Greetings all,
I call on all the grammar pundits !(upload://m2m4pNC0ZATbmdFlCgh3iP8hlOi.gif to enlighten me about the following translation in SN 35.235 (SA 241):
It would be better, bhikkhus, for the eye faculty to be lacerated by a red-hot iron pin burning, blazing, and glowing, than for one to grasp the sign through the features in a form cognizable by the eye.
Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.
Particularly: na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.
Bikkhu Bodhi:
than for one to grasp the sign through the features in a form cognizable by the eye.
Michael Olds:
there would then be no ‘taking cues’ from details of the eye’s consciousness of shapes.
Woodward:
Then would there be no grasping of the marks or details of objects cognizable by the eye.
Is it sign through the features (or cues from details); or marks or details?
Through/from or and/or?
Nimitta & Anuvyañjana
Nimitta -------PALI:
Nimitta [cp.Sk.nimitta,to mā,although etym.uncertain]
1.sign
2.outward appearance,mark,characteristic,attribute,phenomenon (opp.essence).
SANSKRIT:
निमित्त nimitta
- mark , target (MBh).
- sign , omen (MBh).
- (oblique cases) cause , motive , ground , reason ( MBh. - ŚvetUp. I-4 > dvinimittaikamoham = each revolution gives rise to two [see #2 below]).
√ मा mā - pp. (mita) = mesurer, délimiter, marquer; comparer avec.
1. to measure out, apportion, grant (RV.).
2. to prepare, arrange, fashion, form, build, make (RV.).
Nimitta - relevant suttas
>Here some wise, competent, skilful bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign. “That wise, competent, skilful bhikkhu gains pleasant dwellings in this very life, and he gains mindfulness and clear comprehension. For what reason? Because, bhikkhus, that wise, competent, skilful (kusalo) bhikkhu picks up the sign of his own mind (citta).” SN 47.8 ---------- Great king, this was said by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One: ‘Come, bhikkhus, dwell guarding the doors of the sense faculties. Having seen a form with the eye, do not grasp its signs and features. Since, if you leave the eye faculty unguarded, evil unwholesome states of covetousness and displeasure might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. Having heard a sound with the ear... Having smelt an odour with the nose ... Having savoured a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, do not grasp its signs and features.... SN 35.127 ---------- And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: frequently giving careless attention to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire. (Also the sign of the repulsive - the sign of serenity, the sign of nondispersal) SN 46.51 & SN 46.2 ---------- It may be expected of anyone, Ānanda—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction.“What four? Here, Ānanda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born. Etc…
SN 47.10
"When one eats & drinks & chews & savors, there is excrement & urine: That is one’s reward.
"When one loves, there arises the state of change & aberration, sorrow, lamentation, pain, distress, & despair: That is one’s reward.
"When one is committed to the sign of the unattractive, one takes a stance in the loathsomeness of the sign of beauty: That is one’s reward.
Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhātieso tassa nissando.
"When one remains focused on the inconstancy of the six media of sensory contact, one takes a stance in the loathsomeness of contact: That is one’s reward.
“When one remains focused on the arising & passing away of the five clinging aggregates, one takes a stance in the loathsomeness of clinging: That is one’s reward.”
AN 5.30
In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attunethe pitch of the [five] faculties [to that], and there pick up your sign
…
So after that, Ven. Sona determined the right pitch for his persistence, attuned the pitch of the [five] faculties [to that], and there picked up his sign.
AN 6.55
How does a bhikkhu dress wounds? Here, on seeing a form with the eye, a bhikkhu does not grasp at its signs and features. Since if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, a bhikkhu does not grasp at its signs and features…
MN 33
Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?”
“Any kind of form whatsoever, bhikkhu, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
Idem with feeling, perception, volitional formations, consciousness.
“When one knows and sees thus, bhikkhu, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within.”
SN 22.82
also SN 22.91 & 92
And what, bhikkhus, is the Dhamma exposition on the sign of burning? It would be better, bhikkhus, for the eye faculty to be lacerated by a red-hot iron pin burning, blazing, and glowing, than for one to grasp the sign through the features in a form cognizable by the eye. For if consciousness should stand tied to gratification in the sign or in the features, and if one should die on that occasion, it is possible that one will go to one of two destinations: hell or the animal realm. Having seen this danger, I speak thus.
SN 35.235
Seeing a form — mindfulness lapsed — attending to the sign of ‘endearing,’ impassioned in mind, one feels and remains fastened there. One’s feelings, born of the form, grow numerous, Greed & annoyance injure one’s mind. Thus amassing stress, one is said to be far from Unbinding. Hearing a sound…
Smelling an aroma… Tasting a flavor… Touching a tactile sensation…
Knowing an idea — mindfulness lapsed — attending to the sign of ‘endearing,’ impassioned in mind, one feels and remains fastened there. Etc.
SN 35.95
And how, householder, does one roam about without abode? Diffusion and confinement in the abode consisting in the sign of forms: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about without abode. Diffusion and confinement in the abode consisting in the sign of sounds … the sign of odours … the sign of tastes … the sign of tactile objects … the sign of mental phenomena: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about without abode. It is in such a way that one roams about without abode.
SN 22.3
Adept in a sign for the mind, sensing the savor of solitude, practicing jhana, masterful, mindful, you’d attain a pleasure not of the flesh.
Thag 1.85
Oh, when will I be devoted to jhāna,
Rejecting entirely the signs of beauty,
Splitting apart desire for sensual pleasures,
Like an elephant that wanders without ties;
When will it be?
Thag 19.1
From distorted perception your mind is on fire. Shun the sign of the beautiful accompanied by lust. See mental fabrications as other, as stress, & not-self. Extinguish your great lust. Don’t keep burning again & again. Develop the mind — well-centered & one — in the foul, through the foul.
Have your mindfulness immersed in the body. Be one who pursues disenchantment. Develop the signless. Cast out conceit. Then, from breaking through conceit, you will go on your way at peace.
SN 8.4
‘It is said, “the signless concentration of mind, the signless concentration of mind.” What now is the signless concentration of mind?’
2“Then, friends, it occurred to me: ‘Here, by nonattention to all signs, a bhikkhu enters and dwells in the signless concentration of mind. This is called the signless concentration of mind.’
3“Then, friends, by nonattention to all signs, I entered and dwelt in the signless concentration of mind. While I dwelt therein my consciousness followed along with signs.
4“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the signless concentration of mind. Steady your mind in the signless concentration of mind, unify your mind in the signless concentration of mind, concentrate your mind in the signless concentration of mind.’ Then, on a later occasion, by nonattention to all signs, I entered and dwelt in the signless concentration of mind.
SN 40.9
"Monks, there are these three types of unskillful thinking: thinking of sensuality, thinking of ill will, thinking of harm. These three types of unskillful thinking cease without remainder in one who dwells with his mind well established in the four frames of reference or who develops the signless concentration. This is reason enough, monks, to develop the signless concentration. The signless concentration, when developed & pursued, is of great fruit, great benefit.
SN 22.80
And what, venerable sir, is the signless liberation of mind? Here, with nonattention to all signs, a bhikkhu enters and dwells in the signless concentration of mind. This is called the signless liberation of mind.
SN 41.7
Note: As one of the path to nibanna:
“And what, bhikkhus, is the path leading to the unconditioned?
Signless concentration….
SN 43.12
Ten children I bore from this physical heap. Then weak from that, aged, I went to a nun. She taught me the Dhamma: aggregates, sense spheres, & elements. Hearing her Dhamma, I cut off my hair & ordained.
Having purified the divine eye while still a probationer, I know my previous lives, where I lived in the past. I develop the sign-less meditation, well-focused oneness. I gain the liberation of immediacy — from lack of clinging, unbound. The five aggregates, comprehended, stand like a tree with its root cut through. I spit on old age. There is now no further becoming.
Thig 5.8
The one whose defilements are dried up,
Who’s not attached to food,
Whose resort is the liberation
That is signless and empty:
Their track is hard to trace,
Like that of birds in the sky.
Thag 1.92
Meditate on the signless,
Throw out the underlying tendency to conceit,
And when you have a breakthrough in understanding conceit,
You will live at peace.”
Thag 21.1
Anuvyañjana
PALI:
anuvyañjana (anubyañjana) = a minor or secondary characteristic.
anu + vyañjana
Anu [Vedic anu] = along, alongside.
Vyañjana [fr.vi+añj,cp.añjati & abbhañjati] = (accompanying) attribute,distinctive mark,sign,characteristic.
see byañjana, viyañjana
SANSKRIT:
√ अञ्ज् añj to apply an ointment or pigment, smear with, anoint; to decorate, prepare; (RV.)
to honour, celebrate; (RV.)
to cause to appear, make clear. (RV.)
Vyañjana:
- decoration, ornament (RV.)
- mark of sex or gender (as the beard, breasts, genitals etc.) (GṛŚrS. - MBh)