living mindful in what way does one bring consciousness to a halt?
We've come questioning to the Blessed One.
Let us hear your words.

[The Buddha:]
Not relishing feeling, inside or out:
One living mindful in this way brings consciousness to a halt. [3]


Notes

1. For a discussion of the "gnosis of emancipation" — the state of knowledge consisting of mental absorption coupled with an analysis of mental states, see AN 9.36 [http://www.accesstoinsight.org/tipitaka ... .than.html] and Section III.F in The Wings to Awakening. [http://www.accesstoinsight.org/lib/auth ... ml#part3-f]

2. AN 3.32 [reproduced below - Sāriputtasuttaṃ] contains a discussion of this verse. The Buddha tells Ven. Sariputta that one should train oneself such that "with regard to this conscious body, there will be no 'I'-making or 'mine'-making or obsession of conceit, such that with regard to all external themes [topics of concentration] there will be no 'I'-making or 'mine'-making or obsession of conceit, and that we will enter & remain in the awareness-release & discernment-release in which there is no 'I'-making or 'mine'-making or obsession of conceit." When one has trained in this way, he says, one is called a person who has cut through craving, unraveled the fetter, who has, through the right penetration of conceit, put an end to suffering & stress. He then states that it was in connection to this state that he uttered this verse.

3. For a discussion of "bringing consciousness to a halt" — showing that it is not an annihilation of consciousness, but rather the ending of its proliferating activity — see SN 22.53. http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

[mikenz66]

Snp 5.13 PTS: Sn 1105-1111 Udaya-manava-puccha
Anandajoti Bhikkhu

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To the meditator who sits dust-free, said venerable Udaya,
with duty-done, pollutant-free,
who is perfect in all things, I have come in need with a question:
please tell of freedom through knowledge, the breaking up of ignorance.

The giving up of sensual desire, Udaya, said the Gracious One,
and of sorrow, (these) two,
the dispelling of sloth, and the constraint of worry (about wrong-doing),
purity through equanimity and mindfulness, [1]
preceded by thought of impermanent things, [2]
this I call freedom through knowledge, the breaking up of ignorance.

By what is the world fettered? said venerable Udaya,
By what does it roam about?
By completely giving up what thing is there what is called Nibbàna?

The world is fettered by enjoyment, Udaya, said the Gracious One,
it roams about through reflections.
By completely giving up craving there is what is called Nibbàna.

For he who lives mindfully, how is it consciousness ceases?
We have come to ask the Gracious One, therefore may we hear your word.
We have come to ask the Gracious One, therefore may we hear your word.

Without rejoicing over feeling on the inside or outside -
for he who lives mindfully in this way, consciousness ceases.[3]

Notes

[1] Alluding to the fourth absorption (jhàna), said to have complete purity of mindfulness and equanimity (upekkhàsatipàrisuddhiü).

[2] It refers to seeing the passing away of the factors of absorption (jhànaïgàni).

[3] i.e. rebirth-consciousness (pañisandhiviÿÿàõaü).

[mikenz66]

Sāriputtasuttaṃ. - To venerable Sāriputta.

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33. Then venerable Sāriputta approached the Blessed One, worshipped and sat on a side. The Blessed One said to venerable Sāriputta: Sāriputta, I preach in short and in detail, I preach in short and detail too, those who understand it are rare.

O! Blessed One, O! Well gone One, this is the time to preach in short and in detail, the time to preach in short and detail too, there are those who understand it.

Therefore Sāriputta, you should train thus, in this sixfold conscious body, and externally on account of any signs, there will not be the latent tendencies of measuring as `I be' and `it is to me' That is the abiding in which the mind is released and the abiding, release through wisdom. Sāriputta, to one abiding in this, there are no latent tendencies of measuring as `I be' and `it is to me.' We will abide in that release of mind and release through wisdom. Sāriputta, you should train in this manner. Sāriputta, in this sixfold conscious body and externally on account of any signs, when there are no latent tendencies of measuring as `I be' and `it is to me,' that is the release of mind and the release through wisdom. Sāriputta, to this it is said the bhikkhu has cut up craving and removed the bonds, rightfully penetrated measuring and ended unpleasāntness.

Sāriputta, it is on account of this that I have answered to Udaya in this way.

Dispelling the interest for sensuality together with pleasure;
Pulling out sloth and putting an end to doubts,
And purifying mindfulness with equanimity preceded by logical thinking

I declare the release which is knowing,[1] by breaking up ignorance.


Notes

1. The release which is knowing. `aññāvimokkhaṃ' . This is one of the releases declared by the Blessed One. It amounts to complete control of the six doors of mental contact. Such a person does not change, the least on account of data from any of the doors of mental contact. He enjoys a pleasantness that is rare here and now.