SN22:5 Concentration
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. At Sāvatthī … . There the Blessed One said this:
"Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.
"And what does he understand as it really is? The origin and passing away of form; the origin and passing away of feeling; sn.iii.14 the origin and passing away of perception; the origin and passing away of volitional formations; the origin and passing away of consciousness. [n.29] See II, n. 58.
2"And what, bhikkhus, is the origin of form? What is the origin of feeling? What is the origin of perception? What is the origin of volitional formations? What is the origin of consciousness?
Here, bhikkhus, one seeks delight, one welcomes, one remains holding.
3And what is it that one seeks delight in, what does one welcome, to what does one remain holding?
One seeks delight in form, welcomes it, and remains holding to it. As a consequence of this, delight arises. Delight in form is clinging.
With one's clinging as condition, existence comes to be; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering.
4"One seeks delight in feeling, welcomes it, and remains holding to it. …
Such is the origin of this whole mass of suffering.
One seeks delight in perception, welcomes it, and remains holding to it. …
Such is the origin of this whole mass of suffering.
One seeks delight in volitional formations, welcomes them, and remains holding to them. …
Such is the origin of this whole mass of suffering.
One seeks delight in consciousness, welcomes it, and remains holding to it. As a consequence of this, delight arises. Delight in consciousness is clinging.
With one's clinging as condition, existence comes to be; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering.
5"This, bhikkhus, is the origin of form; this is the origin of feeling; this is the origin of perception; this is the origin of volitional formations; this is the origin of consciousness. [n.30] Here the text speaks of the diachronic or distal origination of the five aggregates, in contrast to the synchronic or proximal origination shown below at SN22.56, 57. The concluding portion of the passage shows that we have here a compressed statement of dependent origination. To "seek delight, welcome, and remain holding" is the work of craving (taṇhā). The delight (nandi) obtained is clinging (upādāna), from which the remaining links of the series flow. The passage thus demonstrates how craving for the present five aggregates is the efficient cause for the arising of a fresh batch of five aggregates in the next existence. The section on passing away should be understood in the converse manner: when craving for the present five aggregates ceases, one has eliminated the efficient cause for the arising of the five aggregates in a future existence.
6"And what, bhikkhus, is the passing away of form? What is the passing away of feeling? What is the passing away of perception? What is the passing away of volitional formations? What is the passing away of consciousness?
7"Here, bhikkhus, one does not seek delight, one does not welcome, one does not remain holding.
8And what is it that one does not seek delight in? What doesn’t one welcome? To what doesn’t one remain holding?
One does not seek delight in form, does not welcome it, does not remain holding to it. As a consequence of this, delight in form ceases.
With the cessation of delight comes cessation of clinging;
with cessation of clinging, cessation of existence;
with the cessation of existence, cessation of birth;
with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.
Such is the cessation of this whole mass of suffering.
9"One does not seek delight in feeling … sn.iii.15
…
Such is the cessation of this whole mass of suffering.
10One does not seek delight in perception …
…
Such is the cessation of this whole mass of suffering.
One does not seek delight in volitional formations …
…
Such is the cessation of this whole mass of suffering.
11One does not seek delight in consciousness, does not welcome it, does not remain holding to it. As a consequence of this, delight in consciousness ceases.
With the cessation of delight comes cessation of clinging;
with cessation of clinging, cessation of existence;
with the cessation of existence, cessation of birth;
with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.
Such is the cessation of this whole mass of suffering.
12"This, bhikkhus, is the passing away of form; this is the passing away of feeling; this is the passing away of perception; this is the passing away of volitional formations; this is the passing away of consciousness."
1Evaṁ me sutaṁ— … pe … sāvatthiyaṁ … tatra kho … pe … etadavoca:
"Samādhiṁ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
Kiñca yathābhūtaṁ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.
2Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo?
Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
3Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati?
Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṁ.
Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
4vedanāṁ abhinandati … pe …
saññaṁ abhinandati …
saṅkhāre abhinandati …
Viññāṇaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṁ.
Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā … pe …
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
5Ayaṁ, bhikkhave, rūpassa samudayo; ayaṁ vedanāya samudayo; ayaṁ saññāya samudayo; ayaṁ saṅkhārānaṁ samudayo; ayaṁ viññāṇassa samudayo.
6Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa atthaṅgamo?
7Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.
8Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?
Rūpaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho … pe …
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
9Vedanāṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanāṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho … pe …
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
10Saññaṁ nābhinandati … pe …
saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho … pe …
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
11Viññāṇaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho … pe …
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
12Ayaṁ, bhikkhave, rūpassa atthaṅgamo, ayaṁ vedanāya atthaṅgamo, ayaṁ saññāya atthaṅgamo, ayaṁ saṅkhārānaṁ atthaṅgamo, ayaṁ viññāṇassa atthaṅgamo"ti.
Pañcamaṁ.