15: The Chapter about Mindfulness

15. Smṛtivarga
The Chapter about Mindfulness
(29 Verses)

[302 ≈ Thag 548]
[stm. + sim.]

Ānāpānasmṛtir yasya paripūrṇā subhāvitā,
For whom mindfulness of breathing is fulfilled, well-developed,

anupūrvaṁ parijitā, yathā Buddhena deśitā,
and gradually mastered, as taught by the Buddha,

sa imaṁ bhāsate lokam, abhramuktaiva candramāḥ. 15.1
that one illuminates this world, like the moon freed from a cloud.

Yasya (m. gen. sg. rel. pron.) for whom; ānāpāna-smṛtiḥ (f. nom. sg.) mindfulness of breathing; paripūrṇā (f. nom. sg.) is fulfilled; su-bhāvitā (f. nom. sg. pp.) well-developed; anupūrvam (indec.) gradually; parijitā (f. nom. sg. pp.) is mastered; yathā (indec.) as; Buddhena (m. inst. sg.) by the Buddha; deśitā (f. nom. sg. pp.) was taught; saḥ (m. nom. sg. dem. pron.) that one; imam (m. acc. sg. dem. pron.) this; lokam (m. acc. sg.) the world; bhāsate (3rd. sg. pres.) illuminates; abhra-muktaḥ (m. nom. sg. pp.) freed from a cloud; iva (indec.) like; candramāḥ (m. nom. sg.) the moon.

Ānāpānasatī yassa, paripuṇṇā subhāvitā,
For whom mindfulness of breathing is fulfilled, well-developed,

anupubbaṁ paricitā, yathā Buddhena desitā,
and gradually mastered, as taught by the Buddha,

somaṁ lokaṁ pabhāseti, abbhā mutto va candimā.
that one illuminates this world, like the moon freed from a cloud.

[303 ≈ Ud 5.10]
[stm.]

Sthitena kāyena tathaiva cetasā, sthito niṣaṇṇo ’py atha vā śayānaḥ,
With steady body, and likewise the mind, whether standing, sitting, or lying down,

nityaṁ smṛto bhikṣur adhiṣṭhamāno, labheta pūrvāparato viśeṣam.
the monastic who is constantly mindful and resolute, should gain from the earlier and later distinctions. This seems to be another example of the neuter collective singular we see many times throughout this work; but here it is also possible we should read viśeṣaṁ twice, meaning: from the earlier distinction and from the later distinction. Same in next line.

Labdhvā ca pūrvāparato viśeṣam, adarśanaṁ Mṛturājasya gacchet. 15.2
Having gained from the earlier and later distinctions, one can go beyond sight of the King of Death.

Sthitena (m. inst. sg. pp.) with steady; kāyena (m. inst. sg.) with the body; tathā (indec.) likewise; eva (indec.) indeed; cetasā (n. inst. sg.) with the mind; sthitaḥ (m. nom. sg. pp.) standing; niṣaṇṇaḥ (m. nom. sg. pp.) sitting; api (indec.) and; atha vā (indec.) or else; śayānaḥ (m. nom. sg. pp.) lying down; nityam (indec.) constantly; smṛtaḥ (m. nom. sg. pp.) mindful; bhikṣuḥ (m. nom. sg.) the monastic; adhiṣṭhamānaḥ (m. nom. sg. prp.) being resolute; labheta (3rd. sg. opt.) should gain; pūrva-aparataḥ (indec.) from the earlier and later; viśeṣam (m. acc. coll. sg.) distinctions; labdhvā (abs.) having obtained; ca (indec.) and; pūrva-aparataḥ (indec.) from the earlier and later; viśeṣam (m. acc. coll. sg.) distinctions; a-darśanam (n. acc. sg.) the not-seeing; Mṛtu-rājasya (m. gen. sg.) of the King of Death; gacchet (3rd. sg. opt.) one can go.

Ṭhitena kāyena, ṭhitena cetasā, tiṭṭhaṁ nisinno uda vā sayāno,
With steady body, with steady mind, whether standing, sitting, or lying down,

evaṁ satiṁ bhikkhu adhiṭṭhahāno, labhetha pubbāpariyaṁ visesaṁ.
the monastic who is thus resolute in mindfulness, must gain the earlier and later distinctions. Explained in the commentary as earlier = samatha (calm), and later = vipassanā (insight).

Laddhāna pubbāpariyaṁ visesaṁ, adassanaṁ Maccurājassa gacche.
Having gained the earlier and later distinctions, one can go beyond sight of the King of Death.

[304 cf. Ud 3.5]
[stm.]

Smṛtiḥ kāyagatā nityaṁ, saṁvaraś cendriyaiḥ sadā,
For one who constantly has mindfulness directed to the body, always restrained in regard to the sense faculties,

samāhitaḥ sa jānīyāt tena Nirvāṇam ātmanaḥ. 15.3
that composed one would know Nirvāṇa for himself through that.

Smṛtiḥ (f. nom. sg.) mindfulness; kāya-gatā (f. nom. sg.) directed to the body; nityam (indec.) constantly; saṁvaraḥ (m. nom. sg.) restraint; ca (indec.) and; indriyaiḥ (n. inst. pl.) with the sense faculties; sadā (indec.) always; samāhitaḥ (m. nom. sg. pp.) the composed one; saḥ (m. nom. sg. dem. pron.) that one; jānīyāt (3rd. sg. opt.) would know; tena (n. inst. sg. dem. pron.) through that; Nirvāṇam (n. acc. sg.) Nirvāṇa; ātmanaḥ (m. gen. sg.) for himself.

Sati kāyagatā upaṭṭhitā, chasu phassāyatanesu saṁvuto,
For one attending to mindfulness directed to the body, restrained in regard to the six spheres of contact,

satataṁ bhikkhu samāhito, jaññā Nibbānam-attano.
the monastic who is continually composed, would know Nibbāna for himself.

[305 ≈ Ud 7.8]
[stm.]

Yasya syāt sarvataḥ smṛtiḥ satataṁ kāyagatā hy upasthitā:
For one whose mindfulness directed to the body would be everywhere always established, (thinking):

“No ca syān, no ca me syān, na bhaviṣyati, na ca me bhaviṣyati.”
“It might not have been, and it might not have been for me, it will not be, and it will not be for me.”

Anupūrvavihāravān asau kālenottarate viṣaktikām. 15.4
The one who dwells in those gradual abidings, at the right time, crosses over attachment.

Yasya (m. gen. sg. rel. pron.) whose; syāt (3rd. sg. opt.) would be; sarvataḥ (indec.) everywhere; smṛtiḥ (f. nom. sg.) mindfulness; satatam (indec.) always; kāya-gatā (f. nom. sg.) directed to the body; hy (separator); upasthitā (f. nom. sg. pp.) established; no (indec.) not; ca (indec.) and; syāt (3rd. sg. opt.) it might be; no (indec.) not; ca (indec.) and; me (gen. sg. pers. pron.) for me; syāt (3rd. sg. opt.) it might be; na (indec.) not; bhaviṣyati (3rd. sg. fut.) it will be; na (indec.) not; ca (indec.) and; me (gen. sg. pers. pron.) for me; bhaviṣyati (3rd. sg. fut.) it will be; anupūrva-vihāravān (m. nom. sg.) one who dwells in those gradual abidings; asau (m. nom. sg. dem. pron.) that one; kālena (n. inst. sg.) at the right time; uttarate (3rd. sg. pres.) crosses over; viṣaktikām (f. acc. sg.) attachment.

Yassa siyā sabbadā sati satataṁ kāyagatā upaṭṭhitā:
For one whose mindfulness directed to the body would be everywhere always established, (thinking):

“No cassa, no ca me siyā, na bhavissati, na ca me bhavissati.”
“It might not have been, and it might not have been for me, it will not be, and it will not be for me.” The commentary explains this difficult passage to mean that: In the past defilements might not have been, but because they were, I was reborn; but in the future no defilements will exist, and so there will be no rebirth. The optative ‘might not be’ (assa) reflects a counterfactual past (had defilements not arisen), while the future tense (bhavissati) confirms their cessation and the consequence.

Anupubbavihārī tattha so kāleneva tare visattikaṁ.
The one who dwells in those gradual abidings, at the right time, crosses over attachment.

[306 ≈ Iti 47:2]
[stm.]

Yo jāgaret smṛtimāṁ saṁprajānaḥ, samāhito mudito viprasannaḥ,
The one who would be wakeful, mindful, clearly comprehending, composed, glad and clear,

kālena Dharmāṁ mīmāṁsamānaḥ, so ’tikramej jātijarāṁ saśokām. 15.5
by examining The present participle here has causative implications. the Dharma at the right time, can transcend birth and ageing together with grief.

Yaḥ (m. nom. sg. rel. pron.) one who; jāgaret (3rd. sg. opt.) would be wakeful; smṛtimān (m. nom. sg.) mindful; saṁprajānaḥ (m. nom. sg.) clearly comprehending; samāhitaḥ (m. nom. sg. pp.) composed; muditaḥ (m. nom. sg. pp.) glad; viprasannaḥ (m. nom. sg. pp.) very clear; kālena (n. inst. sg.) at the right time; Dharmān (m. acc. pl.) the Dharma; mīmāṁsamānaḥ (m. nom. sg. caus. prp.) by examining; saḥ (m. nom. sg. dem. pron.) that one; atikramet (3rd. sg. opt.) can transcend; jāti-jarām (f. acc. sg.) birth and aging; sa-śokām (f. acc. sg.) together with sorrow.

Yo jāgaro ca satimā sampajāno, samāhito mudito vippasanno ca,
One who is wakeful, mindful, clearly comprehending, composed, glad and clear,

kālena so sammā Dhammaṁ parivīmaṁsamāno, It is clear from the parallel that the three syllables ‘so sammā’ are not needed. We should exclude them and re-establish a proper Tuṭṭhubha line here. ekodibhūto vihane tamaṁ so.
by fully examining the Dhamma at the right time, in solitude one can abandon the darkness.

[307 ≈ Iti 47:3]
[adm.]

Tasmāt sadā jāgarikāṁ bhajeta, yo vīryavāṁ smṛtimān apramattaḥ,
Therefore one should always be devoted to wakefulness, the one who is energetic, mindful, heedful,

saṁyojanaṁ jātijarāṁ ca hitvā, ihaiva duḥkhasya karoti so ’ntam. 15.6
having abandoned the fetters (leading to) Lit: having abandoned the fetter of birth and old age; but birth and old age are not the fetter of course, but a result of not removing a fetter, so this appears to be a genitive of purpose relationship being implied by the accusative of apposition. birth and old age, that one makes an end to suffering right here.

Tasmāt (indec.) therefore; sadā (indec.) always; jāgarikām (f. acc. sg.) wakefulness; bhajeta (3rd. sg. opt.) one should aways be devoted; yaḥ (m. nom. sg. rel. pron.) one who; vīryavān (m. nom. sg.) energetic; smṛtimān (m. nom. sg.) mindful; a-pramattaḥ (m. nom. sg. pp.) heedful; saṁyojanam (n. acc. coll. sg.) the fetters; jāti-jarām (f. acc. sg.) birth and old age; ca (indec.) and; hitvā (abs.) having abandoned; iha (indec.) here; eva (indec.) indeed; duḥkhasya (n. gen. coll. sg.) of suffering; karoti (3rd. sg. pres.) makes; saḥ (m. nom. sg. dem. pron.) that one; antam (m. acc. sg.) an end.

Tasmā have jāgariyaṁ bhajetha, ātāpī bhikkhu nipako jhānalābhī,
Therefore you should be devoted to wakefulness, monastic, ardent, discerning, possessing absorption,

saṁyojanaṁ jātijarāya chetvā, idheva sambodhim-anuttaraṁ phuse.
having severed the fetter (leading to) birth and old age, one can reach supreme awakening right here.

[308 ≈ Iti 47:1]
[adm.]

Jāgarantaḥ śṛṇudhvaṁ me! Suptāś ca pratibudhyata!
The wakeful, listen to me! And sleeping ones, wake up!

Supteṣu jāgaraṁ śreyā, na hi jāgarato bhayam. 15.7
Wakefulness is better amongst the ones who sleep, there is no danger for one awake.

Jāgarantaḥ (m. voc. pl. prp.) wakeful ones; śṛṇudhvam (2nd. pl. imp.) listen; me (dat. sg. pers. pron.) to me; suptāḥ (m. voc. pl. pp.) sleeping ones; ca (indec.) and; pratibudhyata (2nd. pl. imp.) wake up!; supteṣu (m. loc. pl. pp.) amongst the ones who sleep; jāgaram (n. nom. sg.) wakefulness; śreyāḥ (n. nom. sg.) better; na (indec.) not; hi (metrical filler); jāgarataḥ (m. gen. sg. prp.) for one awake; bhayam (n. nom. sg.) danger.

Jāgarantā suṇāthetaṁ! Ye suttā te pabujjhatha!
The wakeful, listen to me! Those who are sleeping, awaken!

Suttā jāgaritaṁ seyyo, natthi jāgarato bhayaṁ.
Wakefulness is better amongst the ones who sleep, there is no danger for one awake.

[309 ≈ Dhp 226]
[stm.]

Jāgaryam anuyuktānām, ahorātrānuśikṣiṇām,
For those who are devoted to wakefulness, who train by day and by night,

amṛtaṁ cādhimuktānām, astaṁ gacchanti āsravāḥ. 15.8
and are intent on the deathless, the pollutants go to rest.

Jāgaryam (n. acc. sg.) wakefulness; anuyuktānām (m. gen. pl. pp.) for those devoted to; aho-rātra-anuśikṣiṇām (m. gen. pl. prp.) of those training by day and night; a-mṛtam (n. acc. sg.) the deathless; ca (indec.) and; adhimuktānām (m. gen. pl. pp.) for those intent on; astam (indec.) resting place; gacchanti (3rd. pl. pres.) they go; āsravāḥ (m. nom. pl.) the pollutants.

Sadā jāgaramānānaṁ, ahorattānusikkhinaṁ,
For those who are always wakeful, who train by day and by night,

Nibbānaṁ adhimuttānaṁ, atthaṁ gacchanti āsavā.
and are intent on Nibbāna, the pollutants go to rest.

[310]
[stm.]

Lābhas teṣāṁ manuṣyāṇāṁ ye Buddhaṁ śaraṇaṁ gatāḥ,
There is gain for those humans who went to the Buddha for refuge,

yeṣāṁ divā ca rātrau ca, nityaṁ Buddhagatā smṛtiḥ. 15.9
those for whom mindfulness is constantly directed to the Buddha, by day and by night.

Lābhaḥ (m. nom. sg.) gain; teṣām (m. gen. pl. dem. pron.) for those; manuṣyāṇām (m. gen. pl.) of humans; ye (m. nom. pl. rel. pron.) those who; Buddham (m. acc. sg.) the Buddha; śaraṇam (n. acc. sg.) refuge; gatāḥ (m. nom. pl. pp.) have gone; yeṣām (m. gen. pl. rel. pron.) for whom; divā (indec.) by day; ca (indec.) and; rātrau (indec.) by night; ca (indec.) and; nityam (indec.) constantly; Buddha-gatā (f. nom. sg.) directed toward the Buddha; smṛtiḥ (f. nom. sg.) mindfulness.

[311]
[stm.]

Lābhas teṣāṁ manuṣyāṇāṁ ye Dharmaṁ śaraṇaṁ gatāḥ,
There is gain for those humans who went to the Dharma for refuge,

yeṣāṁ divā ca rātrau ca, nityaṁ Dharmagatā smṛtiḥ. 15.10
those for whom mindfulness is constantly directed to the Dharma, by day and by night.

Lābhaḥ (m. nom. sg.) gain; teṣām (m. gen. pl. dem. pron.) for those; manuṣyāṇām (m. gen. pl.) of humans; ye (m. nom. pl. rel. pron.) those who; Buddham (m. acc. sg.) the Buddha; śaraṇam (n. acc. sg.) refuge; gatāḥ (m. nom. pl. pp.) have gone; yeṣām (m. gen. pl. rel. pron.) for whom; divā (indec.) by day; ca (indec.) and; rātrau (indec.) by night; ca (indec.) and; nityam (indec.) constantly; Dharma-gatā (f. nom. sg.) directed toward the Dharma; smṛtiḥ (f. nom. sg.) mindfulness.

[312]
[stm.]

Lābhas teṣāṁ manuṣyāṇāṁ ye Saṁghaṁ śaraṇaṁ gatāḥ,
There is gain for those humans who went to the Saṁgha for refuge,

yeṣāṁ divā ca rātrau ca, nityaṁ Saṁghagatā smṛtiḥ. 15.11
those for whom mindfulness is constantly directed to the Saṁgha, by day and by night.

Lābhaḥ (m. nom. sg.) gain; teṣām (m. gen. pl. dem. pron.) for those; manuṣyāṇām (m. gen. pl.) of humans; ye (m. nom. pl. rel. pron.) those who; Buddham (m. acc. sg.) the Buddha; śaraṇam (n. acc. sg.) refuge; gatāḥ (m. nom. pl. pp.) have gone; yeṣām (m. gen. pl. rel. pron.) for whom; divā (indec.) by day; ca (indec.) and; rātrau (indec.) by night; ca (indec.) and; nityam (indec.) constantly; Saṁgha-gatā (f. nom. sg.) directed to the Saṁgha; smṛtiḥ (f. nom. sg.) mindfulness.

[313 ≈ Dhp 296]
[stm.]