SAUNDARANANDA 16.26: Reaching Extinction, Close to Home

duHkha-kShayo hetu-parikShayaac ca
shaantam shivaM saakShi-kuruShva dharmam
tRShNaa-viraagaM layanaM nirodhaM
sanaatanaM traaNam a-haaryam aaryam

16.26
Again, the ending of suffering
follows from the disappearance of its cause.

Experience that reality for yourself
as peace and well-being,

A place of rest, a cessation,
an absence of the red taint of thirsting,

An eternal refuge which is irremovable and noble,

COMMENT:
This and the following three verses form a series of four verses in which the Buddha points Nanda to the ultimate goal of practice. This verse introduces the goal, as if it were something. 16.27 continues the description, with a negative emphasis that points to a bit of nothing. 16.28 uses the everyday metaphor of extinction of a lamp. 16.29 brings the strands of the previous three verses together, expressing a human being's experience of the ending of suffering as the reaching of extinction.

This series of four verses, then, can be understood as expressing our ultimate goal of "Nirvana." Except that, while discussing extinction in the everyday language of a lamp going out, Ashvaghosha does not use the word "Nirvana."

Having observed, and been part of, a process of the Buddha's teaching getting translated from Sanskrit into Chinese, then into Japanese, and thence into English -- a process in which the original boat tends to have got weighed down with a lot of supposedly untranslatable barnacles like "sesshin" and "satori", like "hossu" and "koan" and "zazen", like "nirvana" and "samadhi" -- I am struck more and more by the cleanness and purity of Ashvaghosha's language. It is conspicuously free of jargon. Ashvaghosha shows no fondness whatever for Buddhist buzz-words.

Maybe it is for this reason that Ashvaghosha's teaching, to my ear, is closer to home than anything I have come across in Japanese or Chinese.

Who am I? What am I? What is my position?
I do not know.
But a miner of Ashvaghosha's gold I am.
That much I know.

VOCABULARY:
duHkha: suffering
kShayaH = nominative, singular of kShaya: destruction, end
hetu: cause
parikShayaat = ablative of parikShaya (from pari + √kShi): disappearing, ceasing, dissolution, decay, destruction, loss, ruin, end
pari: fully
√kShi: to be diminished, decrease, wane (as the moon), waste away, perish
ca: and

shaantam (acc. sg. m.): appeased , pacified , tranquil , calm , free from passions , undisturbed; abated , subsided , ceased , stopped , extinguished; m. tranquillity , contentment
shivam (acc. sg. m.): auspicious , propitious , gracious , favourable , benign , kind , benevolent ; m. happiness , welfare
saakShi = in compounds for saakShin: seeing with the eyes , observing , witnessing
kuruShva (2nd pers. imperative √kR): please make
dharmam = accusative of dharma: m. the reality, teaching, method, work, practice

tRShNaa: thirsting, avid desire
viraagam (acc. sg.): m. loss of colour, indifference
layanam (acc. sg.): n. rest, repose; a place of rest
nirodham: restraint , check , control , suppression , destruction; (with Buddhists ) suppression or annihilation of pain (one of the 4 principles)

sanaatanam (acc. sg. n.): eternal , perpetual , permanent , everlasting , primeval , ancient
traaNam (acc. sg.): n. protecting , preserving , protection , defence , shelter
ahaaryam (acc. sg. n.): not to be stolen, not to be removed; unalterable
aarya (acc. sg. n.): aryan, noble

EH Johnston:
And the abolition of suffering proceeds from exhaustion of the cause. Therefore render present for yourself the holy, peaceful Element, the refuge which is free from the passion of desire and brings suppression (of all that makes for active being), the salvation which is eternal, unassailable and holy,

Linda Covill:
and the destruction of suffering follows from the destruction of its cause. Set dharma before your eyes, which is peaceful and benign, with no passion for desire, a resting place, a cessation, an eternal, irremovable, and noble protection,

SAUNDARANANDA 16.25: Cutting Out the Causes of Suffering

taj janmano n'aika-vidhasya, saumya,
tRShN"adayo hetava ity avetya
taaMsh chindhi duHkhaad yadi nirmumukShaa
kaarya-kShayaH kaaraNa-saMkShayaadd hi

16.25
So my friend,
with regard to the many forms of becoming,

Know their causes to be [the faults]
that start with thirsting

And cut out those [faults],
if you wish to be freed from suffering;

For ending of the effect
follows from eradication of the cause.

COMMENT:
This verse expresses in a nutshell the 2nd and 3rd noble truths, and it represents in the context of this Canto the transition from one standpoint to the other.

Maybe the term of address, saumya, used between fellow Brahmans, conveys some sense of a shift in standpoint, from the standpoint of investigation and observation to the standpoint of practice itself.

The sense I get is that after really giving chapter and verse on suffering and its causes, the Buddha here puts a metaphorical arm around Nanda as if to say: "OK my friend, to work!"

Knowing the faults is one thing; cutting them out is another thing altogether. Books and blogs have rightly been written about what the faults are -- from the viewpoint of psychology both Western and abhidharmic, and from the viewpoint of neuro-physiology. But cutting out the faults may be more a matter of 'Now piss, or get off the pot.'

VOCABULARY:
tad: (connecting particle) so
janmanaH = nominative, plural of janman: birth, re-birth, becoming
naika: not one, manifold, numerous
vidhasya = genitive of vidha: form, kind
saumya (voc.): " resembling the moon " , placid , gentle , mild (vocative = " O gentle Sir! " " O good Sir! " " O excellent man! " as the proper mode of addressing a Brahman)

tRShNa: thirsting, avid desire
aadayaH = nominative, plural of aadi: beginning, beginning with, et cetera
hetavaH = nominative, plura of hetu: cause
iti: thus, that
avetya = absolutive of ave: to perceive , conceive , understand , learn , know

taan (accusative, plural of sa): those
chindhi = imperative of chid: cut off, to cut off , amputate , cut through , hew , chop , split , pierce; to divide , separate; to destroy , annihilate
duHkhaad (ablative): from suffering
yadi: if, in case of
mumukShaa (nom. sg.): f. (fr. desiderative of muc) desire of liberation from
muc: to loose , let loose , free
nir = verbal prefix meaning "out, forth, away."
nirmumukShaa: desire to be set free from

kaarya: effect, result
kShayaH = nominative, singular of kShaya: destruction, end
kaaraNa: cause
saMkShayaad = ablative of saMkShaya: complete destruction
hi: for

EH Johnston:
Therefore, my friend, understand that the causes of birth in its many forms are desire etc., and eradicate them if you would be free from suffering. For an effect is abolished by abolishing the cause,

Linda Covill:
So be aware, my friend, of the causes -- desire, for example -- of the many types of birth, and if you seek freedom from suffering, cut them off. For the destruction of an effect follows from the utter destruction of its cause,

SAUNDARANANDA 16.24: A Mystery of Cause and Effect

doSha-kShayo jaatiShu yaasu yasya
vairaagyatas taasu na jaayate saH
doSh'-aashayaas tiShTati yasya yatra
tasy' opapattir vi-vashasya tatra

16.24
In whichever realms of existence a man has ended faults,

Because he no longer cares
he is not born in those realms.

Wherever he remains susceptible to a fault,

That is where he crops up, like it or not.

COMMENT:
This verse also need not be understood as having to do with the doctrine of reincarnation; it can be understood more as an observation of a common, but mysterious, fact of life.

For example, as a person who tends to be bothered by noise, even if I go to a remote forest, it seems that bothersome noise tends to pursue me, in the form of chain-saws, heavy machinery, off-road motorbikes, barking dogs and the like.

I suppose the point of this verse, then, is that a person who has yet to give up anger tends to crop up repeatedly in the samsaric realm of asura (angry demons), the person who has yet to give up arrogance tends to crop up repeatedly in the realm of deva (gods), the person who has yet to give up insecure clinging tends to crop up repeatedly in the samsaric realm of the preta (hungry ghost), et cetera.

Above all, or below all, the mysterious truth may be that a person who has yet to look his own denial fully in the eye is ever prone to the disappointment of finding himself back again in the dark hell of that denial, whereas when the fault of denial ends in a particular sphere, a person then becomes enabled to walk away from that sphere and will not be reborn again in that sphere.

VOCABULARY:
dosha: fault
kShayaH (nom. sg.): m. loss , waste , wane , diminution , destruction , decay , wasting or wearing away (often ifc.); end , termination
jaatiShu = locative, plural of jaati: f birth, re-birth, form of existence; position assigned by birth
yaasu = loc. pl. f. yat: who, what, which, often repeated to express " whoever " , " whatever " , " whichever "
yasya = gen. sg. yat: who, what, which

vairaagya: change or loss of colour , growing pale; disgust , aversion , distaste for or loathing of (loc. abl. , or comp.); freedom from all worldly desires , indifference to worldly objects and to life , asceticism
-taH: (ablative suffix) due to, from, since
taasu (locative, plural of saa): in those [forms of existence]
na: not
jaayate: to be born, be reborn, be caused to be born, be destined for, become
saH (nominative, singular): he

doSha: fault
aashayaH = nominative, singular of aashaya: resting-place, bed, seat; the seat of feelings and thoughts, the mind, heart, soul; a receptacle
tiShTati = 3rd person singular of sthaa: stand, stay, remain; continue in any condition or action
yasya yatra: (correlatives of tasya and tatra in next line) in whichever

tasya (gentive, singular): of that, belonging to that
upapattiH (nominative, singular): happening , occurring , becoming visible , appearing , taking place
vi-vashasya = genitive of vivasha: deprived or destitute of will , powerless , helpless , unwilling , involuntary , spontaneous
tatra: in that


EH Johnston:
When a man has extirpated the vices with respect to any type of disposition, he is not reborn in that variety owing to passionlessness. When a tendency to the vices subsists in any disposition, he is reborn in that type whether he would or no.

Linda Covill:
When a man has destroyed faults in certain forms of existence, thanks to that dispassion he is not reborn in those forms again. When he harbors a latent tendency to a fault in that form, rebirth in that form is forced on him.

SAUNDARANANDA 16.23: Knowing Cause & Effect

phalaM hi yaadRk samavaiti saakShaat
tad-aagamaad biijam avaity atiitam
avetya biija-prakRtim ca saakShaad
an-aagatam tat-phalam abhyupaiti

16.23
Seeing what fruit is before one's eyes,

One knows, from past knowledge of that fruit,
the seed it was in the past.

And having identified a seed before one's eyes,

One knows the fruit it may be in the future.

COMMENT:
By aagama , or "what has come down to us from the past," in the 2nd line, I think Ashvaghosha might be pointing in the direction of scientific knowledge. This verse, as I read it, stands in support of scientific inquiry into cause and effect.

What is the doctrine of re-incarnation?
The doctrine of re-incarnation is a doctrine.
What is the doctrine of no re-incarnation?
The doctrine of no re-incarnation is also a doctrine.

What is science? Science is a method of inquiry.
Is the doctrine of re-incarnation susceptible to scientific inquiry?
I am not sure. Maybe not, so far.

What does seem evident is that belief in any doctrine, in however a subtle form it manifests itself, is always prone to be troublesome.

And Ashvaghosha's practical and non-doctrinal teaching with regard to trouble, as I understand it, is clear and simple: walk away.

VOCABULARY:
phalam (acc. sg.): n. fruit
hi: for
yaadRsha: (relative adjective) of which kind
samavaiti = 3rd person singular of samave: to regard , consider
saakShaat (ablative of saakSha): with the eyes , with one's own eyes; before one's eyes
saakSha: having eyes

tat: it, that
aagamaad = ablative of aagama: arrival , coming , approach; origin; appearance or reappearance; reading , studying; acquisition of knowledge , science
biijam (accusative): seed
avaiti = 3rd person singular of ave: to look upon , consider; to perceive , conceive , understand , learn , know
atiitam (accusative): past, the past

avetya (absolutive of ave): after identifying, after considering
biija: seed
prakRtim = accusative of prakRti: "making or placing before or at first," the original or natural form or condition of anything, original or primary substance; nature
ca: and
saakShaat: before his eyes

an-aagatam (acc. sg. n.): not come, future; the future
tat: it, that
phalam (acc. sg.): n. fruit
abhyupaiti = 3rd person singular of abhyupe: to go near , approach , arrive at , enter; to select as (acc.); to agree with , approve of

EH Johnston:
For instance, when a man understands what sort of fruit he has before his eyes, he understands from its presence what its seed was in the past, and, when he identifies the kind of seed before his eyes, he recognises what its future fruit will be.

Linda Covill:
When someone considers which kind of fruit is in front of him, he can, based on its origin, determine what seed it was in the past; and when someone considers the nature of a seed in front of him, he knows what the future fruit of that seed will be.

SAUNDARANANDA 16.22: How the Three Poisons Develop

roSh'aadhike janmani tiivra-roSha
utpadyate raagiNi tiivra-raagaH
moh'-aadhike moha-bal'-aadhikash ca
tad-alpa-doShe ca tad-alpa-doShaH

16.22
In a life dominated by anger arises violent anger,

In the lover of passion arises burning passion,

And in the predominantly ignorant,
overwhelming ignorance.

In one who has a lesser fault, again,
the lesser fault develops.

COMMENT:
Anger/hatred, greed/lust and ignorance/delusion are the three root faults, sometimes called the three poisons. Lesser faults include being proud, jealous and opinionated.

The Buddha here is reminding Nanda that these basic afflictions, or fundamental faults, are the cause of suffering.

My efforts to get to the bottom of faults, and to understand what is truly basic and fundamental, always seem to lead me back to the vestibular reflexes, and in particular to the antagonism between fear paralysis and the infantile panic/grasp reflex.

For the how and the where of direction of human energy, whether unconsciously or consciously, the vestibular system is fundamental.

VOCABULARY:
roSha: anger , rage , wrath , passion , fury
adhike = locative of adhika: additional, extra-, super- ; surpassing (in number or quantity or quality); n. surplus , abundance , redundancy , hyperbole ; n. more.
janmani = locative janman: birth, existence, life; rebirth
tiivra: strong , severe , violent , intense , hot , pervading , excessive , ardent , sharp , acute , pungent , horrible
roShaH (nom. sg.): m. anger

utpadyate = 3rd person passive singular of utpad: to arise , rise , originate , be born or produced ; to come forth , become visible , appear; to cause to issue or come forth
raagiNi = locative of raagin: having a colour; of a red colour; red; impassioned , affectionate , enamoured; a lover, libertine; a wanton and intriguing woman
tiivra: strong, violent, intense, hot
raagaH = nominative, singular of raaga: colour, red colour; any feeling or passion , (esp.) love

moha: loss of consciousness , bewilderment , perplexity , distraction , infatuation , delusion , error , folly; (in phil.) darkness or delusion of mind (preventing the discernment of truth and leading men to believe in the reality of worldly objects) ; (with Buddhists) ignorance (one of the three roots of vice)
adhike = locative of adhika: surpassing, super, predominant
moha: ignorance, delusion, folly
bala: power, strength
adhikaH = nominative singular of adhika: surpassing, predominating
ca: and

tat: that, those [faults]
alpa: small, less than
doShe = locative of doSha: fault
ca: and
tat: that, those [faults]
alpa: small, less than
doShaH = nominative, singular of doSha: fault

EH Johnston:
In the (new) birth of one addicted to malevolence extreme malevolence is developed, of one possessed by passion excessive passion, of one in whom delusion predominates excessive store of delusion, and of one whose vices are less than this a lesser vice only.

Linda Covill:
Violent hatred arises in the future birth of someone given to hate, violent lust in someone who was lustful, a very powerful delusion in someone given to delusion, and a lesser fault in someone whose fault was less than these.

SAUNDARANANDA 16.21: Afflictions Develop Personality, Life by Life

krodha-praharSh'aadibhir aashrayaaNaam
utpadyate c'eha yathaa visheShah
tath" aiva janmasv api n'aika-ruupo
nirvartate klesha-kRto visheShaH

16.21
Just as the anger, lust, and so on
of sufferers of those afflictions

Give rise in the present to a personality trait,

So too in new lives, in various manifestations,

Does the affliction-created trait develop:

COMMENT:
Ain't it funny how your new life didn't change things?
You're still suffering from the same old affliction you used to have.
It somehow doesn't scan as well as the old Eagles lyric, but I think it makes Ashvaghosha's point here.

As a translation of klesha, I like "affliction" because it means both SUFFERING itself and also a delusory tendency that CAUSES SUFFERING.

To be grumpy, to return to that example, is not only to suffer from grumpiness (suffering itself) but also to see the world as if through grumpiness-tainted spectacles (a cause of suffering to self and others).

And here again, a bit of knowledge about early vestibular reflexes may help to deepen our understanding of how afflictions afflict us.

If the Moro, or infantile panic/grasp reflex, fails to be INHIBITED during the initial window of inhibition lasting till around 6 months after birth, the reflex will tend to remain stuck in the system of the child and adult as a big obstacle to enlightened behaviour.

The affliction of an immature Moro reflex directly brings suffering itself, in the form of irrational fear, anger, over-excitement and hypersensitivity. But more than that, because of its wide-ranging effects on the functioning of the ears, eyes, vestibular/proprioceptive and other senses, an immature Moro reflex plays a big role in what FM Alexander called "faulty sensory appreciation." Faulty sensory appreciation is the antithesis of lucidity; it is akin to seeing the world through coloured and distorted lenses, and is thus the indirect cause of suffering.

FM Alexander was way ahead of his time in understanding the importance of the afflictions he termed "unduly excited fear reflexes and emotions" and "faulty sensory appreciation." Not only did he see the problem clearly, he also devised a MEANS-WHEREBY the misuse of the self associated with an immature Moro reflex might be inhibited, and the faulty sensory appreciation associated with it might be by-passed. Thus Alexander's MEANS-WHEREBY involved, as also the realisation of the four dhyaana as described by Ashvaghosha involved, at least in the early stages of their application, reliance on reason.

Specifically, Alexander taught verbal directions which point precisely away from the stiffening of the neck, holding of the head, narrowing and arching of the back, and holding in of the limbs, which characterizes the Moro pattern. Those verbal directions go something like this:

"I wish to let my neck be free,
To let the head go forward and up,
To let the back lengthen and widen,
Sending the legs and the arms out of the back...."


VOCABULARY:
krodha: anger
praharSha: erection (or greater erection) of the male organ; erection of the hair, extreme joy , thrill of delight , rapture
aadibhiH = instrumental [indicating agent of passive construction], plural of aadi: beginning with, and so on
aashrayaaNaam = genitive, plural of aashraya: that to which anything is annexed or with which anything is closely connected or on which anything depends or rests ; a recipient , the person or thing in which any quality or article is inherent or retained or received

utpadyate = 3rd person singular passive utpad: to arise , rise , originate , be born or produced ; to come forth , become visible , appear ; to be ready ; to take place , begin ; to produce , beget , generate ; to cause , effect ; to cause to issue or come forth , bring forward
ca: and; (sometimes emphatic = eva) , even , indeed , certainly , just
iha: in this place , here ; to this place ; in this world; now
yathaa: (correlative of tathaa in the following sentence) just as
visheShah = nominative singular of visheSha: distinction , difference between ; characteristic difference, peculiar mark, special property, speciality, peculiarity ; a kind , species , individual

tathaa: similarly, in the same manner
eva: just so
janmasu = locative plural of janman: birth, production; origin; existence , life
api: and , also , moreover , besides
n'aika: not one, many, various
ruupaH = nominative, singular of ruupa: form, shape, figure

nirvartate = 3rd person singluar of nir- √ vRt: to cause to roll out or cast (as dice); to take place , happen ; to come forth , originate , develop , become; to be accomplished or effected or finished, come off ;
klesha: pain , affliction , distress , pain from disease , anguish; (the Buddhists reckon ten , viz. three of the body [murder , theft , adultery] , four of speech [lying , slander , abuse , unprofitable conversation] , three of the mind [covetousness , malice , scepticism])
kRtaH: done, made, created
visheShaH (see above): peculiarity, personality trait

EH Johnston:
And as the special character of the bodily constitution in this existence is brought about by anger, joy, etc., similarly a special character, effected by the vices, is developed in various forms in their (new) births also.

Linda Covill:
Just as the distinctive character of embodied individuals arises because of their anger, joy and so on, so does their distinctive defilement-created character develop in various formats in future births too.

SAUNDARANANDA 16.20: We Become What We Practise

sattvaany abhiShvaNga-vashaani dRShTvaa
svajaatiShu priiti-paraaNy atiiva
abhyaasa-yogaad upapaaditaani
tair eva doShair iti taani viddhi

16.20
See sentient beings in the grip of attachment,

Dead set on pleasure among their own kind;

And, from their habitual practice of faults,

Observe them presenting with those very faults.

COMMENT:
Line 1 describes the SUFFERING of emotional enslavement.

Line 2, as I read it, is less about the perils of taking pleasure and more about the perils of lacking the will to be free. In other words, the problem discussed in this line is that of MOTIVATION. Priiti, meaning pleasure or joy, pops up several times in Ashvaghosha's descriptions of realisation of the four dhyaana, and especially in the earlier stages of that process. So Ashvaghosha is no killjoy. The distinction to be made is between (a) setting one's sights on freedom, in which case, if one is skillful, pleasure is liable to be part of the scenery; and (b) accepting pleasure as one's chief object, in which case one not only sacrifices freedom at the altar of the pleasure principle, but one also buckles oneself securely into the swing of samsaric suffering. So whereas (a) the pursuit of freedom (if one is skillful) is blessed by experience of pleasure, at a certain level, as a criterion; (b) direct pursuit of pleasure as one's chief object invariably tends towards attachment and suffering.

Pleasure svajaatiShu, "among one's own kind," may have been intended to carry a connotation of pleasure from human sexual contact, in which case the line might have been translated as "Being too devoted to the pleasures of kindred flesh." But if we actually look around us, as the Buddha is recommending Nanda to do, gross sensualists, being motivated primarily by the desire for sexual gratification, are not much in evidence. But what we do observe is many people like sheep who are indeed primarily motivated, in diverse ways, by the pleasure principle. The main motivation of many people does indeed seem to be the desire to be pleasurably rewarded, through being shown the love, appreciation and respect not only of sexual partners but also of other family members, professional peers, and other flocks/groups to which they regard themselves as belonging. That desire for positive reinforcement from the approval of others might be manifested, for example, in the support of a particular football team, in the purchase of a particular brand of training shoes or mobile phone, or even, on a subtler level, the writing of a popular book.

Line 3 expresses the rightful object of INHIBITION, which is habitual patterns. Insofar as this verse does point to attachment to pleasures of the flesh as a source of suffering, the target of INHIBITION, or suppression, in that case, is not sexual desire itself, but rather the practice of the habits that are typically observable around sexual desire -- on the positive side are the kind of celebration of sexual greed discernible in a hip-hop video, along with young lovers' over-exuberant expectations of their partners, and other habits of romantic thinking, et cetera; on the negative side, instances of bitter disappointment, jealous rage, et cetera, are not difficult to find. Understood like this, as a process targeted at habits, INHIBITION is not a tool of repression (as is generally indicated when psychologists talk of sexual inhibitions): INHIBITION is rather a key to freedom (as was indicated by FM Alexander when he spoke of inhibition of endgaining ideas and endgaining habits). Freedom, as Alexander said, "involves carrying out an activity against the habits of life."

Line 4 is the punch-line, expressing the truth that the faults which we have practised in the past have left us in the present with an unconscious tendency towards those same faults. And such an unconscious tendency can never be eradicated, however hard and long a person practises, through unconscious practice. Hence the indispensability of finding a conscious PATH. But even having found such a path, it is still a very long way to Tiperary, because a conscious path is always so difficult to practice.

While in the process of writing this comment, I had to go and pick up my wife's car from a local garage. I came back complaining about the attitude of the guy manning the service reception desk. "You are such a grumpy man!" my wife remarked. Maybe so, but I was not a grumpy child. People have reliably told me that I was not a grumpy child. So I haven't always been this grumpy. No, it has taken me a lifetime of unskillful, unconscious practice to become as grumpy as this.

VOCABULARY:
sattvaani = accusative, plural of sattva: a living or sentient being, creature
abhiShvaNga: intense attachment or affection to
vashaani = accusative, plural vasha: will, wish, desire; authority, power, control, dominion; (at the end of compounds) by command of, by force of, on account of
dRShTvaa = absolutive from dRsh: to see

svajaatiShu = locative, svajaati: one's own kind
sva: own
jaati: birth; form of existence fixed by birth; kind, species
priiti: any pleasurable sensation , pleasure , joy
paraani = accusative, plural of paraa: (at end of compounds) having as the chief object , given up to , occupied with , engrossed in
atiiva: exceedingly , very; excessively

abhyaasa: the act of adding anything; reduplication; repetition; repeated or permanent exercise , discipline , use , habit , custom
yogaat = ablative of yoga: employment , use , application , performance; partaking of; engagement in
upapaadita: effected , accomplished , performed , done; given , delivered , presented ; proved , demonstrated; treated medically
upa-√ pad: to take place , come forth , be produced , appear , occur , happen

taiH (instrumental, plural): with those
eva: very same
doShaiH = instrumental, plural of doSha: fault
iti: that
taani (accusative, plural): them, those [living beings]
viddhi = imperative of vid: know, understand, perceive; notice, observe; experience, feel

EH Johnston:
Seeing all beings to be under the spell of attachment and excessively given to taking pleasure in their particular types, know that they are brought to birth again accompanied by the same vices in consequence of their habitual practice of them (in their previous births).

Linda Covill:
Having seen that living beings are ruled by attachment, entirely engrossed in pleasure-seeking among their own kind, know that because of their engagement in these habits they will be reborn with those very faults.