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Arising of Dukkha
Avijjapaccaya sankhara;
Sankharapaccaya vinnanam;
Vinnanapaccaya namarupam;
Namarupapaccaya salayatanam;
To the extent to which (paccaya) the mind has not comprehended (avijja) Truth, habitual drives (sankhara) manifest and condition (paccaya) awareness into a discriminative mode (vinnana) that operates in terms of (paccaya) subject and object (nama-rupa) held (paccaya) to exist on either side of the six sense-doors (salayatana).
Salayatanapaccaya phasso;
Phassopaccaya vedana;
Vedanapaccaya tanha;
Tanhapaccaya upadanam;
Upadanapaccaya bhavo;
Bhavapaccaya sati;
These sense-doors open dependent (paccaya) on contact (phassa) that can arouse (paccaya) varying degrees of feeling (vedana). Feeling stimulates (paccaya) desire (tanha) and, according to (paccaya) he power of desire, attention lingers (upadana) and so personal aims and obsessions develop (bhava) to give (paccaya) rise (jati) to self-consciousness.
Satipaccaya jaramaranam-soka-parideva-dukkha- domanassupayasa
sambavanti, evametassa kevalassa dukkhakhandasa samudayo hoti.
That self-consciousness, mental of physical, once arisen must follow (paccaya) the cycle of maturing and passing away (jara-maranam) with the resultant sense of sadness (soka) varying from sorrow (parideva) to depression (domanassa), to anguish (dukkha) and emotional breakdown (upayasa).
Cessation of Dukkha
Avijjayatveva asesaviraga-nirodha sankharanirodho;
Sankharanirodha vinnananirodho;
Vinananirodha namarupairodho;
Namarupanirodha namarupanirodho;
When the mind looks into the sense of loss and comprehends Truth (avijja-nirodha), habitual drives cease (sankhara-nirodha) and the awareness is no longer bound by their discrimination (vinnana-nirodha); so that the separation of the subject and object is no longer held (namarupa-nirodha)
Salayatananirodha phassanirodho;
Phassanirodha vedannirodho;
Vedananirodha tanhanirodho;
Tanhanirodha upananirodho;
Upananirodha bhavanirodho;
Bhavanirodha jatinirodho;
And one does not feel trapped behind or pulled out through the six sense-doors (salayatana-nirodha). The sense-doors open for reflection, rather than being dependent on contact (phassa-nirodha) and impingement does not impress itself into the mind (vedana-nirodha). So there is freedom from desire (tanha-nirodha) and attention does not get stuck (upadana-nirodha) and grow into selfish motivations (bhava-nirodha) that center around and reinforce the ego (jati-nirodha)
Jatinirodha jaramaranam-soka-parideva-dukkha-domanassupayasa nirujjhanti;
Evametassa kevalassa dukkhakhandassa nirodho hoti.
When no personal image is created, it can never bloat up, nor can it be destroyed (jara-maranam-nirodha). So there is nothing to loose, a sense of gladness, uplift, joy, and serenity (soka-parideva-dukkha-domass-upayasa-nirodha).
Ajahn Sumedho
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