Bhante Aggacitta Samatha & Vipassana Sutta Study Guide_compiled by BHS

Course Outline Preface Structure of this Course Book The Pli Texts Pli in Roman Script Special Notations About the English Translation I Surveying Popular Notions Popular Notions of Samatha and Vipassan

II Establishing the Hierarchy of Scriptural Authority From the Early Pli Canon 1 Mahpadesa Sutta (AN 4.180) [3 english translations]
Aguttaranikye/Catukkaniptapli/ 4. Catutthapasaka/ (18) 3. Sacetaniyavaggo/ 10. Mahpadesadesansutta (AN 4. 4. 3. 10) 30. Eka samaya bhagav bhoganagare viharati nandacetiye. Tatra kho bhagav bhikkhu mantesi bhikkhavoti. Bhadanteti te bhikkhu bhagavato paccassosu. Bhagav etadavoca: Bhikkhus, these four are distinct indications, listen carefully, I will tell you. Cattrome bhikkhave mahpadese desessmi. Ta [PTS Page 168] [\q 168/] sutha sdhuka manasi karotha bhsissmti. Eva bhanteti kho te bhikkhu bhagavato paccassosu. Bhagav etadavoca: Bhikkhus, what are the four distinct indications? Here, bhikkhus, a bhikkhu might say, I have heard this in the presence of The Blessed One and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation Katame ca bhikkhave cattro mahpades? of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and "Brethren, what are the four great topics (of argument) ? Herein, brethren, if a brother says Friend, thus have I heard in the presence of the Brethren, these four great topics *(of argument) I shall proclaim. Give ear and ponder over them. I shall speak." Yea, Lord," the brethren responded to the Exalted One. The Exalted One spake thus: Aguttara Nikya 18. Sancetanvaggo 10. Mahpades The distinct indications Sister Upalavanna 018.10. At one time The Blessed One was living in the nanda monument in Bhoganagar. and addressed the bhikkhus: CHAPTER XVIII ON INTENTIONALS (10) Arguments A.D.Jayasundere Once the Exalted One dwelt at nanda Shrine' in the city called Bhoga. Then the Exalted One said to the brethren: "0, brethrenl" "Yea, Lord," responded the brethren to the Exalted One. The Exalted One spake thus:
refer to attached file.

PTS_ The Book of the Gradual Sayings 2 (Woodward)_ MahApadesa sutta_Eng Translation

Idha bhikkhave bhikkhu eva vadeyya: "sammukh meta vuso bhagavato suta sammukh paiggahta aya dhammo aya vinayo ida satthussana" nti.

letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are

Exalted One and learnt in His presence; this is the doctrine, this is the discipline and this is the message of the Master,'-brethren, such a brother should neither be applauded nor set aside. Without either applauding or setting him aside, when they have well learnt the words and the letters they should put them side by side with the Discourses and compare them with the Rules of Discipline; and if they do not fall in with the Discourses

Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba. Na paikkositabba. Anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv sutte otretabbni. Vinaye sandassetabbni tni ce sutte otriyamnni vinaye sandassiyamnni na ceva sutte otaranti na vinaye sandissanti, nihamettha gantabba: addh ida na ceva tassa bhagavato vacana arahato sammsambuddhassa. Imassa ca bhikkhuno duggahtanti iti ida bhikkhave chaheyytha.

not the words, of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of that bhikkhu and they should be thrown away. Here, bhikkhus, a bhikkhu might say, I have heard this in the presence of The Blessed One and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched

----------------------------

1 Cetiya.

Mah-padese-`great occasions'. (a) To hear the Dhamma at first-hand, (b) frorn an order of brethren, (c) from some elders, (d) from an elder. The mah-padesa are sutta (Discourses) , sutta-anuloma, (in agreement with Discourses) , cariyavda (traditional teaching) and attano-mati (individual opinion) .

Idha pana bhikkhave bhikkhu eva vadeyya: "sammukh meta vuso bhagavato suta sammukh paiggahta aya dhammo aya vinayo ida satthussana" nti.

in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are indeed the words of that Blessed One, worthy

Tassa bhikkhave bhikkhuno bhsita neva

and rightfully enlightened. These are rightly

abhinanditabba na paikkositabba. Anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv sutte otretabbni. Vinaye sandassetabbni. Tni ce sutte otriyamnni vinaye sandassiyamnni na ceva sutte otaranti na vinaye sandissanti, nihamettha gantabba: addh ida tassa bhagavato vacana arahato sammsambuddhassa. Imassa ca bhikkhuno suggahtanti. Ima bhikkhave pahama mahpadesa dhreyytha.

grasped words of that bhikkhu and should be remembered. Bhikkhus, remember this as the first distinct indication. Here, bhikkhus, a bhikkhu might say, in the monastery of this name bhikkhus live. They are eminent elders, leaders. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched

218 The Numerical Sayings [TEXT ii, l68

or agree with the Rules of Discipline, then it should be concluded: `For sure, this is not the word of the Exalted One, the Worthy One, the Buddha Supreme. This has been ill learnt by this brother.' In such case, brethren, reject it.

Again, brethren, herein a brother may say,`Friend, thus have I heard in the presence of the Exalted One ... (as above) discipline: and if they fall in with the Discourses and agree with the Rules of Discipline, then it should be concluded `For sure, this is the word of the Exalted One, the Worthy One, the Buddha Supreme. This has been well learnt by this brother?' Brethren, this is the first great topic of arguments. Do ye bear it in mind.

Idha pana bhikkhave bhikkhu eva vadeyya: "amukasmi nma vse sagho viharati sathero sapmokkho. Tassa me saghassa sammukh suta sammukh paiggahta aya dhammo aya vinayo ida satthussana" nti.

in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly

[BJT Page 328] [\x 328/] Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba. Na paikkositabba. Anabhinanditv appaikkositv tni padabyajanni. Sdhuka uggahetv sutte

grasped words of the Community and they should be thrown away. Here, bhikkhus, a bhikkhu might say, in the monastery of this name bhikkhus live. They are Again, brethren, herein if a brother says thus: `In such and such a residence dwells an Order of brethren with elders and leaders* thus have I heard and learnt in their presence (as before)

otretabbni. Vinaye sandassetabbni. Tni ce sutte otriyamnni vinaye sandassiyamnni na ceva sutte otaranti, na vinaye sandissanti, nihamettha gantabba: addh ida na ceva tassa bhagavato vacana arahato [PTS Page 169] [\q 169/] sammsambuddhassa tassa ca saghassa duggahtanti. Iti hida1. Bhikkhave chaheyytha.

eminent elders, leaders. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the

`then, if they do not fall in with the Discourses or agree with the Rules of Discipline,then (ye may conclude,) `this is not the word of the Exalted One ... it has been ill learnt by the brethren.' Therefore, brethren, reject it.

Again, brethren, in this connexion if a brother says thus: In such and such a residence dwells (as before) ... if they fall in with the Discourses and agree with the Rules of Discipline, then (ye may conclude) `this is the word of the Exalted One it has been well learnt by the brethren.' Brethren, this is the second great topic of argument. Do ye bear it in mind.

Idha pana bhikkhave bhikkhu eva vadeyya: "amukasmi nma vse sagho viharati sathero sapmokkho. Tassa me saghassa sammukh suta sammukh paiggahta aya dhammo aya vinayo ida satthussananti".

Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of the Community and should be remembered. Bhikkhus, remember this as the second distinct indication.

Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba. Na paikkositabba. Anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv sutte otretabbni. Vinaye sandassetabbni. Tni ce sutte otriyamnni vinaye sandassiyamnni sutte ceva otaranti, vinaye va sandissanti, nihamettha gantabba: addh ida tassa Here, bhikkhus, a bhikkhu might say, in the monastery of this name many elder bhikkhus live. They are the bearers of the Teaching and the Discipline with the headings. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that

Again, brethren, if a brother says thus: "In such and such a residence dwells an Order of the brethren, well

-----------------------

1 Sangho, sa-thero, sa-mokkho.

bhagavato vacana arahato sammsambuddhassa. Tassa ca saghassa suggahtanti. Ida bhikkhave dutiya mahpadesa dhreyytha.

bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and they should be searched in the discourses and proof looked in the Discipline. If those words and letters are not found in the

180] On Intentionals 219

versed and learned in the Canon,* the Discourses, the Rules of Discipline, also in the Summaries. This have I heard or learnt in the presence of such elders: this is the doctrine.' Then (as before) if they do not fall in with the Discourses or agree with the Rules of Discipline (ye are to conclude) `this is not the word of the Exalted One It has been ill learnt by those elders.' Therefore, brethren, do ye reject it.

Idha pana bhikkhave bhikkhu eva vadeyya: "amukasmi nma vse sambahul ther bhikkh viharanti bahussut gatgam dhammadhar vinayadhar mtikdhar. Tesa me therna sammukh suta sammukh paiggahta aya dhammo aya vinayo ida satthussana" nti.

discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of those elders and they should be thrown away. Here, bhikkhus, a bhikkhu might say, in the

Again, brethren, if a brother says thus: `In such and such (the same as before) doctrine, and if they fall in with the Discourses and agree with the Rules of Discipline (then ye are to conclude) `this is the word of the Exalted one ... It has been well learnt by those elders.'Brethren, this is the third great topic of argument; do ye bear it in mind.

Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba. Na paikkositabba. Anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv sutte otretabbni. Vinaye sandassetabbni. Tni ce sutte otriyamnni vinaye sandassiyamnni na ceva sutte otaranti, na vinaye sandissanti, nihamettha gantabba: addh ida na ceva tassa bhagavato vacana arahato sammsambuddhassa. Tesaca therna

monastery of this name many elder bhikkhus live. They are the bearers of the Teaching and the Discipline, with the headings. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and they should be searched in the discourses and proof should be looked in the

Again, brethren, herein if a brother says In such and such a residence there dwells a certain

duggahtanti. Iti hida bhikkhave chaheyytha.

Discipline. If those words and letters are found in the discourses with proof in the Discipline, it should be concluded these are the words of that

elderly brother, who is well versed and learned in the Canon, the Discourses, the Rules of Discipline and the Summaries. Thus have I heard and learnt in his presence (as before) ... and if they do not fall in with the Discourses or agree with the Rules of Discipline (then ye are to conclude) `this is not the word of the Exalted One... it has been ill learnt by that elder'.

1. Itiheta machasa.

Blessed One, worthy and rightfully enlightened. These are rightly grasped words of those elders

[BJT Page 330] [\x 330/] Idha pana bhikkhave bhikkhu eva vadeyya: "amukasmi nma vse sambahul ther bhikkhu viharanti bahussut gatgam dhammadhar vinayadhar mtikdhar tesa. Me therna sammukh suta sammukh paiggahta aya dhammo aya vinayo ida satthussana" nti.

and should be remembered. Bhikkhus, remember this as the third distinct indication. Here, bhikkhus, a bhikkhu might say, in the monastery of this name a single bhikkhu lives. He is an eminent elder, a leader. a bearer of the Teaching and Discipline with the headings. I heard this from him and it was acknowledged. This is the Teaching, this is the Discipline and

Therefore, brethren, do ye reject it.

And lastly, brethren, if a brother says thus: `In such and such a residence there dwells an elderly brother (as before) . Thus and thus have I heard and learned in his presence (as before) , and if they fall in with the Discourses and agree with the Rules of Discipline then it should be concluded: `This is the word of the Exalted One, the

Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba na paikkositabba. Anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv sutte otretabbni. Vinaye sandassetabbni. Tni ce sutte otriyamnni vinaye sandassiyamnni sutte ceva otaranti, vinaye ca sandissanti, nihamettha gantabba: 'addh ida tassa bhagavato vacana arahato

this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and should be searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and

-----------------

1 Agatgai, dhamma-dhar, vinaya-dhar, mitika-dhar.

sammsambuddhassa. Tesaca therna suggahta' nti. Ida bhikkhave tatiya mahpadesa dhreyytha.

rightfully enlightened. These are wrongly grasped words of that elder and they should be thrown away. Worthy One, the Buddha Supreme. It has been Here, bhikkhus, a bhikkhu might say, in the monastery of this name a single bhikkhu lives. He is an eminent elder, a leader a bearer of the Teaching and Discipline with the headings. I heard this from him and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor Verily, brethren, these are the four great topics of argument" 220 The Numerical Sayings [TEXT ii, 170

Idha pana bhikkhave bhikkhu eva vadeyya: "amukasmi nma vse eko thero bhikkhu viharati [PTS Page 170] [\q 170/] bahussuto gatgamo dhammadharo vinayadharo mtikdharo. Tassa me therassa sammukh suta sammukh paiggahta aya dhammo aya vinayo ida satthussana" nti.

well learnt by that elder.' Brethren, this is' the fourth great topic of argument. Do ye bear it in mind.

Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba. Na paikkositabba. Anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv sutte otretabbni. Vinaye sandassetabbni. Tni ce sutte otriyamnni vinaye sandassiyamnni na ceva sutte otaranti, na vinaye sandissanti, nihamettha gantabba: 'addh ida na ceva tassa bhagavato vacana arahato sammsambuddhassa. Tassa ca therassa duggahta' nti. Iti hida bhikkhave

accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of that elder and should be remembered. Bhikkhus, remember this as the fourth distinct indication. Bhikkhus, these

chaheyytha.

are the four distinct indications.

Idha pana bhikkhave bhikkhu eva vadeyya: "amukasmi nma vse eko thero bhikkhu viharati bahussuto gatgamo dhammadharo vinayadharo mtikdharo. Tassa me therassa sammukh suta sammukh paiggahta aya dhammo aya vinayo ida satthussana" nti.

Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba. Na paikkositabba anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv sutte otretabbni. Vinaye sandassetabbni tni ce sutte otriyamnni vinaye sandassiyamnni sutte ceva otaranti, vinaye ca sandissanti, nihamettha gantabba: "addh ida tassa bhagavato vacana arahato sammsambuddhassa, tassa ca therassa sugahta" nti. Ida bhikkhave catuttha mahpadesa dhreyytha.

Ime kho bhikkhave cattro mahpadesti.

Sacetaniyavaggo tatiyo*

*Tassuddna: cetan vibhantikohito nando upavna pacama ycana rhula jambli Nibbna mahpadesenti.

[BJT Page 332] [\x 332/]

2 Pancakaga Sutta (SN 36.19) [5 english translations]

Sayuttanikye/Sayatanavaggo / 2.Vedansayutta/ 2.Rahogatavaggo /9.Pacakagasutta (SN 4.2.2.9) 267. Atha kho pacakago thapati yenyasm udy tenupasakami; upasakamitv yasmanta udyi abhivdetv ekamanta nisdi. Ekamanta nisinno kho pacakago thapati yasmanta udyi etadavoca kati nu kho, bhante udyi, vedan vutt "How many kinds of feelings, reverend Udayi, were taught by the Pacakanga Sutta: Carpenter Fivetools Nyanaponika Thera 1998 Once Carpenter Fivetools went to see the Venerable Udayi. Having saluted him respectfully, he sat down at one side. Thus seated, he asked the Venerable Udayi: Pacakanga Sutta: With Pacakanga Thanissaro Bhikkhu 2005 Then Pacakanga the carpenter went to Ven. Udayin and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Udayin, "Venerable sir, how many feelings has the Blessed One spoken of?" "Householder, the Blessed One has 2. Then the carpenter Pacakaga approached venerable Udy worshipped and sat on a side Wisdom_SaMy utta NikAya (Bhikkhu 35. 2. 9. (19 Pacakago The Carpenter Pacakaga Sister Upalavanna 1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali. PTS_SN The Book of the Kindred Sayings 4 (Mrs Rhys Davids)_Panca kaga Sutta_Eng

bhagavat ti? Tisso kho, thapati, vedan vutt bhagavat. Sukh vedan, dukkh vedan, adukkhamasukh vedan im kho, thapati, tisso vedan vutt bhagavat ti. Eva vutte, pacakago thapati yasmanta udyi etadavoca na kho, bhante udyi, tisso vedan vutt bhagavat. Dve vedan vutt bhagavat sukh vedan, dukkh vedan. Yya, bhante, adukkhamasukh vedan, santasmi es pate sukhe vutt bhagavat ti. Dutiyampi kho yasm udy pacakaga thapati etadavoca na kho, thapati, dve vedan vutt bhagavat. Tisso vedan vutt bhagavat. Sukh vedan, dukkh vedan, adukkhamasukh vedan im tisso vedan vutt bhagavat ti. Dutiyampi kho pacakago thapati

Blessed One?"

spoken of three feelings: a feeling of pleasure, a feeling of pain, a

3. Sitting the carpenter Pacakaga said to venerable Udy: Venerable sir, of how many feelings has the Blessed One spoken about?

Bodhi)_Pancak aga Sutta_Eng

"Three kinds of feelings, Carpenter, were taught by the Blessed One: pleasant, painful and neutral feelings. These are the three feelings taught by the Blessed One."

feeling of neither pleasure nor pain. These are the three feelings the Blessed One has spoken of." When this was said, Pacakanga the carpenter said to Ven. Udayin, "The Blessed One has not spoken of three

refer to attached file

Carpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.

After these words, Carpenter Fivetools said: "Not three kinds of feelings, reverend Udayi, were taught by the Blessed One. It is two kinds of feelings that were stated by the Blessed One: pleasant and painful feelings. The neutral feeling was said by the Blessed One to belong to peaceful and sublime happiness."

feelings. He has spoken of two feelings: a feeling of pleasure and a feeling of pain. As for the feeling of neither pleasure nor pain, the Blessed One has spoken of it as a refined pleasure." A second time, Ven. Udayin said to Pacakanga the carpenter, "Householder, the Blessed One has not spoken of two feelings. He has spoken of three feelings...

4. When this was said, the carpenter Pacakaga said, Venerable sir, the Blessed One had said of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelings.

But the Venerable Udayi replied: "It is not two feelings that were taught by the Blessed One, but three: pleasant, painful and neutral

A second time, Pacakanga the carpenter said to Ven. Udayin, "The Blessed One has not spoken of three feelings. He has spoken of two

5. For the second time venerable Udy said Carpenter, the Blessed

yasmanta udyi etadavoca na kho, bhante udyi, tisso vedan vutt bhagavat. Dve vedan vutt bhagavat sukh vedan, dukkh vedan. Yya, bhante, adukkhamasukh vedan, santasmi es pate sukhe vutt bhagavat ti. Tatiyampi kho yasm udy pacakaga thapati etadavoca na kho, thapati, dve vedan vutt bhagavat. Tisso vedan vutt bhagavat. Sukh vedan, dukkh vedan, adukkhamasukh vedan im tisso vedan vutt bhagavat ti. Tatiyampi kho pacakago thapati yasmanta udyi etadavoca na kho, bhante udyi, tisso vedan vutt bhagavat. Dve vedan vutt bhagavat sukh vedan, dukkh vedan. Yya, bhante, adukkhamasukh vedan, santasmi es pate sukhe vutt

feelings."

feelings... A third time, Ven. Udayin said to

One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings. For the second time the carpenter Pacakaga said, Venerable sir, the Blessed One had said of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelings.

(This exchange of views was repeated for a second and a third time,) but neither was Carpenter Fivetools able to convince the Venerable Udayi, nor could the Venerable Udayi convince Carpenter Fivetools. It so happened that [the] Venerable Ananda had listened to that conversation and went to see the Blessed One about it. Having saluted the Blessed One respectfully, he sat down at one side. Thus seated, he repeated the entire conversation that had taken place between the Venerable Udayi and Carpenter Fivetools.

Pacakanga the carpenter, "Householder, the Blessed One has not spoken of two feelings. He has spoken of three feelings... A third time, Pacakanga the carpenter said to Ven. Udayin, "The Blessed One has not spoken of three feelings. He has spoken of two feelings... Neither was Ven. Udayin able to convince Pacakanga the carpenter, nor was Pacakanga the carpenter able to convince Ven. Udayin. Now, Ven. Ananda overheard this discussion between Ven. Udayin and Pacakanga. So he went to the Blessed One and, on arrival, having

6. For the third time venerable Udy said Carpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings. For the third time the carpenter Pacakaga said, Venerable sir, the Blessed One had said, of only two feelings, that is pleasant and unpleasant feelings, the Blessed

The Blessed One said: "Ananda, Udayi's way of presentation, with which Carpenter Fivetools disagreed, was correct, indeed. But

bowed down to him, sat to one side. As he was sitting there he told the Blessed One of the entire discussion between Ven. Udayin and

bhagavat ti. Neva sakkhi yasm udy pacakaga thapati sapetu, na pansakkhi pacakago thapati yasmanta udyi sapetu. Assosi kho yasm nando yasmato udyissa pacakagena thapatin saddhi ima kathsallpa.

also Carpenter Fivetool's way of presentation, with which Udayi disagreed, was correct. In one way of presentation I have spoken of two kinds of feelings, and in other ways of presentation I have spoken of three, of six, of eighteen, of thirty-six, and of one hundred and eight kinds of feelings.[1] So the

Pacakanga. [The Blessed One said:] "Ananda, true was the exposition that Pacakanga the carpenter would not accept from Ven. Udayin. And true was the exposition that Ven. Udayin would not accept from Pacakanga the carpenter. There is the exposition by which I have spoken of two feelings, the exposition by which I have spoken of three feelings... five feelings... six

One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelings Venerable Udy could not convince the carpenter Pacakaga on this, nor could the carpenter Pacakaga convince venerable Udy on this.

Atha kho yasm nando yena bhagav tenupasakami; upasakamitv ekamanta nisdi. Ekamanta nisinno kho yasm nando yvatako yasmato udyissa pacakagena thapatin saddhi ahosi kathsallpo ta sabba bhagavato rocesi.

Dhamma has been shown by me in different ways of presentation.

7. Venerable nanda heard this conversation between venerable Udy and the carpenter Pacakaga

"Regarding the Dhamma thus shown by me in different ways, if there are those who do not agree with, do not consent to, and do not accept what is rightly said and rightly spoken, it may be expected

feelings... eighteen feelings... 36 feelings... 108 feelings.[1]Thus I have taught the Dhamma by means of exposition. When I have taught the Dhamma by means of exposition, it can be expected that when there are those who do not consent to, assent to, or accept what is well-said and well-stated by one another, there will be arguing, quarreling, & disputing, and they 9. nanda, there is a method according to which the carpenter Pacakaga would not be pleased 8. Venerable nanda approached the Blessed One worshipped, sat on a side and informed the Blessed One all the conversation that took place between venerable Udy and the carpenter Pacakaga.

Santameva, nanda, pariyya pacakago thapati udyissa bhikkhuno nbbhanumodi; santaca pannanda, pariyya udy bhikkhu pacakagassa

of them that they will quarrel, and get into arguments and disputes, hurting each other with sharp words.

thapatino nbbhanumodi. Dvepi may, nanda, vedan vutt pariyyena. Tissopi may vedan vutt pariyyena. Pacapi may vedan vutt pariyyena. Chapi may vedan vutt pariyyena. Ahraspi may vedan vutt pariyyena. Chattispi may vedan vutt pariyyena. Ahasatampmppi may vedan vutt pariyyena. Eva pariyyadesito kho, nanda, may dhammo. Eva pariyyadesite kho, nanda, may dhamme ye aamaassa subhsita sulapita, na samanumaissanti, na samanujnissanti, na samanumodissanti, tesa eta pikakha bhaanajt kalahajt vivdpann aamaa mukhasatthi vitudant viharissantti [viharissanti (s. p. ka.)]. Eva pariyyadesito

"Regarding the Dhamma thus shown by me in different ways, if there are those who agree with, consent to, and accept what is rightly said and rightly spoken, it may be expected of them that they will live in concord and amity, without dispute, like milk (that easily mixes) with water, looking at each other with friendly eyes.

will dwell wounding one another with the sword of the tongue. Thus I have taught the Dhamma by means of exposition. When I have taught the Dhamma by means of exposition, it can be expected that when there are those who do consent to, assent to, & accept what is well-said and well-stated by one another, they will live in harmony, with courtesy, without quarreling,

with the monk Udy and there is a method according to which the monk Udy would not be pleased with the carpenter Pa~cakanga. nanda, in a certain analysis I have said that there are two feelings and also in other analyses as three, five, six, eighteen, thirty-six and as one hundred and eight feelings. nanda, my Teaching is thus analytical.

"There are five strands of sense desire. What are these five? Forms cognizable by the eye that are wished for, desirable, agreeable and endearing, bound up with sensual desire and tempting to lust. Sounds cognizable by the ear... odors cognizable by the nose... flavors cognizable by the tongue... tangibles cognizable by the body, that are wished for, desirable, agreeable and endearing, bound up with sense

like milk mixed with water, regarding one another with friendly eyes. "Ananda, there are these five strings of sensuality. Which five? Forms cognizable via the eye agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue... Tactile sensations cognizable via the

10. nanda, they who do not know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect enmity, arising of quarrels and controversies, taking sides and the arising of verbal disputes. nanda, they who know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with

kho, nanda, may dhammo. Eva pariyyadesite kho, nanda, may dhamme ye aamaassa subhsita sulapita samanumaissanti samanujnissanti samanumodissanti, tesa eta pikakha samagg sammodamn avivadamn khrodakbht aamaa piyacakkhhi sampassant viharissant ti.

desire, and tempting to lust. These are the five strands of sense desire. The pleasure and joy arising dependent on these five strands of sense desire, that is called sensual pleasure.

body agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or happiness arises in dependence on these five strands of sensuality, that is called sensual pleasure. Though some might say,

pleasant minds and pleasant words could expect unity, rejoicing, without controversial points would be united like the mixing of milk and water and would abide looking at each other pleasantly.

"Now, if someone were to say: 'This is the highest pleasure and joy that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure which surpasses that

'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk quite withdrawn from sensual pleasures, withdrawn from unskillful qualities enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This is another pleasure more extreme & refined than that.

11. nanda, these are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. nanda, the pleasantness and pleasure that arise on account of these five strands of sense pleasure is called sense pleasure.

Pacime, nanda, kmagu. Katame paca? Cakkhuvieyy rp ih kant manp piyarp kmpasahit rajanype kyavieyy phohabb ih kant manp piyarp kmpasahit rajany. Ime kho, nanda, paca kmagu. Ya kho, nanda, ime paca kmague paicca uppajjati sukha

pleasure and is more sublime. And what is this pleasure? Here, quite secluded from sensual desires, secluded from unwholesome states of mind, a monk enters upon and abides in the first meditative absorption (jhana), which is accompanied by thought conception and discursive thinking and has in it joy and pleasure born of seclusion.

somanassa ida vuccati kmasukha. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa sukha abhikkantataraca patataraca.

This is the other kind of pleasure which surpasses that (sense) pleasure and is more sublime.

Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is 12. nanda, if someone would say this is the highest pleasure and pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk, secluding the mind from sensual pleasures and demerit, with thoughts and thought processes and with emotions of joy arising from seclusion, abides in the first higher stage of mind. nanda, this is a pleasantness that goes beyond and is exalted than the aforesaid

"If someone were to say: 'This is the highest pleasure that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure which surpasses that pleasure and is more

another pleasure, more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation internal assurance. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure,

Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa

sublime. And what is that pleasure? Here, with the stilling of thought conception and discursive thinking... a monk enters upon and abides in the second meditative absorption... in the sphere of the infinity of space... of the infinity of consciousness... of no-thingness... of neither-perception-nor-non-percepti on.

13. nanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do

"If someone were to say: 'This is the

more extreme & refined than that.

paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa sukha abhikkantataraca patataraca.

highest pleasure that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure which surpasses that pleasure and is more sublime. And what is this pleasure?

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them

not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk calming thoughts and thought processes and internally calmed with the mind in one point and emotions of joy arising from concentration, he abides in the second higher stage of mind. nanda, this is a pleasantness that goes beyond and is exalted than the aforesaid.

Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu, vitakkavicrna vpasam ajjhatta sampasdana cetaso ekodibhva avitakka avicra samdhija ptisukha dutiya jhna upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa

Here, by completely surmounting the sphere of neither-perception-nor-non-percepti on, a monk enters upon and abides in the cessation of perception and feeling. This is the other kind of pleasure which surpasses that pleasure and is more sublime.[2]

"It may happen, Ananda, that Wanderers of other sects will be saying this: 'The recluse Gotama speaks of the Cessation of Perception and Feeling and describes it as pleasure. What is this (pleasure) and how is this (a pleasure)?'

that. Why is that? Because there is another pleasure, more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the abandoning of pleasure & stress as with the 14. nanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that

sukha abhikkantataraca patataraca. "Those who say so, should be told: 'The Blessed One describes as Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu ptiy ca virg upekkhako ca viharati sato ca sampajno, sukhaca kyena paisavedeti, ya ta ariy cikkhanti upekkhako satim sukhavihr ti tatiya jhna upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa sukha abhikkantataraca patataraca. 1. See SN 36.22. 2. Comy.: "From the fourth jhana onwards, it is the neither-painful-nor-pleasant feeling (that is present in these meditative states). But this neutral feeling, too, is called 'pleasure' (sukha), on account of its being peaceful and sublime. What arises by way of the five cords of sensual desire and by way of the eight meditative Notes pleasure not only the feeling of pleasure. But a Tathagata describes as pleasure whenever and whereinsoever it is obtained.'"

earlier disappearance of elation & distress enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' enters

pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk abides mindful and aware of emotions of joy, of fading and of equanimity and feels pleasantness with the body too The noble ones say, that this is abiding mindfully in pleasantness with equanimity. The monk abides in this third higher stage of mind. This goes beyond and is exalted, than the aforesaid.

15. nanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk dispelling

attainments is called 'pleasure as Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassna atthagam adukkhamasukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa sukha abhikkantataraca patataraca. being felt' (vedayita-sukha). The state of Cessation of Perception and Feeling is a 'pleasure, not being felt' (avedayita-sukha). Hence, whether it be pleasure felt or not felt, both are assuredly 'pleasure,' in the sense of their being painfree states (niddukkhabhava-sankhatena sukhena)." In AN 9.34, the venerable Sariputta exclaims: "Nibbana is happiness, friend; Nibbana is happiness, indeed!" The monk Udayi then asked: "How can there be happiness when there is no feeling?" The venerable Sariputta replied: "Just this is happiness, friend, that therein there is no feeling." The continuation of that Sutta may also be compared with our text. On Katamacnanda, etamh sukh aa sukha Nibbana as happiness, see also AN 6.100.

& remains in the dimension of the infinitude of space. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' enters & remains in the dimension of the infinitude of consciousness. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is

pleasant and unpleasant feelings and earlier having overcome pleasure and displeasure, purifying the mind with equanimity so that it is neither unpleasant nor pleasant and abides in the fourth higher stage of mind. This goes beyond and is exalted than the aforesaid.

16. nanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk overcomes all perceptions of matter and all perceptions of repulsion and not attending to various perceptions, with space is boundless abides in

abhikkantataraca patataraca? Idhnanda, bhikkhu sabbaso rpasana samatikkam, paighasana atthagam, nnattasana amanasikr, ananto kso ti ksnacyatana upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa sukha abhikkantataraca patataraca.

See also: SN 36.31.

that? Because there is another pleasure, more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' enters & remains in the dimension of nothingness. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure,

the sphere of space. This goes beyond and is exalted than the aforesaid.

17. nanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk overcomes all perceptions of space with consciousness is boundless abides in the sphere of consciousness. This goes beyond and is exalted than the aforesaid.

Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu sabbaso ksnacyatana samatikkamma,

more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete

18. nanda, if someone would say this is the highest pleasantness that beings feel, I say it is not so, I do

 ananta via nti viacyatana upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa sukha abhikkantataraca patataraca.

transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that. "And what, Ananda, is another pleasure more extreme & refined

not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk overcomes all perceptions of consciousness and with there is nothing abides in the sphere of nothingness. This goes beyond and is exalted than the aforesaid.

Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu sabbaso viacyatana samatikkamma, natthi kic ti kicayatana upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda,

than that? There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. This is another pleasure more extreme & refined than that. Now it's possible, Ananda, that some wanderers of other

19. nanda, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk

eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa sukha abhikkantataraca patataraca.

persuasions might say, 'Gotama the contemplative speaks of the cessation of perception & feeling and yet describes it as pleasure. What is this? How can this be?' When they say that, they are to be told, 'It's not the case, friends, that the Blessed One describes only

overcomes all the sphere of nothingness with there is neither perception nor non-perception abides in the sphere of neither perception nor non-perception. This goes beyond and is exalted than the aforesaid.

Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu sabbaso kicayatana samatikkamma nevasansayatana upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. Ye kho, nanda, eva vadeyyu etaparama santa sukha somanassa paisavedent ti ida nesha nnujnmi. Ta kissa hetu? Atthnanda, etamh sukh aa

pleasant feeling as included under pleasure. Wherever pleasure is found, in whatever terms, the Blessed One describes it as pleasure.'" NNotes 1.See SN 36.22. See also: MN 137; AN 9.34.

20. nanda, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? nanda, there is a pleasantness that goes beyond this and is more exalted. nanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, nanda, the monk overcoming all the sphere of neither perceptions nor non-perceptions, abides in the cessation of perceptions and feelings. This goes beyond and is exalted than the

sukha abhikkantataraca patataraca.

aforesaid.

21. nanda, there is a possibility, Katamacnanda, etamh sukh aa sukha abhikkantataraca patataraca? Idhnanda, bhikkhu sabbaso nevasansayatana samatikkamma savedayitanirodha upasampajja viharati. Ida kho, nanda, etamh sukh aa sukha abhikkantataraca patataraca. for wandering ascetics of other sects to say, the recluse Gotama has told about the cessation of perceptions and feelings, he has pointed out that it is a pleasantness, how could it be a pleasantness, what is the pleasure there? nanda, this is the reply to those wandering ascetics of other sects. `Friends, the Blessed One does not point out as pleasant even the pleasant feelings. Friends, in whatever manner pleasantness is hna kho paneta, nanda, vijjati ya aatitthiy paribbjak eva vadeyyu savedayitanirodha samao gotamo ha, taca sukhasmi paapeti. Tayida kisu, tayida kathas ti? Evavdino, nanda, aatitthiy paribbjak evamassu gained, in this and other instance, there it was pointed out as pleasant'.

vacany na kho, vuso, bhagav sukhaeva vedana sandhya sukhasmi paapeti. Yattha yattha, vuso, sukha upalabbhati, yahi yahi [ya hiya hi sukha (s. p.), yahi yahi sukha (sy. ka. ka.) ma. ni. 2.91], ta ta tathgato sukhasmi paapet ti. Navama.

From the Late Pli Canon 28 3 YuttihraVibhaga (KN Nett 4.3) [1 english translation]
Yutti-hra in The Netti-pakaraa PTS 1961 The Ninefold Thread in the Mode of Conveying a Construing The Guide (Netti-ppakaraa) Translated by Bhikkhu amoli PTS 1977
refer to attached file refer to attached file

From the Vinaya Commentary 30 4 CatubbidhaVinayaKath (Vin-a 1.45) [0 english translations]

Vinayapiake/ Vinayasagaha-ahakath /31. Codandivinicchayakath 234. Sakale pana vinayavinicchaye (pr. aha. 1.45) kosalla patthayantena catubbidho vinayo jnitabbo. Catubbidhahi vinaya, mahther mahiddhik; Nharitv paksesu, dhammasaghak pur. Katama catubbidha? Sutta suttnuloma cariyavda attanomatinti. Ya sandhya vutta haccapadena kho, mahrja, rasena cariyavasena adhippy ti (mi. pa. 4.2.3). Ettha hi haccapadanti sutta adhippeta. Rasoti suttnuloma. cariyavasoti cariyavdo. Adhippyoti attanomati. Tattha sutta nma sakalavinayapiake pi. Suttnuloma nma cattro mahpades. Ye bhagavat eva vutt Ya, bhikkhave, may ida na kappat ti appaikkhitta, tace akappiya anulometi, kappiya paibhati, ta vo na kappati. Ya, bhikkhave, may ida na kappat ti appaikkhitta, tace kappiya anulometi, akappiya paibhati, ta vo kappati. Ya, bhikkhave, may ida kappat ti ananuta, ta ce akappiya anulometi, kappiya paibhati, ta vo na kappati. Ya, bhikkhave, may ida kappat ti ananuta, tace kappiya anulometi, akappiya paibhati, ta vo kappat ti (mahva. 305). cariyavdo nma dhammasaghakehi pacahi arahantasatehi hapit pivinimutt okkantavinicchayappavatt ahakathtanti. Attanomati nma suttasuttnulomacariyavde mucitv anumnena attano anubuddhiy nayagghena upahitkrakathana. Apica suttantbhidhammavinayahakathsu gato sabbopi theravdo attanomati nma. Ta pana attanomati gahetv kathentena na dahaggha gahetv voharitabba, kraa sallakkhetv atthena pi, piy ca attha sasanditv kathetabba, attanomati cariyavde otretabb. Sace tattha otarati ceva sameti ca, gahetabb. Sace neva otarati na sameti, na gahetabb. Ayahi attanomati nma sabbadubbal, attanomatito cariyavdo balavataro. cariyavdopi suttnulome otretabbo. Tattha otaranto samento eva gahetabbo, itaro na gahetabbo. cariyavdato hi suttnuloma balavatara. Suttnulomampi sutte otretabba. Tattha otaranta samentameva gahetabba, itara na gahetabba. Suttnulomato hi suttameva balavatara. Suttahi appaivattiya krakasaghasadisa buddhna hitaklasadisa. Tasm yad dve bhikkh skacchanti, sakavd sutta gahetv katheti, paravd suttnuloma. Tehi aamaa

khepa v garaha v akatv suttnuloma sutte otretabba. Sace otarati sameti, gahetabba, no ce, na gahetabba, suttasmiyeva htabba. Athya sutta gahetv katheti, paro cariyavda. Tehipi aamaa khepa v garaha v akatv cariyavdo sutte otretabbo. Sace otarati sameti, gahetabbo. Anotaranto asamento ca grayhcariyavdo na gahetabbo, suttasmiyeva htabba. Athya sutta gahetv katheti, paro attanomati. Tehipi aamaa khepa v garaha v akatv attanomati sutte otretabb. Sace otarati sameti, gahetabb, no ce, na gahetabb, suttasmiyeva htabba.

Athya suttnuloma gahetv katheti, paro sutta, suttnulome otretabba. Sace otarati sameti, tisso sagtiyo ruha pigata payati, gahetabba, no ce tath payati, na otarati na sameti, bhirakasutta v hoti siloko v aa v grayhasutta guhavessantaraguhavinayavedalldna aatarato bhata, na gahetabba, suttnulomasmiyeva htabba. Athya suttnuloma gahetv katheti, paro cariyavda. cariyavdo suttnulome otretabbo. Sace otarati sameti, gahetabbo. No ce, na gahetabbo, suttnulomeyeva htabba. Athya suttnuloma gahetv katheti, paro attanomati. Attanomati suttnulome otretabb. Sace otarati sameti, gahetabb. No ce, na gahetabb, suttnulomeyeva htabba.

Athya cariyavda gahetv katheti, paro sutta. Sutta cariyavde otretabba. Sace otarati sameti, gahetabba. Itara grayhasutta na gahetabba, cariyavdeyeva htabba. Athya cariyavda gahetv katheti, paro suttnuloma. Suttnuloma cariyavde otretabba. Otaranta samentameva gahetabba, itara na gahetabba, cariyavdeyeva htabba. Athya cariyavda gahetv katheti, paro attanomati. Attanomati cariyavde otretabb. Sace otarati sameti, gahetabb. No ce, na gahetabb, cariyavdeyeva htabba.

Atha panya attanomati gahetv katheti, paro sutta. Sutta attanomatiya otretabba. Sace otarati sameti, gahetabba. Itara grayhasutta na gahetabba, attanomatiyameva htabba. Athya attanomati gahetv katheti, paro suttnuloma. Suttnuloma attanomatiya otretabba. Otaranta samentameva gahetabba, itara na gahetabba, attanomatiyameva htabba. Athya attanomati gahetv katheti, paro cariyavda. cariyavdo attanomatiya otretabbo. Sace otarati sameti, gahetabbo. Itaro grayhcariyavdo na gahetabbo, attanomatiyameva htabba, attano gahaameva baliya ktabba. Sabbahnesu ca khepo v garah v na ktabbti.

Atha panya kappiyanti gahetv katheti, paro akappiyanti, sutte ca suttnulome ca otretabba. Sace kappiya hoti, kappiye htabba. Sace akappiya, akappiye

htabba. Athya tassa kappiyabhvasdhaka suttato bahu kraaca vinicchayaca dasseti, paro kraa na vindati, kappiyeva htabba. Atha paro tassa akappiyabhvasdhaka suttato bahu kraaca vinicchayaca dasseti, anena attano gahaanti katv daha dya na htabba, sdh ti sampaicchitv akappiye eva htabba. Atha dvinnampi kraacchy dissati, paikkhittabhvoyeva sdhu, akappiye htabba. Vinayahi patv kappiykappiyavicraa gamma rundhitabba, gha kattabba, sota pacchinditabba, garukabhveyeva htabba.

Atha panya akappiyanti gahetv katheti, paro kappiyanti, sutte ca suttnulome ca otretabba. Sace kappiya hoti, kappiye htabba. Sace akappiya, akappiye htabba. Athya bahhi suttavinicchayakraehi akappiyabhva dasseti, paro kraa na vindati, akappiye htabba. Atha paro bahhi suttavinicchayakraehi kappiyabhva dasseti, aya kraa na vindati, kappiye htabba. Atha dvinnampi kraacchy dissati, attano gahaa na vissajjetabba. Yath cya kappiykappiye akappiyakappiye ca vinicchayo vutto, eva anpattipattivde pattnpattivde ca, lahukagarukpattivde garukalahukpattivde cpi vinicchayo veditabbo. Nmamatteyeva hi ettha nna, yojannaye nna natthi, tasm na vitthrita.

Eva kappiykappiydivinicchaye uppanne yo suttasuttnulomacariyavdaattanomatsu atirekakraa labhati, tassa vde htabba, sabbaso pana kraavinicchaya alabhantena sutta na jahitabba, suttasmiyeva htabbanti. Eva sakalavinayavinicchaye kosalla patthayantena aya catubbidho vinayo jnitabbo.

Imaca pana catubbidha vinaya atvpi vinayadharena puggalena tilakkhaasamanngatena bhavitabba. Ti hi vinayadharassa lakkhani icchitabbni. Katamni ti? Suttacassa svgata hoti suppavatti suvinicchita suttato anubyajanasoti idameka lakkhaa. Vinaye kho pana hito hoti asahroti ida dutiya. cariyaparampar kho panassa suggahit hoti sumanasikat spadhritti ida tatiya.

Tattha sutta nma sakala vinayapiaka. Tadassa svgata hotti suhu gata. Suppavattti suhu pavatta pagua vcuggata. Suvinicchita suttaso anubyajanasoti pito ca paripucchato ca ahakathto ca suvinicchita hoti kakhchedana katv uggahita. Vinaye kho pana hito hotti vinaye lajjibhvena patihito hoti. Alajj hi bahussutopi samno lbhagarukatya tanti visavdetv uddhamma ubbinaya satthussana dpetv ssane mahanta upaddava karoti, saghabhedampi sagharjimpi uppdeti. Lajj pana kukkuccako sikkhkmo jvitahetupi tanti avisavdetv dhammameva vinayameva dpeti, satthussana garuka katv hapeti. Tath hi pubbe mahther tikkhattu vca nicchresu angate lajj rakkhissati, lajj rakkhissati, lajj rakkhissat ti (pr. aha. 1.45). Eva yo lajj,

so vinaya avijahanto avokkamanto lajjibhveneva vinaye hito hoti suppatihitoti.

Asahroti sahro nma yo piya v ahakathya v hehato v uparito v padapaipiy v pucchiyamno vitthunati vipphandati santihitu na sakkoti, ya ya parena vuccati, ta ta anujnti, sakavda chaetv paravda gahti. Yo pana piya v ahakathya v hehupariyena v padapaipiy v pucchiyamno na vitthunati na vipphandati, ekekaloma sasena gahanto viya eva maya vadma, eva no cariy vadant ti vissajjeti, yamhi pi ca pivinicchayo ca suvaabhjane pakkhittashavas viya parikkhaya pariydna agacchanto tihati, aya vuccati asahro ti.

cariyaparampar kho panassa suggahit hotti theraparampar vasaparampar assa suhu gahit hoti. Sumanasikatti suhu manasikat, vajjitamatte ujjalitapadpo viya hoti. Spadhritti suhu upadhrit pubbparnusandhito atthato kraato ca upadhrit. Attanomati pahya cariyasuddhiy vatt hoti, mayha cariyo asukcariyassa santike uggahi, so asukass ti eva sabba cariyaparampara theravdaga haritv yva uplitthero sammsambuddhassa santike uggahti ppetv hapeti, tatopi haritv uplitthero sammsambuddhassa santike uggahi, dsakatthero attano upajjhyassa uplittherassa, soatthero attano upajjhyassa dsakattherassa, siggavatthero attano upajjhyassa soattherassa, moggaliputtatissatthero attano upajjhyassa siggavattherassa caavajjittherassa cti eva sabba cariyaparampara theravdaga haritv attano cariya ppetv hapeti. Eva uggahit hi cariyaparampar suggahit hoti. Eva asakkontena pana avassa dve tayo pariva uggahetabb. Sabbapacchimena hi nayena yath cariyo cariycariyo ca pica paripucchaca vadanti, tath tu vaati.

Imehi ca pana thi lakkhaehi samanngatena vinayadharena vatthuvinicchayattha sannipatite saghe otie vatthusmi codakena ca cuditakena ca vutte vattabbe sahas avinicchinitvva cha hnni oloketabbni. Katamni cha? Vatthu oloketabba, mtik oloketabb, padabhjanya oloketabba, tikaparicchedo oloketabbo, antarpatti oloketabb, anpatti oloketabbti.

Vatthu olokentopi hi tiena v paena v paicchdetv gantabba, na tveva naggena gantabba, yo gaccheyya, patti dukkaass ti (pr. 517) eva ekacca patti passati, so ta sutta netv ta adhikaraa vpasamessati.

Mtika olokentopi sampajnamusvde pcittiya ntidin (pci. 3) nayena pacanna pattna aatara patti passati, so ta sutta netv ta adhikaraa

vpasamessati.

Padabhjanya olokentopi akkhayite sarre methuna dhamma paisevati, patti prjikassa. Yebhuyyena khayite sarre methuna dhamma paisevati, patti thullaccayass tidin (pr. 59 atthato samna) nayena sattanna pattna aatara patti passati, so padabhjanyato sutta netv ta adhikaraa vpasamessati.

Tikapariccheda olokentopi tikasaghdisesa v tikapcittiya v tikadukkaa v aatara v patti tikaparicchede passati, so tato sutta netv ta adhikaraa vpasamessati.

Antarpatti olokentopi pailta ukkhipati, patti dukkaass ti (pci. 355) eva y sikkhpadantaresu antarpatti hoti, ta passati, so ta sutta netv ta adhikaraa vpasamessati.

Anpatti olokentopi anpatti bhikkhu asdiyantassa, atheyyacittassa, na maradhippyassa, anullapandhippyassa, na mocandhippyassa asacicca asatiy ajnantass ti (pr. 72, 136, 180, 225, 263 thoka thoka visadisa) eva tasmi tasmi sikkhpade niddiha anpatti passati, so ta sutta netv ta adhikaraa vpasamessati.

Yo hi bhikkhu catubbidhavinayakovido tilakkha asampanno imni cha hnni oloketv adhikaraa vpasamessati, tassa vinicchayo appaivattiyo buddhena saya nisditv vinicchitasadiso hoti. Ta ce eva vinicchayakusala bhikkhu koci katasikkhpadavtikkamo bhikkhu upasakamitv attano kukkucca puccheyya, tena sdhuka sallakkhetv sace anpatti hoti, anpatt ti vattabba. Sace pana patti hoti, s desangmin ce, desangmin ti vattabba. Vuhnagmin ce, vuhnagmin ti vattabba. Athassa prjikacchy dissati, prjikpatt ti na v attabba. Kasm? Methunadhammavtikkamo hi uttarimanussadhammavtikkamo ca oriko, adinndnamanaussaviggahavtikkam pana sukhum cittalahuk. Te sukhumeneva pajjati, sukhumena rakkhati, tasm visesena tavatthuka kukkucca pucchiyamno patt ti avatv sacassa cariyo dharati, tato tena so bhikkhu amhka cariya pucch ti pesetabbo. Sace so puna gantv tumhka cariyo suttato nayato oloketv satekiccho ti ma h ti vadati, tato tena so sdhu suhu ya cariyo bhaati, ta karoh ti vattabbo.

Atha panassa cariyo natthi, saddhi uggahitatthero pana atthi, tassa santika pesetabbo amhehi saha uggahitatthero gaapmokkho, ta gantv pucch ti. Tenapi satekiccho ti vinicchite sdhu suhu tassa vacana karoh ti vattabbo. Atha tassa saddhi uggahitattheropi natthi, antevsiko paito atthi, tassa santika pesetabbo asukadahara gantv pucch ti. Tenapi satekiccho ti vinicchite sdhu suhu tassa vacana karoh ti vattabbo. Atha daharassapi prjikacchyva upahti, tenapi prjikos ti na vattabbo. Dullabho hi buddhuppdo, tato dullabhatar pabbajj ca upasampad ca. Eva pana vattabbo vivitta oksa sammajjitv divvihra nisditv slni visodhetv dvattiskra tva manasikaroh ti. Sace tassa aroga sla, kammahna ghaayati, sakhr pka hutv upahahanti, upacrappanppatta viya citta ekagga hoti, divasa atikkantampi na jnti, so divastikkame upahna gato eva vattabbo kdis te cittappavatt ti. rocitya ca cittapavattiy vattabbo pabbajj nma cittavisuddhatthya, appamatto samaadhamma karoh ti.

Yassa pana sla bhinna hoti, tassa kammahna na ghaayati, patodbhitunna viya citta vikampati, vippaisraggin ayhati, tattapse nisinno viya takhaeyeva vuhti. So gato k te cittapavatt ti pucchitabbo. rocitya cittapavattiy natthi loke raho nma ppakamma pakubbato. Sabbapahamahi ppa karonto attan jnti. Athassa rakkhadevat paracittavid samaabrhma a ca devat jnanti, tvayeva dni tava sotthi pariyesh ti vattabbo. Eva katavtikkameneva bhikkhun sayameva gantv rocite paipajjitabba.

From the Sutta Commentary 38 5 Catumahpadesavaan (DN-a 2.188) [0 english translations]

Dghanikye/ Mahvaggahakath / 3. Mahparinibbnasuttavaan / Catumahpadesavaan 187. Mahpadeseti mahokse, mahapadese v, buddhdayo mahante mahante apadisitv vuttni mahkranti attho.

188. Neva abhinanditabbanti hahatuhehi sdhukra datv pubbeva na sotabba, eva kate hi pacch ida na samet ti vuccamno ki pubbeva aya dhammo, idni na dhammo ti vatv laddhi na vissajjeti. Nappaikkositabbanti ki esa blo vadat ti eva pubbeva na vattabba, eva vutte hi vattu yuttampi na vakkhati. Tenha anabhinanditv appaikkositv ti. Padabyajannti padasakhtni byajanni. Sdhuka uggahetvti imasmi hne pi vutt, imasmi

hne attho vutto, imasmi hne anusandhi kathito, imasmi hne pubbpara kathitanti suhu gahetv. Sutte osretabbnti sutte otretabbni. Vinaye sandassetabbnti vinaye sasandetabbni.

Ettha ca suttanti vinayo. Yathha kattha paikkhitta? Svatthiya suttavibhage ti (cuava. 457). Vinayoti khandhako. Yathha vinaytisre ti. Eva vinayapiakampi na pariydiyati. Ubhatovibhag pana sutta, khandhakaparivr vinayoti eva vinayapiaka pariydiyati. Athav suttantapiaka sutta, vinayapiaka vinayoti eva dveyeva piakni pariydiyanti. Suttantbhidhammapiakni v sutta, vinayapiaka vinayoti evampi ti piakni na tva pariydiyanti. Asuttanmakahi buddhavacana nma atthi. Seyyathida jtaka, paisambhid, niddeso, suttanipto, dhammapada, udna, itivuttaka, vimnavatthu, petavatthu, theragth, thergth, apadnanti.

Sudinnatthero pana asuttanmaka buddhavacana na atth ti ta sabba paipakkhipitv ti piakni sutta, vinayo pana kraa nti ha. Tato ta kraa dassento ida suttamhari

Ye kho tva, gotami, dhamme jneyysi, ime dhamm sargya savattanti no virgya, saogya savattanti no visaogya, cayya savattanti no apacayya, mahicchatya savattanti no appicchatya, asantuhiy savattanti no santuhiy, sagaikya savattanti no pavivekya, kosajjya savattanti no vriyrambhya, dubbharatya savattanti no subharatya. Ekasena, gotami, dhreyysi neso dhammo, neso vinayo, neta satthussana nti. Ye ca kho tva, gotami, dhamme jneyysi, ime dhamm virgya savattanti no sargya, visaogya savattanti no saogya, apacayya savattanti no cayya, appicchatya savattanti no mahicchatya, santuhiy savattanti no asantuhiy, pavivekya savattanti no sagaikya, vriyrambhya savattanti no kosajjya, subharatya savattanti no dubbharatya. Ekasena, gotami, dhreyysi eso dhammo, eso vinayo, eta satthussana nti (a. ni. 8.53).

Tasm sutteti tepiake buddhavacane otretabbni. Vinayeti etasmi rgdivinayakrae sasandetabbnti ayamettha attho. Na ceva sutte osarantti suttapaipiy katthaci angantv challi uhapetv guhavessantara-guhaummagga-guhavinaya-vedallapiakna aatarato gatni payantti attho. Eva gatni hi rgdivinaye ca na payamnni chaetabbni honti. Tena vutta iti heta, bhikkhave, chaeyyth ti. Etenupyena sabbattha attho veditabbo. Ida, bhikkhave, catuttha mahpadesa dhreyythti ida catuttha dhammassa patihnoksa dhreyytha.

Imasmi pana hne ima pakiaka veditabba. Sutte cattro mahpades, khandhake cattro mahpades, cattri pahabykarani, sutta, suttnuloma, cariyavdo, attanomati, tisso sagtiyoti.

Tattha aya dhammo, aya vinayo ti dhammavinicchaye patte ime cattro mahpades pama. Ya ettha sameti tadeva gahetabba, itara viravantassapi na gahetabba.

Ida kappati, ida na kappat ti kappiykappiyavinicchaye patte ya, bhikkhave, may ida na kappatti appaikkhitta, ta ce akappiya anulometi, kappiya paibhati, ta vo na kappat tidin (mahva. 305) nayena khandhake vutt cattro mahpades pama. Tesa vinicchayakath samantapsdikya vutt. Tattha vuttanayena ya kappiya anulometi, tadeva kappiya, itara akappiyanti eva sannihna ktabba.

Ekasabykarayo paho, vibhajjabykarayo paho, paipucchbykarayo paho, hapanyo pahoti imni cattri pahabykarani nma. Tattha cakkhu anicca nti puhena ma anicca nti ekaseneva byktabba. Esa nayo sotdsu. Aya ekasabykarayo paho. Anicca nma cakkhu nti puhena na cakkhumeva, sotampi anicca ghnampi anicca nti eva vibhajitv byktabba. Aya vibhajjabykarayo paho. Yath cakkhu tath sota, yath sota tath cakkhu nti puhena kenahena pucchas ti paipucchitv dassanahena pucchm ti vutte na h ti byktabba, aniccahena pucchm ti vutte mti byktabba. Aya paipucchbykarayo paho. Ta jva ta sarra ntidni puhena pana abykatameta bhagavat ti hapetabbo, esa paho na byktabbo. Aya hapanyo paho. Iti tenkrena pahe sampatte imni cattri pahabykarani pama. Imesa vasena so paho byktabbo.

Suttdsu pana sutta nma tisso sagtiyo rhni ti piakni. Suttnuloma nma anulomakappiya. cariyavdo nma ahakath. Attanomati nma nayagghena anubuddhiy attano paibhna. Tattha sutta appaibhiya, ta paibhantena buddhova paibhito hoti. Anulomakappiya pana suttena samentameva gahetabba, na itara. cariyavdopi suttena samentoyeva gahetabbo, na itaro. Attanomati pana sabbadubbal, spi suttena samentyeva gahetabb, na itar. Pacasatik, sattasatik, sahassikti im pana tisso sagtiyo. Suttampi tsu gatameva pama, itara grayhasutta na gahetabba. Tattha otarantnipi hi padabyajanni na ceva sutte otaranti, na ca vinaye sandissantti veditabbni.

III Exploring Scriptural References 53 What is Samatha & Vipassan? 54 6 Tatiyasamdhi Sutta (AN 4.94) [4 english translations]
Aguttaranikyo/ Catukkaniptapi/ 2. Dutiyapasaka / (10) 5. Asuravaggo / 4. Tatiyasamdhisutta (AN 4. 2. 5. 4) 94. Cattrome, bhikkhave, puggal santo savijjamn lokasmi. Katame cattro? Idha, bhikkhave, ekacco puggalo lbh hoti ajjhatta cetosamathassa, na lbh adhipadhammavipassanya. Idha pana, bhikkhave, ekacco puggalo lbh hoti adhipadhammavipassanya, na lbh ajjhatta cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lbh hoti "There is the case of the individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment. Then there is the case of the individual who has attained insight into phenomena through heightened discernment, but not internal Here, bhikkhus, a certain person is a gainer of internal appeasement of mind not a gainer of higher wisdom through reflecting the Teaching. Another is the gainer of higher wisdom through reflecting the Teaching and not the gainer of internal appeasement of mind. Among them, brethren, if a person has attained to inward peace of mind, but has not won complete realisation through insight into all conditions, then, brethren, the [Repeat as to the four as in the previous discourse, and continue thus] "Monks, these four types of individuals are to be found existing in the world. Which four? 010.04. Bhikkhus, these four persons are evident in the world. What four? Brethren, there are to be found existin in the world these four persons. What four?
refer to attached file

Samadhi Sutta: Concentration (Tranquillity and Insight) Thanissaro Bhikkhu 1998

Aguttara Nikya 010. Asuravaggo The Titans 4. Tatiyasamdhisutta The third on concentration by Sister Upalavanna

CHAPTER X ON TITANS* (4) Peace and Insight(c) by A.D.Jayasundere

PTS_AN The Book of the Gradual Sayings 2 (Woodward)_Tatiy asamdhisutta_ Eng

ajjhatta cetosamathassa na ca lbh adhipadhammavipassanya. Idha pana, bhikkhave, ekacco puggalo lbh ceva hoti ajjhatta cetosamathassa lbh ca adhipadhammavipassanya.

tranquillity of awareness. Then there is the case of the individual who has attained neither internal tranquillity of awareness nor insight into phenomena through heightened discernment. And then there is the case of the individual who has attained both internal

Bhikkhus, a certain person is neither a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching. Bhikkhus, another is the gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

person who. has won complete realisation of all conditions might be approached and asked by such a person thus:

How, friend, must component things* be viewed, and how must CO mponent things be realised, and seen with insight?"

Tatra, bhikkhave, yvya puggalo lbh ajjhatta cetosamathassa na lbh adhipadhammavipassanya, tena, bhikkhave, puggalena yvya puggalo lbh adhipadhammavipassanya so upasakamitv evamassa vacanyo katha nu kho, vuso, sakhr dahabb? Katha sakhr sammasitabb? Katha sakhr vipassitabb [passitabb (ka.)] ti? Tassa so yathdiha yathvidita bykaroti eva kho, vuso, sakhr dahabb,

tranquillity of awareness & insight into phenomena through heightened discernment.

Here, bhikkhus, that person who is a gainer of internal appeasement of

---------------

"The individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment, should approach an individual who has attained insight into phenomena through heightened discernment and ask him: 'How should fabrications be regarded? How should they be investigated? How should they be seen with

mind and not the gainer of higher wisdom through reflecting the Teaching, should approach that person who is a gainer of higher wisdom through reflecting the Teaching and should ask himFriend, how are determinations to be known, how are they to be thoroughly grasped, how should they be wisely seen? He would explain it to him, as he had known

1 Samkhr-activities,'or `karmic workings'. Mrs.RhysDavids suggests the expressive Greek word `synergies.'

126 The Numerical Sayings TEXT ii, 94

To him the latter then explains it even as he has beheld and known: Friend thus and thus should

eva sakhr sammasitabb, eva sakhr vipassitabb ti. So aparena samayena lbh ceva hoti ajjhatta cetosamathassa lbh ca adhipadhammavipassanya.

insight?' The other will answer in line with what he has seen & experienced: 'Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be

and seen them.

component thing be viewed. Thus and thus should component things

Friend, determinations should be known thus, thoroughly grassped thus and they should be wisely seen thus. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

be be grasped, and thus and thus should component things be seen with insight."

Tatra, bhikkhave, yvya puggalo lbh adhipadhammavipassanya na lbh ajjhatta cetosamathassa, tena, bhikkhave, puggalena yvya puggalo lbh ajjhatta cetosamathassa so upasakamitv evamassa vacanyo katha nu kho, vuso, citta sahapetabba? Katha citta sannisdetabba? Katha citta ekodi ktabba? Katha citta samdahtabba nti? Tassa so yathdiha yathvidita bykaroti eva kho, vuso, citta sahapetabba, eva citta sannisdetabba, eva

seen in this way with insight.' Then eventually he [the first] will become one who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.

He then afterwards becomes possessed both of inward peace of mind as well as of complte realisation through insight into all conditions.

Here, bhikkhus, that person who is a gainer of higher wisdom through Among them, brethren if a person has won complete realisation througli insight into all conditions, but has not attained to inward peace of mind -then, brethren. the person who has attained to inward peace of mind might be approched and asked by such a person thus:

"As for the individual who has attained insight into phenomena through heightened discernment, but not internal tranquillity of awareness, he should approach an individual who has attained internal tranquillity of awareness... and ask him, 'How should the mind be steadied? How should it be made to settle down? How should

reflecting the Teaching and not a gainer of internal appeasement of mind should approach that person who is a gainer of internal appeasement of mind and ask himFriend, how should the mind be settled, how should it be quieted, how should the mind brought to a single point be made to concentrate. He would explain it to

"How, friend, should the mind be pacified, quieted, concentrated and

citta ekodi ktabba [ekodi kattabba (p.)], eva citta samdahtabba nti. So aparena samaye lbh ceva hoti adhipadhammavipassanya lbh ca ajjhatta cetosamathassa.

it be unified? How should it be concentrated?' The other will answer in line with what he has seen & experienced: 'The mind should be steadied in this way. The mind should be made to settle down in this way. The mind should

him, as he had known it and seen it. Friend, the mind should be settled thus, quieted thus and brought to a single point should be made to concentrate thus. In the meantime he will be a gainer of higher wisdom through reflecting the Teaching and a gainer of internal appeasement of mind.

tranquillised?"

To him the latter then explains it, even as he, has seen and known, thus: "Friend thus indeed should themind be pacified, concentrated, and tranquillised."

Tatra, bhikkhave, yvya puggalo na ceva lbh ajjhatta cetosamathassa na ca lbh adhipadhammavipassanya, tena, bhikkhave, puggalena yvya puggalo lbh ceva ajjhatta cetosamathassa lbh ca adhipadhammavipassanya so upasakamitv evamassa vacanyo katha nu kho, vuso, citta sahapetabba? Katha citta sannisdetabba? Katha citta ekodi ktabba? Katha citta samdahtabba? Katha sakhr dahabb? Katha sakhr sammasitabb? Katha

be unified in this way. The mind should be concentrated in this way.' Then eventually he [the first] will become one who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.

He thus afterwards becomes possessed both of complete

Here, bhikkhus, that person who is not a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching should

realisation of the nature of things and of the inward peace of mind.

Among theni, brethren, if a person has neither attained to inward peace of mind, nor won complete realisation of the nature of things, then, brethren, the person who has attained to inward peace of mind and also won complete realisation of the nature of things might be approached and asked by such a person thus:

"As for the individual who has attained neither internal tranquillity of awareness nor insight into phenomena through heightened discernment, he should approach an individual who has attained both internal tranquillity of awareness & insight into phenomena through

approach that person who is a gainer of internal appeasement of mind and also a gainer of higher wisdom through reflection of the Teaching and should ask himFriend, how should the mind be settled, how should it be quieted, how should the mind be brought to

sakhr vipassitabb ti? Tassa so yathdiha yathvidita bykaroti eva kho, vuso, citta sahapetabba, eva citta sannisdetabba, eva citta ekodi ktabba, eva citta samdahtabba, eva sakhr dahabb, eva sakhr sammasitabb, eva sakhr vipassitabb ti. So aparena samayena lbh ceva hoti ajjhatta cetosamathassa lbh ca adhipadhammavipassanya.

heightened discernment... and ask him, 'How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated? How should fabrications be regarded? How should they be investigated? How should they be seen with insight?' The other will answer in line with what he has seen & experienced: 'The mind should be steadied in this way. The mind should be made to settle down in this way. The

a single point and made to concentrate, how are determinations to be known, how are they to be thoroughly grasped, how should they be wisely seen? He would explain it to him, as he had known it and seen it Friend, the mind should be settled thus, quieted thus and brought to a single point should be made to concentrate thus. Determinations should be known thus, thoroughly grasped thus and they should be wisely seen thus. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching. He then afterwards becomes possessed both of inward peace of mind and of complete realisation Here, bhikkhus, that person who is a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Among them, brethren, if a person through insight into the nature of things. concentrated, and tranquillised, and thus should component things be regarded, grasped and realised." x. [ 95] On Titans 127 To him the latter then explains, even as he has known, thus:" Thus should the mind be appeased, quickened, How friend, should the mind be appeased, quickened, concentrated and tranquillised?

Tatra, bhikkhave, yvya puggalo lbh ceva hoti ajjhatta cetosamathassa lbh adhipadhammavipassanya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patihya uttari savna khayya yogo karayo. Ime kho, bhikkhave, cattro puggal santo

mind should be unified in this way. The mind should be concentrated in this way. Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be seen in this way with insight.' Then eventually he [the first] will become one who has attained both internal

savijjamn lokasmi nti. Catuttha.

tranquillity of awareness & insight into phenomena through heightened discernment.

Teaching, established in those meritorious thoughts should further exert for the destruction of desires.

has both attained to complete realisation by insight into the nature of things and has won inward peace of mind,-then such a

"As for the individual who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment, his duty is to make an effort in establishing ('tuning') those very same skillful qualities to a higher degree for the ending of the (mental) fermentations.

Bhikkhus, these four persons are evident in the world.

person being thus well established in such meritorious conditions should thereafter apply himself towards the destruction of the intoxicants. Verily, brethren, there are to be found existing in the world these four persons.

"These are four types of individuals to be found existing in the world."

The Range of Samdhi in the Pli Suttas 64 1. MOSTLY WILFULLY CULTIVATED 64 7 VitakkaSahna Sutta (MN 20) [5 english translations]
Majjhimanikyo/ Vitakkasanthana Sutta: The Vitakkasanthana Sutta: The Majjhima Nikya I Motilal

Mlapasapi/ 2. Shandavaggo/ 10.Vitakkasahnasutta (MN 1.2.10) Eva me suta: eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme. Tatra kho bhagav bhikkh mantesi bhikkhavoti. Bhadanteti [PTS Page 119] [\q 119/] te bhikkh bhagavato paccassosu. Bhagav etadavoca:

Removal of Distracting Thoughts Soma Thera1 1994

Relaxation of Thoughts Thanissaro Bhikkhu 1997

2. 10. Vitakkasanthnasutta (20) The Discursively Thinking Mind by Sister Upalavanna

Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 1_Vitakkasahn asutta_Eng

Thus have I heard. At one time the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Pleasance. The Blessed One addressed the bhikkhus, saying, "Bhikkhus," and they replied to him saying, "Reverend Sir." The Blessed One spoke as follows:

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"

I heard thus.

At one time the Blessed One lived in the monastery offered by Anthapinddika in Jeta's grove in Svatthi. The Blessed One BPS_MN The Middle Length Discourses of the Buddha (Nanamoli &

"Yes, lord," the monks replied.

addressed the bhikkhus from there.

The Blessed One said: "When a monk is intent on the heightened

Bhikkhus, by the bhikkhu developing the mind five things should be attended to from time to time. What five:The bhikkhu attending to a certain sign if evil demeritorious thoughts arise

Bodhi)_Vitakkasa hnasutta_ Eng

2. Adhicittamanuyuttena bhikkhave bhikkhun paca nimittni klena kla manasiktabbni. Katamni paca? "Five things should be reflected on from time to time, by the bhikkhu who is intent on the higher consciousness. What five? 3. Idha bhikkhave bhikkhun ya nimitta gamma ya nimitta manasikaroto uppajjanti ppak When evil unskillful thoughts connected with desire, hate, and

mind, there are five themes he should attend to at the appropriate times. Which five?

refer to attached file

"There is the case where evil, unskillful thoughts imbued with desire, aversion, or delusion

conductive to interest, anger and delusion, he should change that sign and attend to some other sign

From The Removal of Distracting Thoughts: A Discourse of the Buddha (WH 21), by Soma Thera (Kandy: Buddhist Publication Society, 1981). Copyright 1981 Buddhist Publication Society.

akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tamh nimitt aa nimitta manasiktabba kusalpasahita. Tassa tamh nimitt aa nimitta manasikaroto kusalpasahita, ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti. Te abbhattha gacchanti. Tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti1, samdhiyati. Seyyathpi bhikkhave dakkho palagao v palagaantevs v sukhumya iy orika i abhinhaneyya2 abhinhareyya abhinivajjeyya,3 evameva kho bhikkhave bhikkhuno ya nimitta gamma ya nimitta

delusion arise in a bhikkhu through reflection on an adventitious object, he should, (in order to get rid of that), reflect on a different object which is connected with skill. Then the evil unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts imbued with desire, aversion, or delusion are abandoned and subside. With their abandoning, he steadies his mind

conductive to merit, then those signs conductive to interest, anger and delusion fade, and the mind settles and comes to a single point. Like a clever carpenter or his apprentice would get rid of a coarse peg with the help of a fine peg. In the same manner the bhikkhu attending to a certain sign, if evil demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, the mind settles and comes to a single point.

Like an experienced carpenter or carpenter's apprentice, striking hard at, pushing out, and getting rid of a coarse peg with a fine one, should the bhikkhu in order to get rid of the adventitious object, reflect on a different object which is connected with skill. Then the evil unskillful thoughts connected with desire, hate and delusion are eliminated;

right within, settles it, unifies it, and concentrates it. Just as a skilled carpenter or his apprentice would use a small peg to knock out, drive out, and pull out a large one; in the same way, if evil, unskillful thoughts imbued with desire, aversion, or delusion arise in a monk while he is referring to and attending to a particular theme, he

Even when the bhikkhu has changed the sign and attended some other sign, if evil demeritorious thoughts arise conductive to interest, anger and

manasikaroto uppajjanti ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tamh nimitt aa nimitta manasiktabba kusalpasahita. Ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi te pahyanti. Te abbhattha gacchanti. Tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati. (1.Aanimittapabba)

they disappear. By their elimination the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil,

delusion, the bhikkhu should examine the dangers of those thoughts. These thoughts of mine are evil, faulty and bring unpleasant results. When the dangers of those thoughts are examined those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a sigle point. Like a woman, a man, a child or youth fond of adornment would loathe and would

If the evil unskillful thoughts continue to arise in a bhikkhu, who in order to get rid of an adventitious object reflects on a different object which is connected with skill, he should ponder on the disadvantages of unskillful thoughts thus: Truly these thoughts of mine are unskillful,

unskillful thoughts imbued with desire, aversion, or delusion are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

"If evil, unskillful thoughts imbued with desire, aversion, or delusion still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of

be disgusted when the carcase of a snake, dog or a human corpse was wrapped round the neck. In the same manner when the bhikkhu has changed the sign and attended some other sign, if evil demeritorious thoughts arise conductive to interest, anger and delusion, the bhikkhu should examine the dangers of those

4. Tassa ce bhikkhave bhikkhuno tamh nimitt aa nimitta manasikaroto kusalpasahita uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tesa vitakkna

blameworthy, and productive of misery. Then the evil unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

dnavo upaparikkhitabbo: itipime vitakk akusal, itipime vitakk svajj, itipime vitakk dukkhavipkti. Tassa tesa vitakkna dnava upaparikkhato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti. Te abbhattha gacchanti, tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati Like a well-dressed young man or woman who feels horrified, humiliated and disgusted because of the carcass of a snake, dog, or human that is hung round his or her neck, should the bhikkhu in whom unskillful thoughts continue to arise in spite of his reflection on the object which is connected with skill, ponder on the disadvantages of unskillful thoughts thus: Truly, these thoughts of mine are unskillful, blameworthy, and --------------------------1. Hosi, machasa, 2. Abhinihaneyya, machasa, 3. Abhinivatteyya, machasa, productive of misery. Then the evil, unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified [BJT Page 302] [\x 302/] and concentrated, just within (his subject of meditation). Seyyathpi bhikkhave itth v v puriso v daharo yuv If evil, unskillful thoughts continue

mine result in stress.' As he is scrutinizing the drawbacks of those thoughts, those evil, unskillful thoughts imbued with desire, aversion, or delusion are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a young woman or man fond of adornment, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being were hung from her neck; in the same way, if evil, unskillful thoughts imbued with desire, aversion, or delusion still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful,

thoughts. These thoughts of mine are evil, loathesome, faulty and bring unpleasant results. When the dangers of those thoughts are examined, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point.

Even when the bhikkhu has examined the dangers of those evil demeritorious thoughts conductive to interest, anger and delusion, if those evil demeritorious thoughts conducive to interest, anger and delusion arise, he should not attend to them. When those evil demeritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point. Like a man who

maanakajtiko ahikuapena v kukkurakuapena v manussakuapena [PTS Page 120] [\q 120/] v kahe sattena ayeyya haryeyya jiguccheyya, evameva kho bhikkhave tassa ce bhikkhuno tamhpi1 nimitt aa nimitta manasikaroto kusalpasahita uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tesa vitakkna dnavo upaparikkhitabbo: itipime vitakk akusal, itipime vitakk svajj, itipime vitakk dukkhavipkti. Tassa tesa vitakkna dnava upaparikkhato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti. Te

to arise in a bhikkhu who ponders on their disadvantageousness, he should in regard to them, endeavor to be without attention and reflection. Then the evil unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

these thoughts of mine are blameworthy, these thoughts of mine result in stress.' As he is scrutinizing the drawbacks of those thoughts, those evil, unskillful thoughts imbued with desire, aversion, or delusion are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

would not like to see forms, that come to the purview would either close his eyes or look away. In the same manner when the bhikkhu has examined the dangers of those evil demeritorious thoughts conductive to interest, anger and delusion, if evil demeritorious thoughts conductive to interest, anger and delusion arise, he should not attend to them. When those evil demeritorious thoughts conductive

Like a keen-eyed man shutting his eyes and looking away from some direction in order to avoid seeing visible objects come within sight, should the bhikkhu in whom evil, unskillful thoughts continue to arise in spite of his pondering on their disadvantageousness, endeavor to be without attention and reflection as regards them. Then the evil, unskillful thoughts

"If evil, unskillful thoughts imbued with desire, aversion or delusion still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their

to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point.

Even when the bhikkhu did not attend to those evil demeritorious thoughts conductive to interest, anger and delusion, if these evil demeritorious thoughts conductive to interest, anger and delusion

abbhattha gacchanti tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati. (2. dnavapabba)

are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a man with good eyes, not wanting to see forms that had come into range, would close his eyes or look away;

arise, he should attend to appeasing the whole intentional thought process. When attending to appeassing the whole intentional thought process, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like it would occur to a man walking fast: why should I walk fast, what if I stand. Then he would stand. Standing it would occur to him: Why should I stand, what if I sit. Then he would sit. Sitting it would occur to him: Why should I sit, what if I lie. Thus abandoning the more coarse posture, would maintain the finer posture. In the same manner when attending to appeasing the whole intentional

5. Tassa ce bhikkhave bhikkhuno tesa2 vitakkna dnava upaparikkhato uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tesa3 vitakkna asati amanasikro pajjitabbo. Tassa tesa vitakkna asati amanasikra pajjato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti. Te abbhattha gacchanti. Tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati. Seyyathpi bhikkhave

If evil, unskillful thoughts continue to arise in a bhikkhu in spite of his endeavor to be without attention and reflection as regards evil, unskillful thoughts, he should reflect on the removal of the (thought) source of those unskillful thoughts. Then the evil, unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

in the same way, if evil, unskillful thoughts imbued with desire, aversion or delusion still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

Just as a man finding no reason for walking fast, walks slowly; finding

"If evil, unskillful thoughts imbued with desire, aversion or

thought process, those evil demeritorious thoughts conductive

cakkhum puriso pthagatna rpna adassanakmo assa, so nimleyya4 v aena v apalokeyya. Evameva kho bhikkhave tassa ce bhikkhuno tesampi vitakkna dnava upaparikkhato uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tesa vitakkna asati amanasikro pajjitabbo. Tassa tesa vitakkna asati amanasikra pajjato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi* te pahyanti te abbhattha gacchanti, tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdiyati.(3 Asatipabba)

no reason for walking slowly, stands; finding no reason for standing, sits down; finding no reason for sitting down, lies down, and thus getting rid of a posture rather uncalm resorts to a restful posture, just so should the bhikkhu in whom evil, unskillful thoughts arise, in spite of his endeavor to be without attention and reflection regarding them, reflect on the removal of the (thought) source of those unskillful thoughts. Then the evil, unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

delusion still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as the thought would occur to a man walking quickly, 'Why am I walking quickly? Why don't I walk slowly?' So he walks slowly. The thought occurs to him, 'Why am I walking slowly? Why don't I

to interest, anger and delusion fade. With their fading the mind settles and comes to a single point.

Even when attending to appeasing the whole intentional thought process, those evil demeritorious thoughts conductive to interest, anger and delusion arise, the bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil demeritorious thoughts conductive to interest, anger and delusion. Then those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like a strong man taking a weaker one by the head or body would press him and trouble him. In the same manner the

If evil, unskillful thoughts continue to arise in a bhikkhu in spite of his

stand?' So he stands. The thought occurs to him, 'Why am I standing? Why don't I sit down?' So he sits

6. Tassa ce bhikkhave bhikkhuno

reflection on the removal of a

tesampi vitakkna asati amanasikra pajjato uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tesa vitakkna vitakkasakhrasahna5 manasi ktabba tassa tesa vitakkna vitakkasakhrasahna manasikaroto ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti te abbhattha gacchanti. Tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati.

source of unskillful thoughts, he should with clenched teeth and the tongue pressing on the palate, restrain, subdue and beat down the (evil) mind by the (good) mind. Then the evil, unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

down. The thought occurs to him, 'Why am I sitting? Why don't I lie down?' So he lies down. In this way, giving up the grosser posture, he takes up the more refined one. In the same way, if evil, unskillful thoughts imbued with desire, aversion or delusion still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of

bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil demeritorious thoughts conductive to interest, anger and delusion. Then those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point.

Bhikkhus, the bhikkhu attending to a certain sign, if evil demeritorious thoughts conductive to interest, anger and delusion arise, he attends to another sign conductive to merit, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point.

Like a strong man holding a weaker man by the head or shoulders and restraining, subduing and beating him down, should the bhikkhu in whom evil, unskillful thoughts continue to arise in spite

thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

------------------1. Tamh va,sy. 2. Tesampi, machasa, 3. Tesa yeva avi 4.

of his reflection on the source of unskillful thoughts, restrain, subdue and beat down the (evil)

"If evil, unskillful thoughts

Nimmileyy sy, 5. Vitakka sakhra santhna, sy. Ahakath *'tena bhikkhave -pemohupasahitpi' phoya marammachahasagtipiakapotth ake na dissate.

mind by the (good) mind, with clenched teeth and the tongue pressing on the palate. Then the evil, unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination, the mind stands

imbued with desire, aversion or delusion still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then with his teeth clenched and his tongue pressed against the roof of his mouth he should beat down, constrain, and crush his mind with his awareness. As with his teeth clenched and his

When attending to the danger of those evil demeritorious thoughts conductive to interest, anger and delusion, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point. When not attending to those evil demeritorious thoughts conductive to interest, anger and delusion, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point: When attending to appeasing the whole intentional thought process, these evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point, The bhikkhu pressing the lower jaw with the upper jaw and pushing the

[BJT Page 304] [\x 304/]

firm, settles down, becomes unified and concentrated, just within (his

Seyyathpi bhikkhave puriso sgha gaccheyya, tassa evamassa: kinnu kho aha sgha gacchmi, yannnha saika gaccheyyanti. So saika gaccheyya. Tassa evamassa: kinnu kho aha saika gacchmi, yannnha tiheyyanti. So tiheyya. Tassa evamassa: kinnu kho aha hito yannnha nisdeyyanti.,So nisdeyya. Tassa evamassa: kinnu kho aha nisinno, yannnha nipajjeyyanti. So nipajjeyya. Eva hi so bhikkhave

subject of meditation).

When, indeed, bhikkhus, evil unskillful thoughts due to reflection on an adventitious object are eliminated, when they disappear, and the mind stands firm, settles down, becomes unified and concentrated just within (his subject of meditation), through his reflection on an object connected with skill, through his pondering on the disadvantages of unskillful thoughts, his endeavoring to be

tongue pressed against the roof of his mouth he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain,

puriso orika orika iriypatha abhinivajjetv1 sukhuma sukhuma iriypatha kappeyya. Evameva kho bhikkhave tassa ce bhikkhuno tesampi vitakkna asati amanasikra pajjato uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun tesa vitakkna vitakkasakhrasahna manasiktabba. Tassa tesa vitakkna vitakkasakhrasahna manasikaroto ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti te abbhattha gacchanti. Tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati.(4.

without attentiveness and reflection as regards those thoughts or through his restraining, subduing, and beating down of the evil mind by the good mind with clenched teeth and tongue pressing on the palate, that bhikkhu is called a master of the paths along which thoughts travel. The thought he wants to think, that, he thinks; the thought he does not want to think, that, he does not think. He has cut down craving, removed the fetter, rightly mastered pride, and made an end of suffering."

and crush him; in the same way, if evil, unskillful thoughts imbued with desire, aversion or delusion still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then with his teeth clenched and his tongue pressed against the roof of his mouth he should beat down, constrain, and crush his mind with his awareness. As with his teeth clenched and his tongue pressed against the roof of his mouth he is beating down, constraining, and crushing his mind with his

tongue on the palate would subdue and burn out those evil demeritorious thoughts conductive to interest, anger and delusion. Then those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point. Bhikkhus, this is called the bhikkhu is master over thought processes. Whatever thought he wants to think, that he thinks, whatever thought he does not want to think, that he does not think He puts an end to craving, dispels the bonds and rightfully overcoming measuring makes an end of unpleasantness.

The Blessed One said this, and the bhikkhus glad at heart, approved of his words.

awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.

The Blessed One said thus, and those bhikkhus delighted in the words of the Blessed One.

Vitakkamlabhedapabba)

"Now when a monk... attending to another theme... scrutinizing the

[End of the Shandavagga]

7. Tassa ce bhikkhave bhikkhuno tesampi vitakkna vitakkasakhrasahna manasikaroto uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun dante'bhidantamdhya2 jivhya tlu hacca cetas citta abhiniggahitabba [PTS Page 121] [\q 121/] abhinippetabba abhisantpetabba. Tassa dante'bhidantamdhya jivhya tlu hacca cetas citta abhiniggahato abhinippayato abhisantpayato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti. Te abbhattha gacchant. Tesa

drawbacks of those thoughts... paying no mind and paying no attention to those thoughts... attending to the relaxing of thought-fabrication with regard to those thoughts... beating down, constraining and crushing his mind with his awareness... steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn't think whatever thought he doesn't. He has severed craving, thrown off the fetters, and through the right penetration of conceit has made an end of suffering and stress."

That is what the Blessed One said.

pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati. Seyyathpi bhikkhave balav puriso dubbalatara purisa ssev gahetv khandhe v gahetv abhiniggaheyya abhinippeyya abhisantpeyya, evameva kho bhikkhave tassa ce bhikkhuno tesampi vitakkna vitakkasakhrasahna manasikaroto uppajjanteva ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, tena bhikkhave bhikkhun dante'bhidantamdhya jivhya tlu hacca cetas citta abhiniggahato abhinippayato abhisantpayato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi, te pahyanti. Te abbhattha gacchanti. Tesa pahn ajjhattameva citta

Gratified, the monks delighted in the Blessed One's words.

santihati sannisdati ekodi hoti samdhiyati. (5.Abhiniggahanapabba)

-------------------1. Abhinissajjetv,sy, 2. Dantehi dantamdhya, bahusu. " Dante+abhidanta+dhyti kya padacchedo. Dantehti panettha karaattho vutto viya dissati" - machasa. " Dante'bhidantamdhyti heh dante uparidanta hapetv" ahakath -siridhammrma suddhi.

[BJT Page 306] [\x 306/]

7. Yato kho bhikkhave bhikkhuno ya nimitta gamma ya nimitta manasikaroto uppajjanti ppak akusal vitakk chandpasahitpi

dospasahitpi mohpasahitpi, tassa tamh nimitt aa nimitta manasikaroto kusalpasahita ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi te pahyanti. Te abbhattha gacchanti. Tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati.

Tesampi vitakkna dnava upaparikkhato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi te pahyanti. Te abbhattha gacchanti tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati.

Tesampi vitakkna asati amanasikra pajjato ye ppak

akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi te pahyanti.Te abbhattha gacchanti tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati. Tesampi vitakkna vitakkasakhrasanthna manasikaroto ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi te pahyanti. Te abbhattha gacchanti tesa pahn ajjhattameva citta santihati sannisdati ekodi hoti samdhiyati.

Dante'bhidantamdhya1 jivahya tlu hacca cetas citta abhiniggahato abhinippayato abhisantpayato ye ppak akusal vitakk chandpasahitpi dospasahitpi mohpasahitpi te pahyanti. Te abbhattha

gacchanti tesa pahn ajjhattameva citta santihati sannisdati [PTS Page 122] [\q 122/] ekodi hoti samdhiyati.

Aya vuccati bhikkhave bhikkhu vas vitakkapariyyapathesu: ya vitakka kakhissati ta vitakka vitakkessati, ya vitakka nkakhissati na ta vitakka vitakkessati, acchecchi taha, vvattayi2 sayojana, samm mnbhisamay antamaksi dukkhassti.

Idamavoca bhagav. Attaman te bhikkh bhagavato bhsita abhinandunti.

Vitakkasahnasutta dasama.

Shandavaggo dutiyo.

-------------------1. Dantehi dantamdhya, sy, machasa[PTS 2.] Vivantayi. Machasa.

[BJT Page 308] [\x 308/]

Tassa vaggassa uddna.

Camahmigapopamand dukkha duve'pi sahattanumn Khlapath madhudvedhavitakk pacanimittakathesa dutiyo:*

8 Dvedhvitakka Sutta (MN 19) [4 english translations]

Majjhimanikyo/ Mlapasapi/ 2. Shandavaggo/ 9. Dvedhvitakkasutta (MN 1.2.9) Dvedhavitakka Sutta: Two Sorts of Thinking Thanissaro Bhikkhu 1997 Majjhima Nikya I. 2. 9. Dvedhvitakkasutta (19) The Twofold Thought Processes by Sister Upalavanna Eva me suta: eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme tatra kho bhagav bhikkh mantesi I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he At one time the Blessed One lived in the I heard thus. Motilal Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 1_Dvedhvitakkas utta_Eng

bhikkhavoti. Bhadanteti te bhikkh bhagavato paccassosu. Bhagav etadavoca:

addressed the monks: "Monks!" "Yes, lord," the monks replied.

monastery offered by Anthapiika in Jeta's grove in Svatthi. From there the Blessed One addressed the bhikkhus "Bhikkhus, when I was a seeker of enlightenment, this occured to me: BPS_MN The Middle Length Discourses of the Buddha (Nanamoli & Bodhi)_Dvedhvit akkasutta_Eng

2. Pubbeva me bhikkhave sambodh anabhisambuddhassa bodhisattasseva sato etadahosi: yannnha dvedh1 katv dvedh katv vitakke vihareyyanti. So kho aha bhikkhave yo cya kmavitakko yo ca bypdavitakko yo ca vihisvitakko, ima eka bhgamaksi. Yo cya nekkhammavitakko yo ca abypdavitakko yo ca avihisvitakko, ima dutiya bhgamaksi. The Blessed One said, "Monks, before my self-awakening, when I was still just an unawakened Bodhisatta, the thought occurred to me: 'Why don't I keep dividing my thinking into two sorts?' So I made thinking imbued with sensuality, thinking imbued with ill will, & thinking imbued with harmfulness one sort, and thinking imbued with renunciation, thinking imbued with non-ill will, & thinking imbued with harmlessness another sort. 3. Tassa mayha bhikkhave eva appamattassa tpino pahitattassa viharato [PTS Page 115] [\q 115/] uppajjati kmavitakko. So eva pajnmi: uppanno kho me aya kmavitakko. So ca kho attavybdhyapi savattati, paravybdhyapi savattati, ubhayavybdhyapi savattati, panirodhiko vightapakkhiko anibbnasavattaniko. Attavybdhya "And as I remained thus heedful, ardent, & resolute, thinking imbued with sensuality arose in me. I discerned that 'Thinking imbued with sensuality has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, & does not lead to

What if I arranged my thoughts in two folds. So I arranged these sensual thoughts, angry thoughts and hurting thoughts in one fold., and arranged the non-sensual thoughts, non-angry thoughts and the non-hurting thoughts in the second fold. When I abide diligent to dispel, sensual thoughts would arise. Then I know, this sensual thought has arisen to me, it is injurious to me, to others and to both. It is a destroyer of wisdom, on the side of trouble and not conductive to extinction. It fades as I think it is injurious to me, it fades, as I think it is injurious to others, it fades as I think it is injurious to both. It fades as I think it is a destroyer of wisdom, on the side of trouble and not conductive to extinction. Whatever sensual thoughts arise I dispel them and make them not to arise again. When I abide diligent to dispel angry thoughts arise. Then I know, this angry

refer to attached file

savattattipi me bhikkhave paisacikkhato abbhattha gacchati. Paravybdhya savattattipi me bhikkhave paisacikkhato abbhattha gacchati ubhayavybdhya savattattipi me bhikkhave paisacikkhato abbhattha gacchati, panirodhiko vightapakkhiko anibbnasavattanikotipi me bhikkhave paisacikkhato abbhattha gacchati. So kho aha bhikkhave uppannuppanna kmavitakka pajahameva2 vinodameva'3 byanteva 4 na aksi.

Unbinding.' "As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it obstructs discernment, promotes vexation, & does not lead to Unbinding, it subsided. Whenever thinking imbued with sensuality had arisen, I simply abandoned it, dispelled it, wiped it out of existence. "And as I remained thus heedful, ardent, &

thought has arisen to me, it is injurious to me, to others and to both, is a destroyer of wisdom, on the side of trouble and not conductive to extinction. It fades as I think it is injurious to me, it fades as I think it is injurious to others, it fades as I think it is injurious to both. It fades as I think it is a destroyer of wisdom, on the side of trouble, and not conductive to extinction. Whatever angry thoughts arise I dispel them and make them not to arise again. When I abide diligent to dispel hurting thoughts arise. Then I know, this hurting thought has arisen to me, it is injurious to me, to others and to both, is a destroyer of wisdom, on the side of trouble and not conductive to extinction. It fades as I think it is injurious to me, it fades as I think it is injurious to others, it fades as I think it is injurious to both. It fades as I think it is a destroyer of wisdom, on the side of trouble and not conductive to extinction. Whenever hurting thoughts arise, I dispel them and make them not to arise again. Bhikkhus, whatever thoughts are thought and discursively thought, to that the

4. Tassa mayha bhikkhave eva appamattassa tpino pahitattassa viharato uppajjati bypdavitakko. So eva pajnmi: uppanno kho me aya bypdavitakko. So ca kho attavybdhyapi savattati, paravybdhyapi savattati, ubhayavybdhayapi savattati, panirodhiko vightapakkhiko anibbnasavattaniko. Attavybdhya savattattipi me bhikkhave paisacikkhato abbhattha gacchati. Paravybdhya savattattipi me bhikkhave paisacikkhato

resolute, thinking imbued with ill will arose in me. I discerned that 'Thinking imbued with ill will has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, & does not lead to Unbinding.' "As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it

abbhattha gacchati ubhayavybdhya savattattipi me bhikkhave paisacikkhato abbhattha gacchati, panirodhiko vightapakkhiko anibbnasavattanikotipi me bhikkhave paisacikkhato abbhattha gacchati. So kho aha bhikkhave uppannuppanna bypdavitakka pajahameva2 vinodameva'3 byanteva 4 na aksi.

obstructs discernment, promotes vexation, & does not lead to Unbinding, it subsided. Whenever thinking imbued with ill will had arisen, I simply abandoned it, dispelled it, wiped it out of existence. "And as I remained thus heedful, ardent, & resolute, thinking imbued with harmfulness arose in me. I discerned that 'Thinking imbued with harmfulness has arisen in me; and that

mind bends Bhikkhus, when sensual thoughts are thought and discursively thought, they drive out non-sensual thoughts, that mind bends to sensual thoughts. When angry thoughts are thought and discursively thought, they drive out non-angry thoughts, that mind bends to angry thoughts. When hurting thoughts are thought and discursively, they drive out non-hurting thoughts, that mind bends to hurting thoughts. Like the cowherd, in the autumn months protecting the the thick corn. would thrash the cattle, check them and turn them out. What is the reason. The cowherd knows the danger and the blame that he has to face on account of it. Bhikkhus, in the same manner, I saw the danger

Tassa mayha bhikkhave eva appamattassa tpino pahitattassa viharato uppajjati vihisvitakko. So eva pajnmi: uppanno kho me aya vihisvitakko. So ca kho attavybdhyapi savattati, paravybdhyapi savattati, ubhayavybdhyapi savattati, savattati, panirodhiko vightapakkhiko anibbnasavattaniko. Attavybdhya savattattipi me bhikkhave paisacikkhato abbhattha gacchati. Paravybdhya savattattipi me bhikkhave paisacikkhato abbhattha gacchati ubhayavybdhya savattattipi me bhikkhave paisacikkhato

leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, & does not lead to Unbinding.' "As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it obstructs discernment, promotes vexation, & does not lead to Unbinding, it subsided. Whenever thinking imbued with harmfulness had arisen, I simply abandoned it, dispelled it,

of defiling demeritorious things, and the benefits and purity of non-sensual. thoughts

When I abide diligent to dispel, non-sensual thoughts arise. Then I know, this non-sensual thought has arisen to me, it is not injurious to me, not injurious to others and not injurious to either. It is not a destroyer of wisdom, not in the

abbhattha gacchati, panirodhiko vightapakkhiko anibbnasavattanikotipi me bhikkhave paisacikkhato abbhattha gacchati. So kho aha bhikkhave uppannuppanna vihisvitakka pajahameva2 vinodameva'3 byanteva 4 na aksi.

wiped it out of existence. "Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with sensuality, abandoning thinking imbued with renunciation, his mind is bent by that thinking imbued with

side of trouble and conductive to extinction. If these thoughts are thought and discursively thought, throughout the night I do not see any fear on account of it. If these thoughts are thought and discursively thought, throughout the day, I do not see any fear on account of it. If these thoughts are thought throughout and night and day, I do not see any fear on account of it. Yet when these thoughts are thought and discursively thought too long, the body gets exhausted. When the body is exhausted, the mind is disturbed, the disturbed mind is far from concentration. What is the reason. May my mind not be disturbed When I abide diligent to dispel, non-angry thoughts arise. Then I know, this non-angry thought has arisen to me, it is not injurious to me, not injurious to others and not

-----------------1. Dvidh, machasa, 2 pajahmeva, smu. Pajjahameva, sy. 3. Vinodemeva, smu. Vinodanameva, sy. 4. Byantameva, machasa, sy.

sensuality. If a monk keeps pursuing thinking imbued with ill will, abandoning thinking imbued with non-ill will, his mind is bent by that thinking imbued with ill will. If a monk keeps pursuing thinking imbued with harmfulness, abandoning thinking imbued with

[BJT Page 290] [\x 290/]

harmlessness, his mind is bent by that thinking imbued with harmfulness.

5. Yaadeva bhikkhave bhikkhu bahulamanuvitakketi anuvicreti tath tath nati hoti cetaso. Kmavitakkace bhikkhave bhikkhu bahulamanuvitakketi anuvicreti, pahsi nekkhammavitakka. Kmavitakka bahulamaksi. Tassa ta kmavitakkya citta namati. Bypdavitakkace bhikkhave bhikkhu "Just as in the last month of the Rains, in the autumn season when the crops are ripening, a cowherd would look after his cows: He would tap & poke & check & curb them with a stick on this side & that. Why is that? Because he foresees flogging or imprisonment or a fine or

injurious to either. It is not a destroyer of wisdom, not in the side of trouble and conductive to extinction. If these thoughts are thought and discursively thought, throughout the night I do not see any fear on account of it. If these thoughts are thought and discursively

bahulamanuvitakketi anuvicreti, pahsi abypdavitakka. Bypdavitakka bahulamaksi. Tassa ta bypdavitakkya citta namati. Vihisvitakkace bhikkhave bhikkhu bahulamanuvitakketi anuvicreti, pahsi avihisvitakka. Vihisvitakka bahulamaksi. Tassa ta vihisvitakkya citta namati.

public censure arising from that [if he let his cows wander into the crops]. In the same way I foresaw in unskillful qualities drawbacks, degradation, & defilement, and I foresaw in skillful qualities rewards related to renunciation & promoting cleansing. "And as I remained thus heedful, ardent, & resolute, thinking imbued with renunciation

thought, throughout the day, I do not see any fear on account of it. If these thoughts are thought throughout and night and day, I do not see any fear on account of it. Yet when these thoughts are thought and discursively thought too long, the body gets exhausted. When the body is exhausted, the mind is disturbed, the disturbed mind is far from concentration. What is the reason. May my mind not be disturbed. When I abide diligent to dispel, non-hurting thoughts arise. Then I know, this non-hurting thought has arisen to me, it is not injurious to me, not injurious to others and not injurious to either. It is not a destroyer of wisdom, not in the side of trouble and conductive to extinction. If these thoughts are thought and discursively thought, throughout the night I do not see any fear on account of it. If these thoughts are thought and discursively thought, throughout the day, I do not see any fear on account of it. If these thoughts are thought throughout and night and day, I do not see any fear on account of it. Yet when these thoughts are thought and

6. Seyyathpi bhikkhave vassna pacchime mse saradasamaye kihasambdhe goplako gvo rakkheyya, so t gvo tato tato daena koeyya patikoeyya1 sannirundheyya2 sannivreyya. Ta kissa hetu? Passati hi so bhikkhave goplako tatonidna vadha v bandha3 v jni v garaha v. Evameva kho aha bhikkhave addasa akusalna dhammna dnava okra sakilesa, kusalna dhammna nekkhamme nisasa vodnapakkha. [PTS Page 116] [\q 116/] 7. Tassa mayha bhikkhave eva appamattassa

arose in me. I discerned that 'Thinking imbued with renunciation has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding. If I were to think & ponder in line with that even for a night... even for a day... even for a day & night, I do not envision any danger that would come from it, except that thinking & pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, &

tpino pahitattassa viharato uppajjati nekkhammavitakko. So eva pajnmi: uppanno kho me aya nekkhammavitakko. So ca kho nevattavybdhya savattati, na paravybdhya savattati, na ubhayavybdhya savattati, pavuddhiko avightapakkhiko nibbnasavattaniko. Ratticepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi. Divasacepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi. Rattindivacepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi. Api ca kho me aticira anuvitakkayato anuvicrayato kyo kilameyya. Kye kilante4 citta haeyya.5 hate 6 citte r citta samdhimhti. So kho aha bhikkhave ajjhattameva citta sahapemi sannisdemi7 ekodi8 karomi samdahmi. Ta kissa hetu: m me citta ha ti.9

concentrated it. Why is that? So that my mind would not be disturbed. "And as I remained thus heedful, ardent, & resolute, thinking imbued with non-ill will arose in me. I discerned that 'Thinking imbued with non-ill will has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding. If I were to think & ponder in line with that even for a night... even for a day... even for a day & night, I do not envision any danger that would come from it, except that thinking & pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, & concentrated it. Why is that? So that my mind would not be disturbed. "And as I remained thus heedful, ardent, &

discursively thought too long, the body gets exhausted. When the body is exhausted, the mind is disturbed, the disturbed mind is far from concentration. What is the reason. May my mind not be disturbed. Bhikkhus, whatever thoughts are thought and discursively thought, to that the mind bends Bhikkhus, when nonsensual thoughts are thought and discursively thought, they drive out sensual thoughts, that mind bends to non- sensual thoughts. When non-angry thoughts are thought and discursively thought, they drive out angry thoughts, that mind bends to non-angry thoughts. When nonhurting thoughts are thought and discursively thought, they drive out hurting thoughts, that mind bends to non-hurting thoughts. Like the cowherd, in the last month in Summer, when all the corn is stored at the end of the village protecting the cattle, would be only mindful of them, in the shade of a tree or in the open. Bhikkhus, in the same manner, the bhikkhu has only to be mindful of these meritorious things.

------------------1. Paikoeyya, machasa, paikoeyya, sy, 2 .Sanniruddheyya, sy. 3. Bandhana,machasa 4. Kilamatte, katthaci 5. Ohaeyya,sy. 6. Ohate,sy 7.Sannisdemi. Sy 8. Ekodi,[PTS 9.] Ugghti, sy. Uhanti,[PTS]

resolute, thinking imbued with harmlessness arose in me. I discerned that 'Thinking imbued with harmlessness has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding. If I were to think & ponder in line with that even for a

Bhikkhus, my effort aroused undeterred, unconfused mindfulness established, the body appeased, the mind concentrated in one point. I secluded it from sensual thoughts and evil thoughts, with thoughts and thought processes experiencing joy and pleasantness born of seclusion abode in the first jhna.

[BJT Page 292] [\x 292/]

night... even for a day... even for a day & night, I do not envision any danger that would come

Overcoming thoughts and thought processes, the mind internally appeased, in one point, without thoughts and thought processes, experiencing joy and pleasantness born of concentration I abode in the second jhna. With joy and with equanimity to detachment became mindful and aware experiencing pleasantness with the body, and abode in the third jhna. To this the noble ones say, abiding mindfully in equanimity.

8. Tassa mayha bhikkhave eva appamattassa tpino pahitattassa viharato uppajjati abypdavitakko. So eva pajnmi: uppanno kho me aya abypdavitakko. So ca kho nevattavybdhya savattati, na paravybdhya savattati, na ubhayavybdhya savattati, pavuddhiko avightapakkhiko nibbnasavattaniko. Ratticepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi. Divasacepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi.

from it, except that thinking & pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, & concentrated it. Why is that? So that my mind would not be disturbed. "Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, abandoning thinking imbued with sensuality,

Dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure and without

Rattindivacepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi. Api ca kho me cira anuvitakkayato anuvicrayato kyo kilameyya. Kye kilante citta haeyya. Citte hate r citta samdhimhti. So kho aha bhikkhave ajjhattameva citta sahapemi sannisdemi ekodi karomi samdahmi. Ta kissa hetu: m me citta ha ti.

his mind is bent by that thinking imbued with renunciation. If a monk keeps pursuing thinking imbued with non-ill will, abandoning thinking imbued with ill will, his mind is bent by that thinking imbued with non-ill will. If a monk keeps pursuing thinking imbued with harmlessness, abandoning thinking imbued with harmfulness, his mind is bent by that thinking imbued with harmlessness. "Just as in the last month of the hot season,

unpleasantness and pleasntness mindfulness purified with equanimity abode in the fourth jhna.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know previous births. I recollected the manifold previous births such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such a life span. Disappearing from there was born

Tassa mayha bhikkhave eva appamattassa tpino pahitattassa viharato uppajjati avihisvitakko. So eva pajnmi: uppanno kho me aya avihisvitakko. So ca kho nevattavybdhya savattati, na paravybdhya savattati, na ubhayavybdhya savattati, pavuddhiko avightapakkhiko nibbnasavattaniko. Ratticepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi. Divasacepi na bhikkhave anuvitakkeyya anuvicreyya neva

when all the crops have been gathered into the village, a cowherd would look after his cows: While resting under the shade of a tree or out in the open, he simply keeps himself mindful of 'those cows.' In the same way, I simply kept myself mindful of 'those mental qualities.' "Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I

there, There too I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such. a life span. Disappearing from there is born here. Thus I recollect the manifold previous

tatonidna bhaya samanupassmi. Rattindivacepi na bhikkhave anuvitakkeyya anuvicreyya neva tatonidna bhaya samanupassmi. Api ca kho me aticira anuvitakkayato anuvicrayato kyo kilameyya. Kye kilante citta haeyya, hate citte r citta samdhimhti. So kho aha bhikkhave ajjhattameva citta sahapemi sannisdemi7 ekodi8 karomi samdahmi. Ta kissa hetu: m me citta ha ti.9

entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation internal assurance. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the Noble Ones declare,

births. This is the first knowledge that I realized in the first watch of the night and knowledge arose and darkness got dispelled

when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know the disappearing and appearing of beings. With the purified heavenly eye gone beyond human, I saw beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states, according to their actions I knew beings. These good beings, misconducting in bodily, verbal and mental behaviour, blaming noble ones and with wrong view, at the end of life go to loss are born in hell. .

9. Yaadeva bhikkhave bhikkhu bahulamanuvitakketi anuvicreti tath tath nati hoti cetaso nekkhammavitakkace bhikkhave bhikkhu bahulamanuvitakketi anuvicreti, pahsi kmavitakka. Nekkhammavitakka bahulamaksi. Tassa ta nekkhammavitakkya citta namati. Abypda vitakkace bhikkhave bhikkhu bahulamanuvitakketi anuvicreti, pahsi bypdavitakka. Abypdavitakka bahulamaksi. Tassa ta abypdavitakkya citta namati. Avihisvitakkace bhikkhave

'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain as with the earlier disappearance of elation & distress I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge

These good beings, endowed with good conduct, bodily, verbally and mentally,not blaming noble ones, come to right view and to right view of actions, at the end of life go to

bhikkhu bahulamanuvitakketi anuvicreti pahsi vihisvitakka. Avihisvitakka bahulamaksi. Tassa ta avihisvitakkya citta namati. Seyyathpi bhikkhave gimhna pacchime mse sabbasassesu gmantasambhatesu goplako gvo [PTS Page 117] [\q 117/] rakkheyya. Tassa rukkhamlagatassa v abbhoksagatassa v satikarayameva hoti: eta1 gvoti. Evameva2 kho bhikkhave satikarayameva ahosi: ete dhammti.

of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was

increase are born in heaven. Thus with the purified heavenly eye gone beyond human I saw beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states according their actions. This is the second knowledge I realized in the second watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to the knowledge of the destruction of desires: Then I thoroughly knew as it really is, this is unpleasant. Thoroughly knew as it really is, this is the arising of unpleasantness. Thoroughly knew as it really is, this is the cessation of unpleasantness. Thoroughly knew as it really is,

10. raddha kho pana me bhikkhave viriya ahosi asallna. Upahit sati asammuh3. Passaddho kyo asraddho. Samhita citta ekagga. So kho aha bhikkhave vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja vihsi.-

my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details. "This was the first knowledge I attained in the first watch of the night. Ignorance was

this is the path to the cessation of unpleasantness. Knew as it really is, these are desires. Knew as it really is, this is the arising of desires. Knew as it really is, this is the cessation of desires. Knew as it really is, this is the path to

-------------------1. Ete, katthaci. 2. Evameva , machasa 3. Apammuha, sy

destroyed; knowledge arose; darkness was destroyed; light arose as happens in one who

is heedful, ardent, & resolute. [BJT Page 294] [\x 294/] "When the mind was thus concentrated, Vitakkavicrna vpasam ajjhatta sampasdana cetaso ekodibhva avitakka avicra samdhija ptisukha dutiya jhna upasampajja vihsi. Ptiy ca virg upekkhako1 ca vihsi sato ca sampajno. Sukhaca kyena paisavedesi. Ya ta ariy cikkhanti: upekkhako satim sukhavihrti tatiya jhna upasampajja vihsi. Sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassna atthagam adukkhamasukha upekkh satiprisuddhi catuttha jhna upasampajja vihsi. purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw by means of the divine eye, purified & surpassing the human beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings who were endowed with bad conduct of body, speech & mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong views with the break-up of the 11. So eva samhite citte parisuddhe pariyodte anagae vigatpakkilese mudubhte kammaniye hite nejappatte pubbenivsnussatiya citta abhininnmesi. So anekavihita pubbenivsa anussarmi. Seyyathda: body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings who were endowed with good conduct of body, speech, & mind, who did not revile the Noble Ones, who held right views and undertook actions under

the cessation of desires. When I knew and realized this, my mind experienced the release from sensual desires. the release from desires 'to be'., the release from desires of ignorance. Knowledge arose I am released, birth is ended, the holy life is lived to the end, what should be done is done is done, there is nothing more to wish. This is the third knowledge I realized in the third watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling.

Bhikkhus, just as there is a large marshy land in the forest woodlands, where supported many wild animals live. To a certain man arises unwholesome thoughts, he closes up the peaceful happy ways of the wild animals and opens up a vicious path, places a male and female decoy, a large number of animals come to destruction on account of that. A certain other man desires the welfare and relief of those same wild animals. He opens up a peaceful path that brings menal peace and calm, closes up the

ekampi jti dvepi jtiyo tissopi jtiyo catassopi jtiyo pacapi jtiyo dasapi jtiyo vsatimpi jtiyo tisampi jtiyo cattrsampi jtiyo pasampi jtiyo jtisatampi jtisahassampi jtisatasahassampi, anekepi savaakappe anekepi vivaakappe anekepi savaavivaakappe " amutrsi evannmo eva gotto eva vao evamhro eva sukhadukkhapaisaved evamyupariyanto. So tato cuto amutra upapdi. Tatrpsi evannmo eva gotto eva vao evamhro eva sukhadukkhapaisaved evamyupariyanto. So tato cuto idhpapanno"ti. Iti skra sauddesa anekavihita pubbenivsa anussarmi. Aya kho me bhikkhave rattiy pahame yme paham vijj adhigat avijj vihat. Vijj uppann tamo vihato loko uppanno yath ta appamattassa tpino pahitattassa viharato.

the influence of right views with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus by means of the divine eye, purified & surpassing the human I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. "This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose as happens in one who is heedful, ardent, & resolute. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge

vicious path, destroys the male and female decoys. As time went a large number of wild animals came to growth and development.

Bhikkhus, this is only a simile to explain the meaning, A larage marshy land is a synonym for sensuality, many wild animals is a synonym for beings, a man with unwholesome thoughts is a synonym for Mra the defiler. Bhikkhus, the vicious path is a synonym for the wrong eightfold path, such as wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration. Male decoy is a synonym for greed and interest. Female decoy is a synonym for ignorance.

The man who desires the welfare and relief of the wild animals is a synonym for the Thus Gone One, worthy and rightfully enlightened. The peaceful path that brings peace and mental calm is a synonym for the Noble eightfold path: such as right view, right thoughts, right speech,

12. So eva samhite citte parisuddhe pariyodte anagae vigatpakkilese mudubhte kammaniye hite nejappatte

of the ending of the mental fermentations. I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is

sattna cutpaptaya citta abhininnmesi. So dibbena cakkhun visuddhena atikkantamnusakena satte passmi cavamne uppajjamne hne pate suvae dubbae sugate duggate, yathkammpage satte pajnmi:-

the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the

right actions, right livelihood, right effort, right mindfulness and right concentration. Thus bhikkhus, I have opened peaceful path, that brings mental peace and calm, the vicious path is closed up, the male decoy is removed, the female decoy is destroyed. What a Teacher could do out of compassion for his disciples, that I have done, There are roots of trees and empty houses. Bhikkhus, concentrate do not be negligent and repent later. This is our advice to you.

-----------------1.Upekhako,samu.

fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there

[BJT Page 296] [\x 296/]

was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task

"Ime vata bhonto satt kyaduccaritena samanngat, vacduccaritena samanngat, manoduccaritena samanngat, ariyna upavdak, micchdihik micchdihikammasamdn. Te kyassa bhed parammara apya duggati vinipta niraya upapann. Ime v pana bhonto satt kyasucaritena samanngat, vacsucaritena samanngat, manosucaritena samanngat, ariyna anupavdak, sammdihik sammdihikammasamdn. Te kyassa bhed

done. There is nothing further for this world.' "This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose as happens in one who is heedful, ardent, & resolute. "Suppose, monks, that in a forested wilderness there were a large low-lying marsh, in dependence on which there lived a large herd of

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

parammara sugati sagga loka upapann"ti. Iti dibbena cakkhun visuddhena atikkantamnusakena satte passmi cavamne uppajjamne hne pate suvae dubbae suggate duggate, yathkammpage satte pajnmi. Aya kho me bhikkhave rattiy majjhime yme dutiy vijj adhigat, avijj vihat, vijj uppann, tamo vihato loko uppanno, yath ta appamattassa tpino pahitattassa viharato.

deer; and a certain man were to appear, not desiring their benefit, not desiring their welfare, not desiring their rest from bondage. He would close off the safe, restful path that led to their rapture, and would open up a false path, set out a male decoy, place a female decoy, and thus the large herd of deer would eventually fall into ruin, disaster, & decimation. Then suppose that a certain man were to appear to that same large herd of deer, desiring their benefit, desiring their welfare, desiring their rest from bondage.

13. So eva samhite citte parisuddhe pariyodte anagae vigatpakkilese mudubhte kammaniye hite nejappatte savna khayaya citta abhininnmesi. So ida dukkhanti yathbhta abbhasi. Aya dukkhasamudayoti yathbhta abbhasi. Aya dukkhanirodhoti yathbhta abbhasi. Aya dukkhanirodhagmin paipadti yathbhta abbhasi. Ime savti yathbhta abbhasi. Aya savasamudayoti yathbhta abbhasi. Aya

He would open up the safe, restful path that led to their rapture, would close off the false path, take away the male decoy, destroy the female decoy, and thus the large herd of deer would eventually come into growth, increase, & abundance. "I have given this simile in order to convey a meaning. The meaning is this: 'The large, low-lying marsh' stands for sensuality. 'The large herd of deer' stands for beings. 'The man not desiring their benefit, not desiring their

savanirodhoti yathbhta abbhasi. Aya savanirodhagmin paipadti yathbhta abbhasi. Tassa me eva jnato eva passato kmsavpi citta vimuccittha. Bhavsavpi citta vimuccittha. Avijjsavpi citta vimuccittha. Vimuttasmi vimuttamiti a ahosi. 'Kh jti, vusita brahmacariya, kata karaya, npara itthatty'ti abbhasi. Aya kho me bhikkhave rattiy pacchime yme tatiy vijj adhigat, avijj vihat, vijj uppann, tamo vihato, loko uppanno, yath ta appamattassa tpino pahitattassa viharato.

welfare, not desiring their rest from bondage' stands for Mara, the Evil One. 'The false path' stands for the eightfold wrong path, i.e., wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, & wrong concentration. 'The male decoy' stands for passion & delight. 'The female decoy' stands for ignorance. 'The man desiring their benefit, desiring their welfare, desiring their rest from bondage' stands for the Tathagata, the Worthy One, the Rightly Self-awakened One. 'The safe, restful path that led to their rapture' stands for the noble eightfold path, i.e., right view, right resolve,

14. Seyyathpi bhikkhave arae pavane mahanta ninna pallala, tamena mahmigasagho upanissya vihareyya. Tassa kocideva puriso uppajjeyya anatthakmo ahitakmo ayogakkhemakmo, so yvssa maggo khemo sovatthiko ptigamanyo, ta magga pidaheyya vivareyya kummagga odaheyya okacara, hapeyya okacrika. -

right speech, right action, right livelihood, right effort, right mindfulness, & right concentration. "So, monks, I have opened up the safe, restful path, closed off the false path, removed the male decoy, destroyed the female. Whatever a teacher should do seeking the welfare of his disciples, out of sympathy for them that have I done for you. Over there are the roots of trees;

[BJT Page 298] [\x 298/]

over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into

Eva hi so bhikkhave mahmigasagho aparena samayena anayavyasana1 tanutta2 pajjeyya. Tasseva kho pana bhikkhave mahato migasaghassa kocideva puriso uppajjeyya atthakmo hitakmo yogakkhemakmo, so yvssa maggo khemo sovatthiko ptigamanyo, ta magga vivareyye pidaheyya kummagga, haneyya okacara, nseyya okacrika. Eva hi so bhikkhave mahmigasagho aparena samayena vuddhi virhi vepulla pajjeyya.

regret. This is our message to you." That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. See also: AN 4.259

15. Upam kho me aya bhikkhave kat atthassa vipanya. [PTS Page 118] [\q 118/] ayacevettha attho: mahanta ninna pallalanti kho bhikkhave kmnameta adhivacana mahmigasaghoti kho bhikkhave sattnameta adhivacana puriso anatthakmo ahitakmo ayogakkhemakmoti kho bhikkhave mrasseta ppimato adhivacana. Kummaggoti kho bhikkhave ahagikasseta

micchmaggassa adhivacana seyyathda: micchdihiy micchsakappassa micchvcya micchkammantassa micchjvassa micchvymassa micchsatiy micchsamdhissa. Okacaroti kho bhikkhave nandirgasseta adhivacana. Okacrikti kho bhikkhave avijjyeta adhivacana. Puriso atthakmo yogakkhemakmoti kho bhikkhave tathgatasseta adhivacana arahato sammsambuddhassa. Khemo maggo sovatthiko ptigamanyoti kho bhikkhave ariyasseta ahagikassa maggassa adhivacana. Seyyathda: sammdihiy sammsakappassa sammvcya sammkammantassa sammjvassa sammvymassa sammsatiy sammsamdhissa.

16. Iti kho bhikkhave vivao may khemo maggo sovatthiko ptigamanyo, pihito kummaggo, hato okacaro, nsit okacrik. Ya bhikkhave satthr karaya svakna hitesin anukampa updya, kata vo ta

may. Etni bhikkhave rukkhamlni, etni sugrni. Jhyatha bhikkhave, m pamdattha, m pacch vippaisrino ahuvattha. Aya vo amhka anussanti.

Idamavoca bhagav attaman te bhikkh bhagavato bhsita abhinandunti.

Dvedhvitakkasutta navama.

---------------------1.Anayavyasana , machasa. 2. Tanuttanti pada marammachahasagti piaka potthake na dissate.

[BJT Page 300] [\x 300/]

9 Kyagatsati Sutta (MN 119) [4 english translations]

Majjhimanikye/ Uparipasapi/ 2. Anupadavaggo/ 9. Kyagatsati sutta (MN 3.2.9) Kayagata-sati Sutta: Mindfulness Immersed in the Body Thanissaro Bhikkhu 1997 MAJJHIMA NIKYA III 2. 9. Kyagatsatisutta (119) Mindfulness established in the Body by Sister Upalavanna Motilal Banarsidass_MN Middle Length Sayings (I. B.

Eva me suta: eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme. Atha kho sambahulna bhikkhna pacchbhatta piaptapaikkantna upahnaslya sannisinnna sannipatitna ayamantar kath udapdi: acchariya vuso, abbhuta vuso, yvacida tena bhagavat jnat passat arahat sammsambuddhena kyagat sati bhvit bahulkat mahapphal vutt mahnisas'ti. Aya ca hida1 tesa bhikkhna antarkath vippakat hoti.

I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall when this discussion arose: "Isn't it amazing, friends! Isn't it astounding! the extent to which mindfulness immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees the worthy one, rightly self-awakened to be of great fruit & great benefit." And this discussion came to no

I heard thus. At one time the Blessed One lived in the monastery offered by Anthapiika in Jeta's grove in Svatthi. Then to the bhkikkhus assembled in the attendance hall after the mid-day meal, this talk arose. `Friends, it is wonderful, the Blessed One who knows and sees, is perfect and rightfully enlightened has said that mindfulness established in the body, developed and made much, brings much results and great results,' When this conversation was going on, the Blessed One got up from his seclusion, in the evening, approched the attendance hall, sat on the prepared seat and addressed the bhikkhus. `Bhikkhus, with what talk were you seated here and what was the other conversation?

Horner)_Vol 3_ Kyagatsati sutta _Eng

BPS_MN The Middle Length Discourses of the Buddha (Nanamoli & Bodhi)_ Kyagatsati sutta _Eng

Atha kho bhagav syanhasamaya patisalln vuhito yena upahnasl, tenupasakami.Upasakamitv paatte sane nisdi. Nisajja kho bhagav bhikkh mantesi: kyanuttha bhikkhave, etarahi kathya sannisinn k ca pana vo antar kath vippakat'ti. [PTS Page 089] [\q 89/] Idha bhante amhka pacchbhatta piaptapaikkantna upahnaslya

conclusion. Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic are you gathered together here? And what was the discussion that came to no conclusion?" "Just now, lord, after the meal, on returning from our alms round, we gathered at the

refer to attached file

Venerable sir, we were assembled in the attendance hall after the mid-day meal, then this talk arose. among us. Friends, it is wonderful, the Blessed One who knows and sees, is perfect and rightfully enlightened has said that mindfulness ofthe body in the body, developed

sannisinnna sannipatitna ayamattarkath udapdi: acchariya vuso, abbhuta vuso, yvacida tena bhagavat jnat passat arahat sammsambuddhena kyagat sati bhvit bahulkat mahapphal vutt mahnisas'ti. Aya no2 bhante antarkath vippakat. Atha bhagav anuppatto'ti.

meeting hall when this discussion arose: 'Isn't it amazing, friends! Isn't it astounding! the extent to which mindfulness immersed in the body, when developed & pursued, is said by the Blessed One who knows, who sees the worthy one, rightly self-awakened to be of great fruit & great benefit.' This was the discussion that had come to no conclusion when

and made much, brings much results and great results. When this conversation was going on, the Blessed One arrived.

Bhikkhus, mindfulness of the body in the body developed and made much in which manner brings much results and great results? The bhikkhu, gone to the forest, or to the root of a tree, or to an empty house, sits legs crossed, the body straight, and mindfulness established in front. Mindfully he breathes in or breathes out. Breathing in long knows, I breathe in long. Breathing out long knows, I breathe out long. Breathing in short knows, I breathe in short. Breathing out short knows, I breathe out short. Trains, calming the bodily determination I breathe in. Trains, calming the bodily determination I breathe out. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed.

Katha bhvit ca bhikkhave, kyagat sati katha bahulkat mahapphal hoti mahnisas: idha bhikkhave, bhikkhu araagato v rukkhamlagato v sugragato v nisdati pallaka bhujitv uju kya paidhya parimukha sati upahapetv. So satova assasati, sato3 passasati. Dgha v assasanto dgha assasmti pajnti. Dgha v passasanto dgha passasmti pajnti. Rassa v assasanto rassa assasmti pajnti, rassa v passasanto rassa passasmti pajnti. Sabbakyapaisaved assasissmti sikkhati, sabbakyapaisaved passasissmti sikkhati. Passambhaya kyasakhra assasissmti

the Blessed One arrived." [The Blessed One said:] "And how is mindfulness immersed in the body developed, how is it pursued, so as to be of great fruit & great benefit? "There is the case where a monk having gone to the wilderness, to the shade of a tree, or to an empty building sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out. "Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing

sikkhati, passambhaya kyasakhra passasissmti sikkhati. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati4 bhveti.

out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.' And as he remains thus heedful, ardent, & resolute, any Again, bhikkhus, the bhikkhu going knows, I go. Or standing knows, I stand. Or sitting knows, I sit. Or lying knows, I lie. In whatever manner his body is placed, that and that he knows When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed.

-------------------------1.Ayaca kho hida-sy. 3.Satova-smu,majasa. 2.Aya kho no-smu,majasa. 4.Kyagat sati-majasa.

memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. "Furthermore, when walking, the monk

Again the bhikkhu becomes aware, going forward or turning back, looking on, or looking about, bending or stretching, Becomes aware bearing the three robes and bowl, Becomes aware enjoying, drinking, eating or tasting. Becomes aware going, standing, sitting, lying, speaking, or keeping silence. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body

[BJT Page 240] [\x 240/]

discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he

Puna ca para bhikkhave, bhikkhu gacchanto v gacchmti pajnti. hito v hitomhti pajnti. Nisinno v nisinnomhti pajnti. Sayno v saynomhti pajnti. Yath yath v panassa kyo paihito hoti. Tath tath na pajnti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp,

discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly,

te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti. [PTS Page 090] [\q 90/] Puna ca para bhikkhave, bhikkhu abhikkante paikkante sampajnakr hoti. lokite vilokite sampajnakr hoti.Sammijite pasrite sampajnakr hoti. Saghipattacvaradhrae sampajnakr hoti. Asite pte khyite syite sampajnakr hoti. Uccrapassvakamme sampajnakr hoti. Gate hite nisinne sutte jgarite bhsite tuhibhve sampajnakr hoti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp te pahyanti: tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhvati.

grows unified & centered. This is how a monk develops mindfulness immersed in the body. "Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. "Furthermore, the monk reflects on this very body from the soles of the feet on up, from the

is developed.

Again, the bhikkhu abides reflecting this body up from the sole, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, urine, Just like a bag of provisions open on both sides, is filled up with various grains such as rice, paddy, green grams, beans, sesame, fine rice. A man who could see would pull it out and reflect, this is rice, this paddy, this green grams, this beans, this sesame, and this is fine rice. In the same manner the bhikkhu abides reflecting this body, up from the sole, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone

Puna ca para bhikkhave, bhikkhu imameva kya uddha pdatal adho kesamatthak tacapariyanta pra nnappakrassa asucino paccavekkhat: atthi imasmi kye kes lom

crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow,

nakh dant taco masa nahru ahi ahimij1 vakka hadaya yakana kilomaka pihaka papphsa anta antagua udariya karsa pitta semaha pubbo lohita sedo medo assu vas kheo sighik lasik mutta'nti.

kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.' Just as if a sack with openings at both ends were full of various kinds of grain wheat, rice, mung beans, kidney beans, sesame seeds, husked

marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints and urine. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed

Seyyathpi bhikkhave, ubhato mukh mtoi2 pr nnvihitassa dhaassa. Seyyathda: slna vhna mggna msna tilna taulna, tamena cakkhum puriso mucitv paccavekkheyya: ime sl, ime vih, ime mugg, ime ms, ime til, ime taul'ti. Evameva kho bhikkhave, bhikkhu imameva kya uddha pdatal adho kesamatthak tacapariyanta pra nnappakrassa asucino paccavekkhati: atthi imasmi kye kes lom nakh dant taco masa nahru ahi ahamij1 vakka hadaya yakana kilomaka pihaka papphsa anta antagua udariya karsa pitta semha pubbo lohita sedo medo assu vas kheo sighik lasik mutta'nti. Tassa eva

rice and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice'; in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.' And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household

Again the bhikkhu abides reflecting this body as elements in whatever posture it is. There are in this body, the elements, earth, water, fire and air. Just as a clever butcher or his apprenticewould be seated in a hut at the four crossroads with a killed cow dissecting it into small bits. In the same manner, in this body, there are the elements earth, water, fire and air. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the

appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti samdhiyati, evampi bhikkhave, bhikkhu kyagata sati bhveti. [PTS Page 091] [\q 91/] Puna ca para bhikkhave, bhikkhu imameva kya yathhita yathpaihita dhtuso paccavekkhati: atthi imasmi kye pahavdhtu podhtu tejodhtu vyodhtuti.

life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. "Furthermore, the monk contemplates this very body however it stands, however it is disposed in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.' Just as askilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up

body in the body is developed

Again, the bhikkhu reflects this body as a dead body thrown in the charnel ground, either after one day, two days or three days, bloated, turned blue and festering. This body too is subject to that same, has not gone beyond it. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed .

------------------------1.Ahimija-majasa. 2.Putoi-majasa.

into pieces, the monk contemplates this very body however it stands, however it is disposed in terms of properties: 'In this body there is the earth property, the liquid property,

Again, the bhikkhu abides reflectingthis body as a dead body thrown in the charnel ground eaten by hawks, vultures, dogs, foxes, or by various other living things. This body too is subject to that same, has not gone beyond it. Again, the bhikkhu abides reflectingthis body as a dead body thrown in the charnel ground eaten by hawks, vultures, dogs, foxes, or by various other living things. This body too is subject to that same, has not gone beyond it.

[BJT Page 242] [\x 242/]

the fire property, & the wind property.' And as he remains thus heedful, ardent, & resolute, any

Seyyathpi bhikkhave, dakkho goghtako v goghtakantevs v gvi vadhitv ctummahpathe1 khilaso2 vibhajitv3 nisinno assa, evameva kho bhikkhave, bhikkhu imameva kya yathhita yathpaihita dhtuso paccavekkhati: atthi imasmi kye

memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. "Furthermore, as if he were to see a corpse cast

pahavdhtu podhtu tejodhtu vyodhtu'ti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti.

away in a charnel ground one day, two days, three days dead bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'... "Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, Again, bhikkhus, the bhikkhu reflects this body as thrown in the charnel ground, as a skeleton with flesh and blood bound with nerves, as a skeleton without flesh, smeared with blood and bound with nerves, as a skeleton without flesh and blood, bound with nerves, as a skeleton not bound together, thrown here and there, the bones of the hands here and the bones of the legs there, the knee bone, the thigh bones, the hip bone, the back bone, and the skull thrown here and there. Then he considers, to this body too this same would happen, it has not gone beyond that.

Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chaaita ekhamata v dvhamata v thamata v uddhumtaka vinlaka vipubbakajta. So imameva kya upasaharati: 'ayampi kho kyo evadhammo evabhv eta anatto'ti.4 Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti.

vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones

When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed.

Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahata kkehi v khajjamna kulalehi v khajjamna gijjhehi v khajjamna

whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its

Again, bhikkhus, the bhikkhu reflects this body as thrown in the charnel ground, as bones turned

suvehi5 v khajjamna siglehi6 v khajjamna vividhehi v pakajtehi khajjamna. So imameva kya upasaharati: 'ayampi kho kyo eva dhammo evabhvi eta anatto'ti. Tassa eva appamattassa tpito pahitatassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti. [PTS Page 092] [\q 92/] Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahita ahikasakhalika samasalohita nahrusambandha. So imameva kya upasaharati: 'ayampi kho kyo evadhammo evabhv eta anatto'ti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti. Puna ca para bhikkhave, bhikkhu seyyathpi

future, such its unavoidable fate.' "And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. The Four Jhanas "Furthermore, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder saturated, moisture-laden, permeated within & without would nevertheless not drip; even so, the monk permeates... this very body with the rapture &

white the colour of shells, as rotted bones, as bones three years old, decayed and turned to dust Then he considers, to this body too this same would happen, it has not gone beyond that. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed.

Again the bhikkhu secluding the mind from sensual thoughts and defiling thoughts. With thoughts and thought processes, and with joy and pleasantness born of seclusion, abides in the first jhna. He pervades this body, perfects it and fills it up with joy and pleasantness born of seclusion. Does not leave a single spot untouched with that joy and pleasantness born of seclusion. Bhikkhus, like a bather or his apprentice, would place some bathing powder in a bronze vessel, would mix it sprinkling water and turning itinto a ball of lather. He would mix it well, until the lather becomes a ball and

passeyya sarra svathikya chahita ahikasakhalika nahrusambandha, so imameva kya upasaharati: 'ayampi kho kyo evadhammo evabhv eta anatto'ti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti. Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahita ahikasakhalika nimmasalohitamakkhita nahrusambandha, so imameva kya upasaharati: 'ayampi kho kyo Evadhammo evabhv eta anatto'ti. Tassa eva appamattassa tpino Pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti. Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahita ahikasakhalika

pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture & pleasure born from withdrawal. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. "And furthermore, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation internal assurance. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time & again, so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool

nothing would trickle down from it. In the same manner he would pervade this body, perfect itand fill it up with the joy and pleasantness born of seclusion, not leaving a single spot untouched with that joy and pleasantness. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed.

Again, the bhikkhu overcoming, thoughtsand thought processes, would bring the mind to a single point appeasing it internally. And without thoughts and thought processes and with joy and pleasantness born of concentration would abide in the second jhna. Then he would pervade this body, perfect it and fill it up with joy and pleasantness born of concentration. He would not leave a single spot untouched with that joy and pleasantness born of concentration. Like a deep pond without inlets from the east, west, north or south, is filled up with cool water

apagatamasalohita nahrusambandha, so imameva kya upasaharati: 'ayampi kho kyo evadhammo evabhv eta anatto'ti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti. Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahita ahikni apagatasambandhni disvidissu vikkhittni7 aena hatthahika aena pdahika aena jaghahika aena rahika.8 Aena kaahika aena pihikahaka9 aena sisakaha10 so imameva kya upasaharati: ayampi kho kyo evadhammo evabhv eta anattoti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti.

waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates... this very body with the rapture & pleasure born of composure. There is nothing of his entire body unpervaded by rapture & pleasure born of composure. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. "And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' He permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are

springing from the bottom. Rain water too would not enter it. The cool water coming up, would fill it flowing all round and completing it, not leaving a single spot untouched by that cold water. In the same manner he pervades this body, perfects it and fills it up with joy and pleasantness born of concentration. Would not leave a single spot untouched with the joy and pleasantness born of concentration. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed ...

Again, the bhikkhu, with equanimity to joy and detachment, would abide mindful and aware, experiencing pleasantness too with the body and abide in the third jhna. To this the noble ones say abiding in pleasantness with equanimity. Then he pervades this body, perfects it, fills it up with pleasantness devoid of joy. Wouldnot leave a single spot untouched with that

-------------------------1.Catumahpathe-majasa. 4.Eva anattoti-smu,majasa 2.Palaso-sy. 5.Sunakhehi-smu,majasa. 3.Paivibhavijitv-sy,[PTS. 6.]Siglehi-majasa,sy. 7.Dis vidis vikkhitoti-sy. 8.ruhika-majasa,sy. 9.Pihihika-smu,majasa. 10.Visadisapadni majasa potthake dissante.

permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates... this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly,

pleasantness devoid of joy. Like, ofblue, red and white lotuses that grow in a pond, some areborn, grow, develop, nourish and bloomin the water. Their tops and roots are pervaded with the cold water and they do not have a place not touched with the cold water. In the same manner he pervades this body, perfects it, and fills it up with pleasantness devoid of joy, touchingeverything with that pleasantness. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed.

[BJT Page 244] [\x 244/]

grows unified & centered. This is how a monk develops mindfulness immersed in the body.

Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahita ahikni setni sakhavapanibhni1 so imeva kya upasaharati: ayampi kho kyo evadhammo evabhv eta anattoti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti.

"And furthermore, with the abandoning of pleasure & pain as with the earlier disappearance of elation & distress he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not

Again the bhikkhu, dispelling pleasantness and unpleasantness, and earlier over coming, pleasure and displeasure, with mindfulness purified with equanimity abides in the fourth jhna. Then. he sits pervading the whole body with that pure and clean mind, not leaving out any spot. Like a man who has covered himself with a white cloth together with the head,

Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahita ahikni pujakitni2, terovassikni, so imeva kya upasaharati: ayampi kho kyo evadhammo evabhv eta anattoti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti.

extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. Fullness of Mind "Monks, whoever develops & pursues

without leaving out anything. In the same manner he sits pervading the whole body with that pure clean mind, not leaving out any spot untouched with the pure clean mind. When he abides diligent to dispel, worldly thoughts and recollections fade and his mind gets established in a single point concentrated. Bhikkhus, in this manner too mindfulness of the body in the body is developed.

Bhikkhus, to whomever bhikkhu mindfulness of the body in the body are developed and made much his thoughts of merit are intense with knowledge. Bhikkhus, just as whoseever mind is intensely spread to the great ocean, to him all rivulets are bent to the great ocean. In the same manner to whomever bhikkhu mindfulness of the body in the body is developed and made much his thoughts of merit are intense with knowledge. Bhikkhus, to whomever bhikkhu mindfulness of the body in the body is not developed and not made much, Death finds access to him. Death finds a sign in him. *1)

Puna ca para bhikkhave, bhikkhu seyyathpi passeyya sarra svathikya chahita ahikni ptni cuakajtni, so imeva kya upasaharati: ayampi kho kyo evadhammo evabhv eta anattoti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti.

mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, in the same way, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. "In whomever mindfulness immersed in the body is not developed, not pursued, Mara gains

Puna ca para bhikkhave, bhikkhu vivicce va kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja viharati. So imameva kya vivekajena ptisukhena abhisandeti parisandeti paripreti parippharati. Nssa kici sabbvato kyassa vivekajena pitisukhena apphua hoti. Seyyathpi bhikkhave, dakkho nahpako3 v nahpakantevs v kasathle nahnyacuni kiritv udakena paripphosaka sanneyya. Sssa4 nahnyapi snehnugat snehaparet santarabhir phuh snehena, na ca pagghari. Evameva kho bhikkhave, bhikkhu imameva kya vivekajena ptisukhena [PTS Page 093] [\q 93/] abhisandeti, parisandeti, paripreti, parippharati. Nssa kici sabbvato kyassa vivekajena ptisukhena apphua hoti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp, te pahiyant. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati evampi bhikkhave, bhikkhu kyagata sati bhveti.

entry, Mara gains a foothold. "Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, monks would the heavy stone ball gain entry into the pile of wet clay?" "Yes, lord." "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. "Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?" "Yes, lord." "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. "Now, suppose that there were an empty,

Like a man putting a huge stone in a lump of wet mud. Bhikkhus, would the huge stone find access into the lump of wet mud?

Venerable sir, it would. find access.

In the same manner, bhikkhus, a man come to a dry sapless log with an overcover, saying, I will light a fire, and make fire. Bhikkhus, that man, come to the dry sapless log of wood with the overcover rubbing it with the overcover would he light a fire and make fire?

Venerable sir, he would light a fire.

Bhikkhus, in the same manner, to whomever bhikkhu mindfulness of the body in the body is not developed and not made much, Death finds access to him. Death finds a sign in him. [1] Like when there is an empty water vessel standing upright a man comes with a load of water. Bhikkhus, would it be possible for that man to fill the water vessel?

hollow water-pot set on a stand, and a man were Puna ca para bhikkhave, bhikkhu vitakkavicrana vpasam ajjhatta sampasdana cetaso ekodibhva avitakka avicra samdhija ptisukha dutiya jhna upasampajja viharati. So imeva kya samdhijena ptisukhena abhisandeti, parisandeti, paripreti, parippharati, nssa kici sabbvato kyassa samdhijena pitisukhena apphua hoti. Seyyathpi bhikkhave, udakarahado gambhro ubabhidodako, tassa nevassa puratthimya disya udakassyamukha, na pacchimya disya udakassyamukha5, na uttarya disya udakassyamukha, na dakkhiya disya udakassyamukha, devo ca na klena kla samm dhra anuppaveccheyya. Atha kho tamhva udakarahad st vridhr ubabhijjitv6 tameva udakarahada stena vrin abhisandeyya parisandeyya paripreyya paripphareyya, nssa kici sabbvato udakarahadassa stena vrin apphua assa. Evameva kho bhikkhave, bhikkhu imameva to come along carrying a load of water. What do you think would he get a place to put his water?" "Yes, lord." "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. "Now, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think would that light ball of string gain entry into that door panel made entirely of heartwood?" "No, lord." "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. "Now, suppose that there were a wet, sappy piece of timber, and a man were to come along In the same manner bhikkhus, to whomever bhikkhu mindfulness of the body in the body is developed and made much, Death will not find access to him. Death will not find a sign in him. Venerable sir, it would not.' Bhikkhus, in the same manner, to whomever bhikkhu mindfulness of the body in the body is developed and made much, Death will not find access to him. Death will not find a sign in him. Like a man who would put a small ball of thread on a well formed cross bar. Bhikkhus, do you think it would find access in the well formed cross bar? Bhikkhuz, in the same manner to whomever bhikkhu mindfulness of the body in the body is not developed and not made much, Death finds access to him. Death finds a sign in him. Yes, venerable sir, it would be possible.

kya samdhijena ptisukhena abhisandeti parisandeti paripreti parippharati. Nssa kici sabbvato kyassa samdhijena ptisukhena apphua hoti. Tassa eva appamattassa tpino pahitattassa virato ye gehasit sarasasakapp te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisditi, ekodi hoti, samdhiyati. Evampi bhikkhave, bhikkhu kyagata sati bhveti

with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?" "No, lord." "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. "Now, suppose that there were a water-pot set

Like a man come to a wet sappy log with an overcover, saying, I will light a fire, and make fire. Bhikkhus, that man, come to the wet sappy log of wood with the overcover rubbing it with the overcover would he light a fire and make fire?

Venerable sir, he would not light a fire.

Bhikkhus, in the same manner, to whomever bhikkhu mindfulness of the body in the body is developed and made much, Death will not find access to him. Death will not find a sign in him. Like when there is a water vessel standing upright full to the brim, a man comes with a load of water. Bhikkhus, would it be possible for that man to fill the water vessel?

-----------------------1.Sakhavaapaibhgni-majasa. 3.Nahpako-majasa 2.Pujakajtni-sy. 4.Sya-majasa 5.Udakassyumukha-[PTS. 6.]Ubbhijitv-smu.

on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think would he get a place to put his water?" "No, lord." "In the same way, in whomever mindfulness

[BJT Page 246] [\x 246/]

immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. No, venerable sir, it would not be possible.

Puna ca para bhikkhave, bhikkhu ptiy ca virg upekkhako ca viharati sato ca sampajno, sukhaca kyena paisavedeti. Ya ta ariy cikkhanti: upekkhako satim sukhavihrti, ta

An Opening to the Higher Knowledges "When anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns In the same manner bhikkhus, to whomever bhikkhu mindfulness of the body in the body is developed and made much, Death will not find

tatiya jhna upasampajja viharati. So imameva kya nipptikena sukhena abhisandeti parisandeti paripreti parippharati. Nssa kici sabbvato kyassa nipptikena sukhena apphua hoti, seyyathpi bhikkhave, uppaliniya v paduminiya v puarkiniya v appekaccni uppalni v padumni v puarkni v udake jtni udake savaddhni udaknuggatni anto [PTS Page 094] [\q 94/] nimuggaposin. Tni yva ca agg yva ca ml stena vrin abhisannni parisannni pariprni paripphuni. Nssa kici sabbvata uppalna v padumna v puarkna v stena vrin apphua assa. Evameva kho bhikkhave, bhikkhu imameva kya nipptikena sukhena abhisandeti parisandeti paripreti parippharati, nssa kici sabbvato kyassa nipptikena sukhena apphua hoti. Tassa eva appamattassa tpino pahitattassa viharato ye gehasit sarasakapp te pahyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi bhikkhave,

his mind to know & realize, he can witness them for himself whenever there is an opening. "Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?" "Yes, lord." "In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. "Suppose there were a rectangular water tank set on level ground, bounded by dikes brimful of water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, would water spill out?" "Yes, lord." "In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can

access to him. Death will not find a sign in him.

Mindfulness of the body in the body developed and made much, directed for the realization of

whatever higher knowledge, becomes the eye witness in that and that sphere. As there is a vessel with water filled to the brim, then a strong man comes, in whatever manner he considers, about it, it's water.

Mindfulness of the body in the body developed and made much, when directed for the realization of

whatever higher knowledge, it becomes the eye witness in that and that sphere. [2] As on level ground, there is a square pond with embankments, filled to the brim, a strong man comes and opens the enbankments in some manner, isn't it water that comes out?

Venerable sir, it is water?

bhikkhu kyagata sati bhveti.

witness them for himself whenever there is an opening. Bhikkhus, in the same manner mindfulness of the body in the body developed and made much, when directed for the realization of

Puna ca para bhikkhave, bhikkhu sukhassa ca pahn dukkhassa ca pahn pubbe va somanassadomanassna atthagam adukkha asukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. So imameva kya parisuddhena cetas pariyodtena pharitv nisinno hoti, nssa kici sabbvato kyassa parisuddhena cetas pariyodtena apphua hoti. Seyyathpi bhikkhave, puriso odtena vatthena sassa prupitv nisinno assa, nssa kici sabbvato kyassa odtena vatthena apphua assa. Evameva kho bhikkhave, bhikkhu imameva kya parisuddhena cetas pariyodtena pharitv nisinno hoti. Nssa tici sabbvato kyassa parisuddhena cetas pariyodtena apphua hoti. Tassa eva appamattassa tpito pahitattassa viharato ye gehasit sarasakapp te pahiyanti. Tesa pahn ajjhattameva citta santihati, sannisdati, ekodi hoti, samdhiyati. Evampi kho bhikkhave,

"Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, so that a skilled driver, a trainer of tamable horses, might mount and taking the reins with his left hand and the whip with his right drive out & back, to whatever place & by whichever road he liked; in the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. (Ten Benefits) "Monks, for one in whom mindfulness immersed in the body is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, & well-undertaken, ten benefits can be expected. Which ten? [1] "He conquers displeasure & delight, and

whatever higher knowledge, it becomes the eye witness in that and that sphere. As on level ground, on the four crossroads, stands a carriage yoked to thoroughbreds, ready with whip and reins. A trainer of horses comes, ascends the carriage and taking the reins in the left hand and the whip in the right, goes where he likes and recalls. In the same manner mindfulness of the body in the body developed and made much, directed for the realization of

whatever higher knowledge, becomes the eye witness in that and that sphere.

Bhikkhus, mindfulness of the body in the body, practised, developed, made much, made the vehicle, made the foundation, indulged in the practise with aroused effort, I declare ten

bhikkhu kyagata sati bhveti.

displeasure does not conquer him. He remains victorious over any displeasure that has arisen.

benefits. What are the ten?

Yassa kassaci bhikkhave, kyagat sati bhvit bahulkat antogadh tassa1 kusal dhamm ye keci vijjbhgiy. Seyyathpi bhikkhave, yassa kassaci mahsamuddo cetas phuo, antogadh .Tassa1 kunnadiyo y kci samuddagam. Evameva kho bhikkhave, yassa kassaci kyagatsati bhvit bahulkat antogadh tassa kusal dhamm ye keci vijjbhgiy.

[2] "He conquers fear & dread, and fear & dread do not conquer him. He remains victorious over any fear & dread that have arisen. [3] "He is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful language; he is the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly.

Overcoming whatever dislikes lives with like and dislike Overcoming whatever fears lives without fears. Endures cold and heat, hunger and thirst, the sting of gadflies and yellow flies, the heat of the air, the sting of serpents and creepings, badly enunciated words with hurtful contacts. Endures bodily unpleasant feelings that are sharp piercing and unwelcome Becomes a quick and easy gainer of the four jhnas, the high and pleasant abidings of the mind, here and now. Partakes of various supernormal powers, such as one becomes many and many becomes one. Goes unobstructed across walls, embankments, rocks, like going in space. Dives in and out of earth as though in water. Goes unbroken on water as though on earth. Abides in space like birds large and small. Touches and rubs off with the hand, even the moon and sun, so powerful as they are. Thus wields power with the body as far as the world of Brahm. With the heavenly ear purified beyond human hears

Yassa kassaci bhikkhave, bhikkhuno kyagat sati abhvit abahulkat, labhati tassa mro otra, labhati tassa mro rammaa.

[4] "He can attain at will, without trouble or difficulty, the four jhanas heightened mental states providing a pleasant abiding in the here & now.

------------------------1.Antogadhvssa-majasa.

[5] "He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He

[BJT Page 248] [\x 248/]

vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He

Seyyathpi bhikkhave, puriso garuka silgula allamattikpuje pakkhipeyya, ta

dives in & out of the earth as if it were water. He walks on water without sinking as if it were

kimmaatha bhikkhave, api nu ta garuka silgula allamattikpuje labhetha otranti. Eva bhante. [PTS Page 095] [\q 95/] Evameva kho bhikkhave, yassa kassaci kyagat sati abhvit abahulkat, labhati tassa mro otra labhati tassa mro rammaa.

dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds. [6] "He hears by means of the divine ear-element, purified & surpassing the human both kinds of sounds: divine &

both sounds, heavenly and human, far and near. Penetrates and sees the minds of other beings. Sees the greedy mind, the not greedy mind, the angry mind, the not angry mind, the deluded mind and the not deluded mind. Knows the contracted mind, the distracted mind, the developed mind, the undeveloped mind, the noble mindand the mind without compare. Knows the concentrated mind, the unconcentrated mind, the released mind and the unreleased mind. Recollects the manifold previous births. Such as one birth, two births ... re ... . with all modes and details the various previous births. With the purified heavenly eye beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly, in good and bad states.

Seyyathpi bhikkhave, sukkha kaha kopa, atha puriso gaccheyya uttarrai dya aggi abhinibbattessmi1. Tejo ptukarissmti2. Ta kimmaatha bhikkhave, api nu so puriso amu sukkha kaha kopa uttarrai adya abhimatthento aggi abhinibbatteyya tejo ptukareyyti.

human, whether near or far. [7] "He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind

Eva bhante.

without aversion. He discerns a mind with delusion as a mind with delusion, and a mind

Evameva kho bhikkhave, yassa kassaci kyagat sati abhvit abahulkat, labhati tassa mro otra labhati tassa mro rammaa.

without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind,

Sees beings according to their actions. Destroying desires, the mind released from desires and released through wisdom, here and now by oneself realizing abides.

Seyyathpi bhikkhave, udakamaiko ritto

and an unenlarged mind as an unenlarged mind.

tuccho dhre hapito, atha puriso gaccheyya udakabhra dya. Ta kimmaatha bhikkhave, api nu so puriso labhetha udakassa nikkhepananti.

He discerns an excelled mind [1] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a

Bhikkhus, mindfulness of the body in the body, practised, developed, made much, made the vehicle, made the foundation, indulged in the practise with aroused effort, I declare these ten benefits.

Eva bhante.

released mind as a released mind, and an unreleased mind as an unreleased mind. The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One

Evameva kho bhikkhave, yassa kassaci kyagat sati abhvit abahulkat, labhati tassa mro otra labhati tassa mro rammaa.

[8] "He recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred

[1] To whomever bhikkhu mindfulness of the body in the body is not developed and made much, Death finds access to him (yassa kassaci bhikkhave, bhikkhuno kyagat sati abhvit abahultak labhati tassa Mro otara. labhati tassa Mro rammana). Mra though alluded to a supernormal being, here it means the defilements in the thoughts of the bhikkhu.

Yassa kassaci bhikkhave, kyagat sati bhvit bahulkat, na tassa labhati mro otra, na tassa labhati mro rammaa. Seyyathpi bhikkhave,puriso lahuka suttagua sabbasramaye aggalaphalake pakkhipeyya. Ta kimmaatha, bhikkhave, api nu so puriso ta lahuka suttagua sabbasramaye aggalaphalake labhetha otranti.

thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction & expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to

[2] Mindfulness of the body in the body developed and made much, when directed to the realization of whatever higher knowledge, it becomes the eye witness in that and that sphere (yassa kassaci bhikkhave kyagat sati bhvit

No heta bhante,

such a clan, had such an appearance. Such was my food, such my experience of pleasure &

Evameva kho bhikkhave, yassa kassaci

pain, such the end of my life. Passing away

kyagat sati abhvit abahulkat, labhati tassa mro otra labhati tassa mro rammaa.

from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes & details.

bahulkat, so yassa yassa abhi sacchikaranyassa dhammassa citta abhininnmeti abhisacchikiriyya tatra tatr'eva sakkhibhavyata ppunti sati sati yatane)' The thorough development of mindfulness of the body in the body, leads the bhikku for the realization of the higher knowledges. It is said that, developed mindfulness is the eyewitness of those higher knowledges. There is no other evidence of these attainments.

Seyyathpi bhikkhave, alla kaha sasneha, atha puriso gaccheyya uttari dya aggi abhinibbattesasmi tejo ptukarissmiti.Ta [PTS Page 096] [\q 96/] kimmaatha, bhikkhave, api nu so puriso amu alla kaha sasneha uttarrai dya abhimanthento aggi abhinibbatteyya tejo ptukareyyti.

[9] "He sees by means of the divine eye, purified & surpassing the human beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence

No heta bhante.

of wrong views with the break-up of the body, after death, have re-appeared in the plane

Evameva kho bhikkhave, yassa kassaci kyagat sati abhvit abahulkat, labhati tassa mro otra labhati tassa mro rammaa.

of deprivation, the bad destination, the lower realms, in hell. But these beings who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who

-------------------------1.Abhinibbattissmi-sy. 2.Tejodhtu karissmti-sy.

held right views and undertook actions under the influence of right views with the break-up of the body, after death, have re-appeared in the good destinations, in the

[BJT Page 250] [\x 250/]

heavenly world.' Thus by means of the

divine eye, purified & surpassing the human Seyyathpi bhikkhave, udakamaiko pro udakassa samatittiko kkapeyyo dhre hapito, atha puriso gaccheyya udakabhra dya. Ta kimmaatha bhikkhave, api nu so puriso labhetha udakassa nikkhepananti. he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. [10] "Through the ending of the mental effluents, he remains in the effluent-free No heta bhante. awareness-release & discernment-release, having known and made them manifest for Evameva kho bhikkhave, yassa kassaci kyagato sati bhvit bahulikat, na tassa labhati mro otra, na tassa labhati mro rammaa. himself right in the here & now. "Monks, for one in whom mindfulness immersed in the body is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, & Yassa kassaci bhikkhave, kyagat sati bhvit bahulkat, so yassa yassa abhi sacchikarayassa dhammassa citta abhininnmeti abhi sacchikiriyya. Tatra tatrave sakkhibhabbata1 pputi sati sati yatane. well-undertaken, these ten benefits can be expected." That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. Note 1. Excelled mind: A mind that is not at Seyyathpi bhikkhave, udakamaiko pro udakassa samatittiko kkapeyyo dhre hapito, the most excellent level, as it can be excelled by another.

tamena balav puriso yato yato vajjeyya2, gaccheyya udakanti. [PTS Page 097] [\q 97/] Eva bhante.

Evameva kho bhikkhave, yassa kassaci kyagat sati bhvit bahulkat, so yassa yassa abhi sacchikarayassa dhammassa citta abhininnmeni abhi sacchikiriyya. Tatra tatrava sakkhibhabbata pputi sati sati yatane.

Seyyathpi bhikkhave, same bhmibhge caturass pokkharai3 assa ibaddh4 pr udakassa samatittik kkapeyy. Tamena balav puriso yato yato i muceyya5, gaccheyya udakanti.

Eva bhante.

Evameva kho bhikkhave, yassa kassaci kyagat sati bhvit bahulkat, so yassa yassa abhi sacchikarayassa dhammassa citta abhininnmeti abhi sacchikiriyya. Tatra

tatreva sakkhibhabbata pputi sati sati yatane.

Seyyathpi bhikkhave, subhmiya ctummahpathe jaaratho yutto assa hito odhastapatodo6. Tamena dakkho yoggcariyo assadammasrathi abhiruhitv vmena hatthena rasmiyo gahetv dakkhiena hatthena patoda7 gahetv yenicchaka yadicchaka sreyypi paccsreyypi8 evameva kho bhikkhave, yassa kassaci kyagat sati bhvit bahulkat, so yassa yassa abhi sacchikarayassa dhammassa citta abhininnmeti abhi sacchikiriyya, tatra tatreva sakkhi bhabbata pputi sati sati ayatane.

-------------------------1.Sakkhibyata-sy. 5.i paccheyya-sy. Sakkhivyata-[PTS. 6.]Ubhantarapaodo-sy. 2.pajjeyya-sy. 7.Paoda-sy. vijjheyya-[PTS 8.]Yadicchaka yadicchaka sreyya-sy. 3.Pokkharai-smu. 4.ibandh-majasa

[BJT Page 252] [\x 252/]

Kyagatya bhikkhave, satiy sevitya bhvitya bahulkatya ynikatya vatthukatya anuhitya parivtya susamraddhya ime dasnisas pikakh. Katame dasa:

Aratiratisaho hoti, na ca ta arati sahati, uppanna arati abhibhuyya viharati, bhayabheravasaho hoti, na ca ta bhayabherava sahati, uppanna bhayabherava ahibhuyya viharati, khamo hoti stassa uhassa jighacchya pipsya asamakasavttapasirisapa samphassna duruttna durgatna vacanapathna uppannna srrikna vedanna dukkhna tippna kharna kaukna astna amanpna paharna adhivsakajtiko hoti. Catunna jhnna bhicetasikna dihadhammasukhavihrna [PTS Page 098] [\q 98/] nikmalbh hoti akicchalbh akasiralbh.

So anekavihita iddhividha1 paccanubhoti. Ekopi hutv bahudh hoti. Bahudhpi hutv eko hoti. vbhva tirokua tiropkra tiropabbata asajjamno gacchati seyyathpi kse. Pahaviypi ummujjanimmujja karoti seyyathpi udake. Udakepi abhijjamne2. Gacchati seyyathpi pahaviya. ksepi pallakena kamati seyyathpi pakkh sakuo. Imepi candimasuriye evamahiddhike evamahnubhve pin parimasati parimajjati. Yva brahmalokpi kyena vasa vatteti. Dibbya sotadhtuy visuddhy atikkantamnusikya ubho sadde suti: dibbe ca mnuse ca ye dre santike ca. Parasattna parapuggalna cetas ceto paricca pajnti: sarga v citta sarga cittanti pajnti. Vtarga v citta vtarga cittanti pajnti. Sadosa v citta sadosa cittanti pajnti. Vtadosa v vtadosa cittanti pajnti. Samoha v citta samoha cittanti pajnti. Vtamoha v citta vitamoha cittanti

pajnti. Sakhitta v citta sakhitta cittanti pajnti. Vikkhitta v citta vikkhitta cittanti pajnti. Mahaggata v citta mahaggata cittanti pajnti. Amahaggata v citta amahaggata cittanti pajnti. Sauttara v citta sauttara cittanti pajnti. Anuttara v citta anuttara cittanti pajnti. Samhita v citta samhita cittanti pajnti. Asamhita v citta asamhita cittanti pajnti. Vimutta v citta vimutta cittanti pajnti. Avimutta v citta avimutta cittanti pajnti.

-------------------------1.Iddhividhi-sy. 2.Abhijjamno-smu.

[BJT Page 254] [\x 254/]

So anekavihita pubbenivsa anussarati. Seyyathda: [PTS Page 099] [\q 99/] ekampi jti dvepi jtiyo tissopi jtiyo catassopi jtiyo pacapi jtiyo dasapi jtiyo visampi jtiyo

tisampi jtiyo cattrsampi jtiyo pasampi jtiyo jtisatampi jtisahassampi jtisatasahassampi anekepi savaakappe anekepi vivaakappe anekepi savaavivaakappe, amutrsi evannmo evagotto evavao evamahro evasukhadukkhapaisaved evamyupariyanto. So tato cuto amutra udapd2, tatrpsi evanmo evagotto evavao evamahro evasukhadukkhapaisaved evamyupariyanto. So tato cuto idhupapanno'ti, iti skra sauddesa anekavihita pubbenivsa anussarati. Dibbena cakkhun visuddhena atikkantamnusakena satte passati cavamne upapajjamne hne pate suvae dubbae sugate duggate yathkammpage satte pajnti. savna khay ansava cetovimutti pavimutti diheva dhamme saya abhi sacchikatv upasampajja viharati. Kyagatya bhikkhave, satiy sevitya bhvitya bahulikatya ynkatya vatthukatya

anuhitya paricitya susamraddhya ime dasnisas pikakhti.

Idamavoca bhagav. Attamn te bhikkh bhagavato bhsita abhinandunti.

Kyagatsati sutta navama.

[BJT Page 256] [\x 256/]

10 Mahsunnata Sutta (MN 122) [4 english translations]

Majjhimanikye/ Uparipasapi/ 3. Suatavaggo/ 2. Mahsuata sutta (MN 3.3.2) Maha-suata Sutta: The Greater Discourse on Emptiness Thanissaro Bhikkhu
2

MAJJHIMA NIKYA III III. 3. 2. Mahsuatasutta (122) The Longer Discourse on Voidness

Motilal Banarsidass_MN Middle Length

Translator's Introduction This sutta gives many valuable lessons on practical issues surrounding the attempt to develop an internal meditative dwelling of emptiness, to maintain it, and to see it through to Awakening. Some of these issues include the need for seclusion as a conducive setting for the practice, types of conversation and thinking that are beneficial and harmful for the practice, the dangers of being distracted by visitors, and the proper attitude to have toward one's teacher. However, for an explanation of emptiness in and of itself, it's necessary to look elsewhere in the Canon. There you find emptiness approached from three perspectives, treating it (1) as a meditative dwelling, (2) as an attribute of objects, and (3) as a type of awareness-release. The first approach is obviously the most immediately relevant to the discussion in this sutta, but in fact all three approaches play a role here. Emptiness as a meditative dwelling is most fully discussed in MN 121. Essentially, it boils down to the ability to center the mind in a particular mode of perception, to maintain it there, and then to notice the absence and presence of disturbance within that mode. The process starts with perceptions of one's external surroundings village, wilderness, the earth property and then moves internally to the four formless states, the "themeless concentration of awareness," and finally to release from all mental fermentation. Each step is compared to the one preceding it to see how its more refined perception engenders less disturbance. For instance, if you move from a perception of the wilderness to a perception of earth, the first step is to settle and "indulge" in that perception. Then you notice what types of disturbance have been abandoned in the move from the perception of wilderness to the perception of earth for example, all thought of the dangers of wilderness are gone and then to see what disturbances remain based on the latter perception. Then you abandon the perception causing those disturbances and move on to a more refined level of perception. This process is pursued until it arrives at the "themeless concentration of awareness." When noting that even this refined level of concentration is fabricated, inconstant, and subject to cessation, one gains total release from all mental fermentations and the disturbances that would arise based on them. This is the level of emptiness that is "superior and unsurpassed," and is apparently what the Buddha is referring to in this sutta when he says that by "not attending to any themes, he enters & remains in internal emptiness."

 2005 Eva me suta: eka samaya bhagav sakkesu viharati kapilavatthusmi nigrodhrme. Atha kho bhagav pubbanhasamaya nivsetv pattacvara dya kapilavatthu piya pvisi. Kapilavatthusmi piya caritv pacchbhatta piaptapaikkanto yena kakhemakassa sakkassa vihro, tenupasakami divvihrya. Tena kho pana I have heard that on one occasion the Blessed One was staying among theSakyans at Kapilavatthu in the Banyan Park. Then in the early morning, the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the dwelling of Kala-khemaka the Sakyan for

by Sister Upalavanna I heard thus. At one time the Blessed One lived with the Sakyas in Nigrodha's monastery in Kapilavatthu. The Blessed One put on robes in the morning, taking bowl and robes entered Kapilavatthu for alms. Gone the alms round and after the meal was over, approached the Sakya Klakhemaka'smonastery to spend the day. At that time many beds and seats were arranged in the Sakya Klakhemaka's monastery. It

Sayings (I. B. Horner)_Vol 3_ Mahsuata sutta _Eng

BPS_MN The Middle Length Discourses of the Buddha (Nanamoli &

Notice that in every step along the way of this process, the emptiness is the lack of disturbance experienced in a particular mind state. This means that the mind state is to be perceived simply as an example of the presence and absence of stress. In other words, emptiness in this sense relates directly to the second of the three characteristics stress or suffering. The pursuit of this emptiness relates to the four noble truths, as it looks for the causes of stress and uses tranquility together with insight to abandon those causes in a quest to put a total end to suffering. Emptiness in its second meaning, as an attribute of objects, is most fully discussed in SN 35.85. That sutta describes emptiness as meaning the lack of self or anything pertaining to a self in the internal and external sense media. Whatever sense of self that may surround these objects is not inherent in them, and is instead simply the result of one's own penchant for "I-making" and "my-making." Seeing the artificiality of "I-making" and "my-making" in this way helps lead to a sense of disenchantment with these "makings," thus helping to abandon any clinging associated with them. Thus emptiness in this sense relates directly to the third of the three characteristics: not-self. However, just as the three characteristics are not radically separate from one another everything stressful is for that reason not-self the practical application of this sense of emptiness is not radically different from the first. As SN 12.15 points out, when one no longer latches onto any idea of "my self," one sees phenomena within and without simply as examples of stress arising and passing away. To practice meditation from this perspective seeing each state of concentration as an example of stress arising and passing away is to develop emptiness as a meditative dwelling. Emptiness in its third meaning, as a type of awareness-release, is an application of emptiness in its second. MN 43 describes this state of concentration as follows: "There is the case where a monk having gone into the wilderness, to the root of a tree, or into an empty dwelling considers this: 'This is empty of self or of anything pertaining to self.'" It adds that this awareness-release is different from the awareness-release that results when one doesn't attend to any themes. Thus this state of concentration cannot be entirely equated with the emptiness as a meditative dwelling mentioned in this sutta. MN 106 further adds that if one frequently abides in the emptiness awareness-release, one may either attain the dimension of nothingness one of the formless states or be committed to the discernment that will lead to Awakening. The first of these two alternatives is another way in which emptiness as an awareness-release differs from emptiness as a meditative dwelling as defined in MN 121. However, because the standard definition of discernment is seeing phenomena in terms of the four noble truths, the second alternative being committed to discernment would apparently follow the same pattern suggested by SN 12.15, above. In other words, as one no longer perceives phenomena in terms of self, one tends to view them simply as examples of stress arising and passing away. So, again, this third meaning of emptiness, like the second, eventually leads in practice back to the first. As MN 43 notes, when one attains full awakening, the themeless awareness-release and the emptiness awareness-release come to differ only in name, and not in actuality. In reading the following sutta, you will notice that the various meanings of emptiness will fit some contexts better than others. Still, it is important to remember that in the course of practice, all three meanings are related and all will inevitably play a role in Awakening.

samayena kakhemakassa vihre sambahulni sensanni paattni honti. Addas kho bhagav kakhemakassa sakkassa vihre sambahulni [PTS Page 110] [\q 110/] sensanni paattni. Disvna bhagavato etadahosi: sambahulni kho kakhemakassa sakkassa vihre sensanni paattni sambahul nu kho idha bhikkhu viharantti.

the day's abiding. Now at that time many resting places had been prepared in Kala-khemaka the Sakyan's dwelling. The Blessed One saw the many resting places prepared there and, on seeing them, the thought occurred to him, "There are many resting places prepared here. Do many monks live here?" Now at that time Ven. Ananda, together with

occurred to the Blessed One: Many beds and seats are arranged in the Sakya Klakhemaka's monastery. There should be many bhikkhus abiding here.

Bodhi)_ Mahsuata sutta _Eng

refer to attached file

At that time venerable nanda was in the Sakya Ghaya's monastery engaged in preparing robes. The Blessed One getting up from the seclusion in the evening approached the Sakya Ghaya's monastery sat on the prepared seat and addressed venerable nanda `nanda, many beds and seats are arranged in the Sakya Klakhemaka's monastery. Are there many bhikkhus abiding there?

Tena kho pana samayena yasm nando sambahulehi bhikkhhi saddhi ghaya sakkassa vihre civarakamma karoti. Atha kho bhagav syanhasamaya patisalln vuhito, yena ghaya sakkassa vihro tenupasakami, upasakamitv paatte sane nisidi. Nisajja kho bhagav yasmanta nanda mantesi: sambahulni kho nanda kakhemakassa sakkassa vihre sensanni paattni, samabahul nu kho ettha bhikkh viharantti.

many other monks, was making robes at the dwelling of Ghata the Sakyan. Then, when it was evening, the Blessed One rose from seclusion and went to the dwelling of Ghata the Sakyan. On arrival, he sat down on a seat made ready. Having sat down, he asked Ven. Ananda, "There are many resting places prepared in Kala-khemaka the Sakyan's dwelling. Do many monks live there?" "Yes, lord, there are many resting places prepared in Kala-khemaka the Sakyan's

Venerable sir, many beds and seats are arranged in the Sakya Klakhemaka's monastery, there are many bhikkhus abiding there. Venerable sir, it is the time for preparing robes.

Sambahulni bhante, kakhemakassa sakkassa vihre sensanni paattni, sambahul ettha

dwelling. Many monks live there. Our time for

nanda, the bhikkhu does not shine, attached to, fond of, yoked to and delighting in company

bhikkh viharanti. Cvarakrasamayo no bhante, vattatti.

making robes has come around." "Ananda, a monk does not shine if he delights

and society. It is not possible that a bhikkhuattached to, fond of, yoked to and delighting in company and society, should be a quick and easy gainer for nothing of pleasures of non sensuality, seclusion, appeasement and enlightenment. It is possible that a bhikkhu withdrawn from the crowd should be a quick, easy gainer for nothing, of the pleasures of non sensuality, seclusion, appeasement and enlightenment. It is possible that he should attain the desired release of mind in stages or attain the unshakeable state instantly and abide. [1] nanda, I do not see the attachment to a single matter, the change of which, thorough attachment would not arouse grief, lament, unpleasantness displeasure and distress.

Na kho nanda, bhikkhu sobhani sagaikrmo sagaikrato sagaikrmata anuyutto garmo gaarato gaasammudito. So vatnanda, bhikkhu sagaikrmo sagaikrato sagaikrmata anuyutto garmo gaarato gaasammudito. Ya ta nekkhammasukha pavivekasukha upasamasukha sambodhasukha1 tassa sukhassa nikmalbh bhavissati akicchalbh akasiralbhti neta hna vijjati. Yo ca kho so nanda, bhikkhu eko gaasm vpakaho viharati. Tasseta bhikkhuno pikakha: ya ta nekkhammasukha pavivekasukha upasamasukha sambodhasukha1 tassa sukhassa nikmalbh bhavissati akicchalbh akasiralbhti hnameta vijjati.

in company, enjoys company, is committed to delighting in company; if he delights in a group, enjoys a group, rejoices in a group. Indeed, Ananda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will obtain at will without difficulty, without trouble the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. But it is possible that a monk who lives alone, withdrawn from the group, can expect to obtain at will without difficulty, without trouble the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. "Indeed, Ananda, it is impossible that a monk who delights in company, enjoys company, is

nanda, the Thus Gone One has realized this abiding, in which not attending to any signs, to abide internally in voidness. To meet the Thus Gone One abiding thus, bhikkhus, bhikkhunis,

So vatnanda, bhikkhu sagaikrmo sagaikrmata anuyutto garmo gaarato

lay disciples male and female, kings, chief ministers of kings, those of other faiths and their

gaasammudito smayika2 v kanta cetovimutti upasampajja viharissati, asmayika2 v akuppanti neta hna vijjati. Yo ca kho so nanda, bhikkhu eko gaasm vpakaho viharati. Tasseta bhikkhuno pikakha: smayika2 v kanta [PTS Page 111] [\q 111/] cetovimutti upasampajja viharissati, asmayika3 v akuppanti hnameta vijjati.

committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation. But it is possible that a monk who lives alone, withdrawn from the group, can expect to enter & remain in the awareness-release that is temporary and pleasing, or in the

disciples approach. To them the Thus Gone One speaks only words that slant and bend towards seclusion, withdrawl from sensuality and undoubtedly words turning away from desires. Therefore nanda, the bhikkhu should desire to abide internally void. For that the bhikkhu should establish, settle, bring the mind to a single point and concentrate.

nanda, how does the bhikkhu establish, settle, bring the mind to a single point and concentrate? The bhikkhu secluding the mind from sensual desires and demerit, with thoughts

------------------------1.Sambodhisukha-sy,majasa. 2.Smyika-majasa. 3.Asmyika-majasa.

awareness-release that is not-temporary and beyond provocation. "Ananda, I do not envision even a single form whose change & alteration would not give rise

and discursive thoughts and with joy and pleasantness born of seclusion attains to the first jhna. Overcoming thoughts and discursive thoughts, the mind internally appeased and brought to a single point and with joy and pleasantness born of concentration attains to the

[BJT Page 274] [\x 274/]

to sorrow, lamentation, pain, distress, & despair in one who is passionate for it and takes delight

Nha nanda, ekarpampi samanupassmi: yattha rattassa1 yatthbhirattassa2 rpassa viparinmaathbhv na uppajjeyyu sokaparidevadukkhadomanassupys.

in it. "But there is this (mental) dwelling discovered by the Tathagata where, not attending to any themes, he enters & remains in internal

second jhna. ... re ... hird jhna ... re ... fourth jhna. nanda, in this manner the bhikkhu establishes, settles, brings the mind to a single point and concentrates. Then he attends to

Aya kho nanda, vihro tathgatena3

emptiness. If, while he is dwelling there by

abhisambuddho, yadida sabbanimittna amanasikr ajjhatta suata upasampajja viharitu4 tatra ce nanda, tathgata imin vihrena viharanta bhavanti upasakamitro bhikkh bhikkhuniyo upsak upsikyo rjno rjamahmatt titthiy titthiyasvak. Tatrnanda, tathgato vivekaninneneva cittena vivekapoena vivekapabbhrena vpakahena nekkhammbhirattena byantbhutena sabbaso savahniyehi dhammehi aadatthu uyyojanikapaisayuttayeva katha katt hoti. Tasmtiha nanda, bhikkhu cepi kakheyya: ajjhatta suata upasampajja vihareyyanti. Tennanda, bhikkhun ajjhattameva citta sahapetabba, sannisdetabba, ekodi ktabba, samdahtabba

means of this dwelling, he is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples, then with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for mental fermentation he converses with them only as much as is necessary for them to take their leave.[1] "So, Ananda, if a monk should wish, 'May I enter & remain in internal emptiness,' then he should get the mind steadied right within, settled, unified, & concentrated. And how does the monk get the mind steadied right within, settled, unified, & concentrated? There is the case where a monk quite withdrawn from

internal voidness. [2] When internal voidness is attended to, the mind does not spring, settle and is not released. When this is so, the bhikkhu should know, attending to internal voidness, my mind does not spring, settle and is not releasedBecoming aware of this, the bhikkhu attends to external voidness and internal and external voidness. Attends to imperturbabilityWhen imperturbability is attended to, the mind does not spring, settle and is not released. When this is so, the bhikkhu should know, attending to imperturbability, my mind does not spring, settle and is not releasedBecoming aware of this, the bhikkhu should attend to the earlier sign of concentration, establish, settle, bring the mind to a single point and concentrate. Then he attends to internal voidness. When internal voidness is attended to, the mind springs, settles and is released. When this is so, the bhikkhu should know, attending to internal voidness, my mind springs, settles and is released. Becoming aware of this, the bhikkhu attends to external

Kathaca nanda, bhikkhu ajjhattameva citta sahapeti sannisdeti ekodi karoti samdahati. Idhnanda, bhikkhu vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja pitisukha pahama

sensual pleasures, withdrawn from unskillful qualities enters & remains in the first jhana... the second jhana... the third jhana... the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. That is how a monk

jhna upasampajja viharati, vitakkavicrana vpasam ajjhatta sampasdana cetaso ekodibhva avitakka avicra samdhija ptisukha dutiya jhna upasampajja viharati, sukhaca kyena paisavedeti. Ya ta ariy cikkhanti: upekkhako satim sukhavihrti, catuttha jhna upasampajja viharati, sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassa atthagam adukkha asukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. Eva kho nanda, bhikkhu ajjhattameva citta sahapeti, sannisdeti, ekodi karoti, samdahati. [PTS Page 112] [\q 112/] so ajjhatta suata manasikaroti. Tassa ajjhatta suata manasikaroto suatya citta na pakkhandati, nappasdati, na santihati, vimuccati. Eva santameta nanda, bhikkhu eva pajnti: ajjhatta suata kho me manasikaroto ajjhatta suatya citta na pakkhandati, nappasidati, na santihati, na vimuccat'ti. Itiha tattha sampajno hoti. So bahiddh suata

gets the mind steadied right within, settled, unified, & concentrated. "He attends to internal emptiness. While he is attending to internal emptiness, his mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness. When this is the case, he discerns, 'While I am attending to internal emptiness, my mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness.' In this way he is alert there. "He attends to external emptiness...[2] "He attends to internal & external emptiness... "He attends to the imperturbable.[3] While he is attending to the imperturbable, his mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable. When this is the case, he discerns, 'While I am attending to the imperturbable, my mind does not take pleasure,

voidness and internal and external voidness. [3] Attends to imperturbabilityWhen imperturbability is attended to, the mind springs, settles and is released. When this is so, the bhikkhu should know, attending to imperturbability, my mind springs, settles and is released. The bhikkhu becmes aware of this.

The mind of the bhikkhu abiding thus, bends to walking. He walks and becomes aware, when walking, coveting, displeased thoughts of demerit do not seep. He becomes aware of this. The mind of the bhikkhu abiding thus, bends to standing. He stands and becomes aware, when standing, coveting, displeased thoughts of demerit do not seep. He becomes aware of this. The mind of the bhikkhu abiding thus, bends to walking. He walks and becomes aware, when walking coveting, displeased thoughts of demerit do not seep. He becomes aware of this The mind of the bhikkhu abiding thus, bends to lying. He lies and becomes aware, when lying covetingdispleased thoughts of demerit do not

manasikaroti. Tassa bahiddh suata manasikaroto suatya citta na pakkhandati, nappasidati, na santihati, na vimuccati. Eva santameta nanda, bhikkhu eva pajnti: bahiddh suata kho me manasikaroto bahiddh suatya citta na pakkhandati, nappasidati, na santihati, na vimuccat'ti. Itiha tattha sampajno hoti. So ajjhattabahiddh suata manasikaroti. Tassa ajjhattabahiddh suata manasikaroto suatya citta na pakkhandati, nappasidati, na santihati, na vimuccati. Eva santameta nanda, bhikkhu eva pajnti: ajjhattabahiddh suata kho me manasikaroto ajjhattabahiddh suatya citta na pakkhandati, nappasidati, na santihati, na vimuccat'ti. Itiha tattha sampajno hoti.So neja manasikaroti.Tassa neja manasikaroto nejya citta na pakkhandati, nappasdati, na santihati, na vimuccati. Eva santameta nanda, bhikkhu eva pajnti: nejja kho me manasikaroto nejya citta na pakkhandati nappasdati na santihati na vimuccat'ti. Itiha tattha sampajno

find satisfaction, grow steady, or indulge in the imperturbable.' In this way he is alert there.

seep. He becomes aware of this

The mind of the bhikkhu abiding thus, bends to "When that is the case, he should get the mind steadied right within, settled, unified, & concentrated in his first theme of concentration. "He then attends to internal emptiness. While he is attending to internal emptiness, his mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness. When this is the case, he discerns, 'While I am attending to internal emptiness, my mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness.' In this way he is alert there. "He attends to external emptiness... "He attends to internal & external emptiness... "He attends to the imperturbable. While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable. When this is the talking He becomes aware, I will not talk such low things of the ordinary people not conductive, to good, to giving up, to detachment, to cessation, to appeasement, to knowledge, to enlightenment and extinction. Such as talk about kings, robbers, ministers, armies, fears, wars, eatables and drinks, clothes, beddings, flowers, scents, relatons, conveyances, villages, hamlets, towns, states, women, heroes, gossip at the street corner and at the well, of those dead and gone, various talk about the beginning of, the world, the ocean, talk of things that should and should not happen. nanda, you should become aware, I will talk of austerities, talk, that is suitable to analyse the mind, talk conductive to only giving up, to detachment, to cessation, to appeasement, to knowledge, to enlightenment and extinction. Such as talk about few desires, satisfaction, seclusion, non attachment, talk that arouse,

hoti.

case, he discerns, 'While I am attending to the imperturbable, my mind takes pleasure, finds

effort, virtues, concentration, wisdom, release and knowledge of release. The mind of the bhikkhu abiding thus, bends to thinking. nanda, you should be aware, I will not think of . such low things of the ordinary people not

Tennanda, bhikkhun tasmiyeva purimasmi samdhinimittena ajjhatta eva citta sahapetabba, sannisdetabba, ekodiktabba, samdahtabba. So ajjhatta suata manasikaroti. Tassa ajjhatta suata manasikaroto ajjhatta suatya citta pakkhandati, pasdati, santihati, vimuccati. Eva santameta nanda, bhikkhu eva pajnti: ajjhatta suata kho me manasikaroto ajjhatta suatya citta pakkhandati pasdati santihati vimuccatti.

satisfaction, grows steady, & indulges in the imperturbable.' In this way he is alert there. "If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth [thinking,] 'While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.' In this way he is alert there. "If, while he is dwelling by means of this dwelling, his mind inclines to standing... to

conductive, to good, to giving up, to detachment, to cessation, to appeasement, to knowledge, to enlightenment and extinction. Such as sensual thoughts, angry thoughts and hurting thoughts. Becomes aware of his thoughts. nanda, think thoughts that are noble, thoughts that lead to the destruction of unpleasantness when logically thought, such as thoughts of non sensuality, non anger, andnot hurting. Be aware in this manner.

-------------------------1.Ratassa-smu,majasa,[PTS. 3.]Tattha tathgatena-sy. 2.Yatthbhiratassa-smu,majasa,[PTS. 4.]Viharati-sy.

sitting... to lying down, he lies down, [thinking,] 'While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.' In this way he is alert there. "If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he

nanda, these five are the strands of sensual pleasures. What are the five? Agreeable pleasant forms cognizable by eye consciousness arousing fondness and sensusal desires agreeable pleasant sounds cognizable by ear consciousness arousing fondness and sensusal desires Agreeble pleasant smells cognizable by

[BJT Page 276] [\x 276/]

resolves that 'I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial,

Itiha tattha sampajno hoti. So bahiddh

suata masikaroti. Tassa bahiddh suata manasikaroto suatya citta na pakkhandati, nappasdati, na santihati, na vimuccati. Eva santameta pajnti: bahiddh suata kho me manasikaroto bahiddh suatya citta na pakkhanidati, nappasdati, na santihati, na vimuccat'ti. Itiha tattha sampajno hoti. So ajjhattabahiddh suata masikaroti. Tassa ajjhattabahiddh suata manasikaroto suatya citta na pakkhandati, nappasdati, na santihati, na vimuccati. Eva santameta pajnti: ajjhattabahiddh suata kho me manasikaroto ajjhattabahiddh suatya citta na pakkhanidati, nappasdati, na santihati, na vimuccat'ti. Itiha tattha sampajno hoti. So neja manasikaroti. Tassa neja Manasikaroto nejya citta pakkhandati pasdati santihati vimuccati. Eva santameta nanda, bhikkhu eva pajnti: neja kho me manasikaroto nejya citta pakkhandati pasdati santihati vimuccatti. Itiha tattha sampajno hoti.

that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or Unbinding i.e., talk about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.' In this way he is alert there. "'But,' [he resolves,] 'I will engage in talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & Unbinding i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.' In this way he is alert there.

nose consciousness arousing fondness and sensusal desires Agreeable pleasant tastes cognizable by tongue consciousness arousing fondness and sensusal desires Agreeable pleasant touches cognizable by body consciousness arousing fondness and sensusal desires. nanda, these are the five strands of sensual pleasures, for which the bhikkhu should constantly search his mind. Is there the arising and behaviour of these five strands of sensual pleasures in one or the other of my mental spheres.

nanda, if they are present, the bhikkhu knows, the interest and greed for the five strands of sensual pleasures are not dispelled in me. Thus he becomes aware of it. nanda, when the bhikkhu reflects if he knows. There are no arisings and behaviours of any of the five strands of sensual pleasures in one or the other of my mental spheres. Then nanda, the bhikkhu knows, the interest and greed for the five strands of sensual pleasures are dispelled in

Tassa ce nanda, bhikkhuno imin vihrena viharato cakamya citta namati. So cakamati eva ma cakamanta nbhijjhdomanass ppak akusal dhamm [PTS Page 113] [\q 113/] anvssavissantti. Itiha tattha sampajno hoti. Tassa ce nanda, bhikkhuno imin vihrena viharato hnya citta namati. So tihati: eva ma tihanta1 nbhijjh domanass ppak akusal dhamm anvssavissantti. Itiha tattha sampajno hoti. Tassa ce nanda, bhikkhuno imin vihrena viharato kathya3 citta namati. So yya kath hn gamm pothujjanik anariy anatthasahit na nibbidya na virgya na nirodhya na upasamya na abhiya na sambodhya na nibbnya savattati. Seyyathda: rjakath corakath mahmattakath senkath bhayakath yuddhakath annakath pnakath vatthakath sayanakath mlkath gandhakath tikath ynakath gmakath nigamakath nagarakath janapadakath itthikath purisakath surkath

"If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that 'I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or Unbinding i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.' In this way he is alert there. "'But,' [he resolves,] 'I will think thoughts that are noble, onward-leading, that lead to the right ending of stress for the person who acts on them i.e., thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.' In this way he is alert there. "Ananda, there are these five strings of sensuality. Which five? Forms cognizable via the eye agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue...

me. He becomes aware of it.

nanda, these five are the holding masses, of which the bhikkhu should abide reflecting arising and fading. This is matter, this the arising of matter and this the fading of matter. These are feelings, this the arising of feelings and this the fading of feelings. These are perceptions, this the arising of perceptions and this the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this the fading of consciousness. When abiding reflecting the arising and fading of the five holding masses, the conceit `I am' gets dispelled. Then he becomes aware, the conceit `I am' in the five holding masses is dispelled. nanda, you should know that these things are completely merit, noble, beyond this world, not trespassed by Death.

visikhkath kumbhahnakath pubbapetakath nnatthakath lokakkhyik samuddakkhyik itibhavbhavakath, iti v iti evarpi katha na kathessmiti. Itiha tattha sampajno hoti. Y ca kho aya nanda, kath abhisallekhik cetovinvaraasappy ekantanibbidya virgya nirodhya upasamya abhiya sambodhya nibbnya savattati. Seyyathda: appicchakath santuhikath pavivekakath, asasaggakath, viriyrambhakath, slakath, samdhikath, pakath, vimuttikath vimuttiadassanakath, iti evarpi katha kathessmti. Itiha tattha sampajno hoti.

Tactile sensations cognizable via the body agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality where a monk should reflect on his mind repeatedly: 'Is there within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality?' If, on reflection, the monk discerns, 'There is within me, in one circumstance or another, an engagement of awareness that arises with regard to these five strings of sensuality,' then this being the case he discerns that 'Desire-passion for the five strings of sensuality has not been abandoned by me.' But if, on

nanda, seeing what good, should the disciple follow after the Teacher even when chased away?

Venerable sir, the Blessed One is the origin of the Teaching, our refuge and leader, good that the meaning occurs to the Blessed One. Hearing it from the Blessed One we will bear it

nanda, it is not suitable that the disciple should follow the Teacher for explanatons of discourses and verses. What is the reason? You have heard this Teaching since long, borne it, recited it verbally, experienced it in the mind and penetratingly seen it. As for these talks of austerities, talk suitable to analyse the mind, talk conductive to giving up, to detachment, to cessation, to appeasement, to knowledge, to enlightenment and extinction. Such as talk about few desires, satisfaction, seclusion, non attachment, talk that arouse, effort, virtues, concentration, wisdom, release and knowledge of release. For such talk, it is suitable that the

------------------------1.hita-smu,majasa,sy. 3.Bhsya-sy. 2.Nisinna-smu.

reflection, he discerns, 'There is not within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality,' then this being the

[BJT Page 278] [\x 278/]

case he discerns that 'Desire-passion for the five strings of sensuality has been abandoned by

Tassa ce nanda, bhikkhuno imin vihrena [PTS Page 114] [\q 114/] viharato vitakkya

me.' In this way he is alert there.

citta namat. So ye te vitakk hn gamm pothujjanik anariy anatthasahit na nibbidya na virgya na nirodhya na upasamya na abhiya na sambodhya na nibbnya savattanti. Seyyathda: kmavitakko vypdavitakko vihisvitakko, iti evarpe vitakke na1 vitakkessmti. Itiha tattha sampajno hoti. Ye ca kho ime nanda, vitakk ariy niyynik niyyanti. Takkarassa samm dukkhakkhayya. Seyyathda: nekkhamma vitakko avypdavitakko avihisvitakko iti evarpe vitakke vitakkessmti. Itiha tattha sampajno hoti.

"There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that 'I am' with regard to these five clinging-aggregates. This being the case, he discerns, 'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.' In this way he is alert

dicciple should follow the Teacher even when chased.

Even when this is so, there comes misfortune to the Teacher, misfortune to the disciple and misfortune to the holy life. nanda, how comes, misfortune to the Teacher? A certain Teacher abounds a secluded dwelling, a remote place, the root of a tree, a mountain grotto, a mountain cave, a charnel ground, a jungle forest, an open space a heap of straw. When abiding thus secluded, he is enticed by brahmin householders of hamlets and stateshus possessed, he greeds for sensuality and turns to abundance. nanda, this is the Teacher in misfortune. With the misfortune of the Teacher burst out defiled

Paca kho ime nanda, kmagu. Katame paca: cakkhu vieyy rp ih kant manp piyarp kmpasahit rajany, sotavieyy saddh ih kant manp piyarp kmpasahit rajany, ghnavieyy gandh ih kant manp piyarp kmpasahit rajany, jivhvieyy ras ih kant manp piyarp kmpahit rajany, kyavieyy

there. "These qualities, Ananda, are exclusively skillful in their grounding, noble, transcendent, inaccessible to the Evil One. "What do you think, Ananda: When envisioning what aim is it proper for a disciple to follow

things of demerit with rebirth, troubles, unpleasant results of again and again birth decay and death. nanda, these are the misfortunes of the teacher. nanda, how comes, misfortune to the disciple? nanda, that same teacher's disciple as told by the Teacher abounds a secluded dwelling, a remote place,

phohabb ih kant manp piyarp kmpasahit rajany. Ime kho nanda, pacakmagu, yattha bhikkhun abhikkhaa saka citta paccavekkhitabba. Atthi nu kho me imesu pacasu kmaguesu aatarasmi v aatarasmi v yatane uppajjati cetaso samudcroti. Sace nanda, bhikkhu paccavekkhamno eva pajnti: atthi kho me imesu pacasu kmaguesu aatarasmi v aatarasmi v yatane uppajjati cetaso samudcroti. Eva santameta nanda, bhikkhu eva pajnti: yo kho imesu pacasu kmaguesu chandargo, so me appahnoti.2 Itiha tattha sampajno hoti. Sace pannanda, bhikkhu paccavekkhamno eva pajnti. Natthi kho me imesu pacasu kmaguesu aatarasmi v aatarasmi v yatane uppajjati cetaso samudcroti, eva santameta nanda, bhikkh eva pajnti: yo kho imesu pacasu kmaguesu chandargo, so me pahnoti. Itiha tattha sampajno hoti.

after the Teacher even when being rebuked?" "For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it." "Ananda, it's not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms. Why is that? For a long time, Ananda, have you listened to the teachings, retained them, discussed them, accumulated them, examined them with your mind, and penetrated them well in terms of your views. But as for talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & Unbinding i.e., talk on modesty, contentment, seclusion, non-entanglement,

the root of a tree, a mountain grotto, a mountain cave, a charnel ground, a jungle forest, an open space a heap of straw. When abiding thus secluded, he is enticed by brahmin householders of hamlets and stateshus possessed, he greeds for sensuality and turns to abundance. nanda, this is the disciple in misfortune. With the misfortune of the disciple burst out defiled things of demerit with rebirth, troubles, unpleasant results of again and again birth decay and death. nanda, these are the misfortunes of the disciple. nanda, how comes, misfortune to the holy life? nanda, the Thus Gone One is born in the world, perfect, rightfully enlightened, well gone, knowing the worlds, the incomparable tamer of those to be tamed, Teacher of gods and men enlightened and blessed. He abounds a secluded dwelling, a remote place, the root of a tree, a mountain grotto, a mountain cave, a charnel ground, a jungle forest, an open space a heap of straw. When abiding thus secluded, he is enticed by brahmin householders of hamlets and states,

Paca kho ime nanda, updnakkhandh,

arousing persistence, virtue, concentration,

yattha bhikkhun udayabbaynupassin vihtabba. Iti rpa iti rpassa samudayo. Iti rpassa atthagamo. Iti vedan [PTS Page 115] [\q 115/] iti vedanya samudayo. Iti vedanya atthagamo, iti sa iti saya samudayo, iti saya atthagamo, iti sakhr iti sakhrassa samudayo. Iti sakhrassa atthagamo, iti via. Iti viassa samudayo, iti viassa atthagamoti. Tassa imesu pacasupdnakkhandhesu udayabbaynupassino viharato, yo pacasupdnakkhandhesu asmimno, so pahyati. Eva santameta nanda, bhikkhu eva pajnti: yo kho imesu pacasupdnakkhandhesu asmimno, so me pahnoti. Itiha tattha sampajno hoti. Ime kho te nanda, dhamm ekantakusalyatik3 ariy lokuttar anavakkant ppimat.

discernment, release, and the knowledge & vision of release: It's for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him. "This being the case, there is the teacher's undoing, there is the student's undoing, there is the undoing of one who leads the holy life. "And how is there the teacher's undoing? There is the case where a certain teacher[4] resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called a

otpossessed, he does not greed for sensuality and turn to abundance. nanda, that same Teacher's disciple as yoked by the Teacher to seclusion abounds a secluded dwelling, a remote place, the root of a tree, a mountain grotto, a mountain cave, a charnel ground, a jungle forest, an open space a heap of straw. When abiding thus secluded, he is enticed by brahmin householders of hamlets and stateshus possessed, he greeds for sensuality and turns to abundance. nanda, this is the misfortune of the holy life. With the misfortune of the holy life burst out defiled things of demerit with rebirth, troubles, unpleasant results of again and again birth decay and death. nanda, these are the misfortunes of the holy life. nanda, of misfortunes the worst is the misfortune of the holy life. It brings the worst of sharp unpleasant feelings and decrease. Therefore nanda, associate me with friendliness without anger. It will be for your good and well being for a long time. nanda how do the disciples of the Teacher associate the Teacher with anger and

Ta ki maasi nanda, ka atthavasa sampassamno arahati svako satthra anubandhitu api panujjamnoti.

teacher undone with a teacher's undoing. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future

-------------------------1.Evarpena vitakkena-smu.Sy. 2.Nappaho-smu. 3.Ekantakusalytik-smu.

birth, aging, & death. Such is the teacher's undoing.[5] "And how is there the student's undoing? A student of that teacher, imitating his teacher's

not with friendliness? The Teacher gives the Teaching with aroused compassion, saying this is for your good and well being. The disciples do not listen do not lend ear, do not attend to realize, they also leave the dispensation of the Teacher. nanda, in this manner the disciples of the Teacher associate the Teacher with anger and not with friendlinessnanda how do the disciples of the Teacher associate the Teacher with friendliness and not with anger?The Teacher gives the Teaching with aroused compassion, saying this is for your good and well being. The disciples listen, lend ear, with attention to realize it, they do not leave the dispensation of the Teacher. nanda, in this manner the disciples of the Teacher associate the Teacher with friendliness and withoutanger. Therefore nanda, associate me with

[BJT Page 280] [\x 280/]

seclusion, resorts to a secluded dwelling: a wilderness, the shade of a tree... a heap of straw.

Bhagavammlak no bhante, dhamm bhagavanettik bhagavampapaisara. Sdhu vata bhante, bhagavantayeva paibhtu etassa bhsitassa attho, bhagavato sutv bhikkh dhressantt. Na kho nanda, arahati svako satthra anubandhitu yadida sutta geyya veyykaraa tassa hetu1 ta kissa hetu: dgharattassa hi vo2 nanda, dhamm sut dhat vacas paricit manasnupekkhit dihiy suppaividdh. Y ca kho nanda, kath abhisallekhik ceto vinvaraasappy ekantanibbidya virgya nirodhya upasamya abhiya sambhodhya nibbnya savattati. Seyyathda: appicchakath santuhikath pavivekakath asasaggakath

While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called a student undone with a student's undoing. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Such is the student's undoing. "And how is there the undoing of one who leads the holy life? There is the case where a Tathagata arises in the world, worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert

frienliesswithout angerIt will be for your good and well being for a long time. nanda, I do not advance on you, as the potter would with the raw clay. I constantly press you blaming, saying take the essence

viriyrambhakath slakath samdhikath pakath vimuttikath vimuttiadassanakath. Evarpiy kho nanda kathya hetu arahati svako satthra anubandhitu api panujjamno.

with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed. He resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open [1] It is possible that he should attain the desired release of mind, in stages, or attain the unshakeable state instantly and abide (smyika v kanta cetovimutti upasampajja viharati asmyika v akuppanti). The unshakeable state is perfection (arahanta). The Blessed One said thus and venerable nanda delighted in the words of the Blessed One.

Eva sante kho nanda, cariypaddavo hoti. Eva sante antevspaddavo hoti. Eva sante brahmacrpaddavo hoti.

air, a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he doesn't get smitten with things that infatuate,

Katha cnanda, cariypaddavo hoti: idhnanda, ekacco satth vivitta sensana bhajati araa rukkhamla pabbata kandara giriguha susna [PTS Page 116] [\q 116/] vanapattha abbhoksa pallapuja. Tassa tath vpakahassa viharato anvvaanti brhamaagahapatik negam ceva jnapad ca. So anvvaantesu3 brhmaagahapatikesu negamesu ceva jnapadesu ca mucchati, nikyamati, gedha pajjati, vaati bhullya. Aya vuccatnanda, upaddavo cariyo. cariypaddavena avadhisu na ppak akusal dhamm

doesn't fall into greed, doesn't revert to luxury. A student of that teacher, imitating his teacher's seclusion, resorts to a secluded dwelling: a wilderness, the shade of a tree... a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called one following the holy life who is undone with the undoing of one who leads the holy life. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in

[2] Then he attends to internal voidness (so ajjhatta suata manasikaroti). To see the internal as void is to give up the self view. It has to be done with much practice. Here it was done practising the jhnas.

[3] The bhikkhu attends to external voidness, and internal and external voidness (so bahiddh suata manasikaroti so ajjhattabahiddh suata manasikaroti). External voidness is to see that there are no belongings of the person.

sakilesik ponobhavik4 sadar dukkhavipk yati jtijarmaraiy, eva kho nanda, cariypaddavo hoti.

pain, and lead to future birth, aging, & death. Such is the undoing of one who leads the holy life. "And in this regard, Ananda, the undoing of one who leads the holy life ripens in more pain, more bitterness, than the teacher's undoing or the student's undoing. It leads even to the states of deprivation. "Therefore, Ananda, engage with me in friendliness, and not in opposition. That will be for your long-term well-being & happiness. "And how do students engage with the teacher in opposition and not in friendliness? There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy: 'This is for your well-being; this is for your happiness.' His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from

This is the gradual training to dispel the self view.

Katha cnanda, antevspaddavo hoti. Tasseva kho pannanda, satthu svako tassa satthu vivekamanubrhayamno vivitta sensana bhajati araa rukkhamla pabbata kandara giriguha susna vanapattha abbhoksa pallapuja, tassa tath vpakahassa viharato anvvaanti brhmaagahapatik negam ceva jnapad ca. Yo anvvaantesu brhmaagahapatikesu negamesu ceva jnapadesu ca mucchati, nikyamati, gedha pajjati, vaati bhullya. Aya vuccatnanda, upaddavo antevs. Antevsupaddavena avadhisu na ppak akusal dhamm sakilesik ponobhavik sadar dukkhavipk yati jtijarmaraiy. Eva kho nanda, antevspaddavo hoti.

--------------------------1.Suttageyyaveyykaraassa sotu-sy.

the Teacher's message. This is how students

Sutta geyya veyykaraassa hetu-[PTS.] 2.Te-smu,majasa. 3.Anvvattantesu-smu,majasa. Anvvaesu-sy,[PTS.] 4.Ponobbhavik-majasa. 5.Kmayati-[PTS.]

engage with the teacher as opponents and not as friends.[6] "And how do students engage with the teacher in friendliness and not in opposition? There is the case where a teacher teaches the Dhamma to

[BJT Page 282] [\x 282/]

his students sympathetically, seeking their well-being, out of sympathy: 'This is for your

Katha cnanda, brahmacrpaddavo hoti: idhnanda tathgato loke upapajjati araha sammsambuddho vijjcaraasampanno sugato lokavidu anuttaro purisadammasrath satth devamanussna buddho bhagav. So vivitta sensana bhajati araa rukkhamla pabbata kandara giriguha susna vanapattha abbhoksa pallapuja, tassa tath vpakahassa viharato anvvaanti brhmaagahapatik negam ceva jnapad ca. So anvvaantesu brhmaagahapatikesu negamesu ceva jnapadesu ca na mucchati, na nikmayati, na gedha pajjati. [PTS Page 117] [\q 117/] na vaati bhullya. Tasse kho pannanda, satthu svako tassa satthu

well-being; this is for your happiness.' His disciples listen, lend ear, & apply their minds to gnosis. Not turning aside, they don't stray from the Teacher's message. This is how students engage with the teacher as friends and not as opponents. "Therefore, Ananda, engage with me in friendliness, and not in opposition. That will be for your long-term well-being & happiness. "I won't hover over you like a potter over damp, unbaked clay goods. Scolding again & again, I will speak. Urging you on again & again, I will speak. Whatever is of essential worth will

vivekamanubrhayamno vivitta sensana bhajati raa rukkhamla pabbata kandara giriguha susna vanapattha abbhoksa pallapuja, tassa tath vpakahassa viharato anvvaanti brhmaagahapatik negam ceva jnapad ca. So anvvaantesu brhmaagahapatikesu negamesu ceva jnapadesu ca mucchati, nikmayati, gedha pajjati. vaati bhullya. Aya vuccatnanda, upaddavo brahmacr brahmacrpaddavena avadhisu na ppak akusal dhamm sakilesik ponobhavik sadar dukkhavipk yati jtijarmaraiy. Eva kho nanda, brahmacrpaddavo hoti.

remain." That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.

Notes

1. See AN 8.86. 2. Because all three types of emptiness apply both internally and externally, it would seem that when the Buddha

Tatrnanda, yo cevya cariypaddavo yo ca antevspaddavo, aya tehi brahmacrpaddavo dukkhavipkataro ceva kaukavipkataroca, api ca viniptya savattati.

mentions external emptiness here, he could be referring to the way any of the three types of emptiness applies to external phenomena. Similarly, when he mentions internal emptiness, he could be referring to the way any of

Tasmtiha ma nanda, mittavatya samudcaratha, m sapattavatya. Ta vo

them applies within. In all of these

bhavissati dgharatta hitya sukhya.

cases, the issue is whether the meditator's concentration is strong

Katha cnanda, satthra svak sapattavatya samudcaranti no mittavatya: idhnanda, satth svakna dhamma deseti anukampako hites anukampa updya ida vo hitya ida vo sukhyti. Tassa svak na susssanti, na sota odahanti na a citta upahapenti. Vokkamma ca satthussan vattanti. Eva kho nanda satthra svak sapattavatya samudcaranti no mittavatya. 4. 3.

enough to support the sort of contemplation that any of the emptiness themes would involve. If it's not, he/she should revert to the theme of concentration to strengthen it before trying to contemplate emptiness again.

See MN 106.

I.e., a non-Buddhist teacher. Kathacnanda, satthra svak mittavatya samudcaranti no sapattavatya: idhnanda, satth svakna dhamma deseti anukampako hites anukampa updya: ida vo hitya ida vo sukhyti. Tassa svak susssanti, sota odahanti, a citta1 upahapenti, na ca vokkamma satthussan2 vattanti. Eva kho nanda, satthra See also: MN 121; SN 35.85; AN 5.30; AN 6.42; AN 8.30; Sn 1.3 6. See MN 137. 5. See Iti 109.

--------------------------1.Aa citta-[PTS. 2.]Ssana-sy.

[BJT Page 284] [\x 284/]

Svak mittavatya samudcaranti no sapattavatya. Tasmtha [PTS Page 118] [\q 118/] ma nanda, mittavatya samudcaratha, m sapattavatya ta vo bhavissati dgharatta hitya sukhya. Na kho aha nanda, tath parakkamissmi. Yath kumbhakro make makamatte. Niggayha niggayhha nanda vakkhmi. Pavayha nanda pavayha vakkhmi. Yo sro so hassatti.

Idamavoca bhagav attamano yasm nando bhagavato bhsita abhinandti.

Mahsuata sutta dutiya

[BJT Page 286] [\x 286/]

11 Jhna Sutta (AN 9.36) [3 english translations]

Aguttaranikyo/ Navakaniptapi/ Jhana Sutta: Mental Absorption Aguttara Nikya PTS_AN The Book

1. Pahamapasaka/ 4. Mahvaggo/ 5. Jhnasutta (AN 9.1.4.5(36))

Thanissaro Bhikkhu 1997

004. Mahvaggo The longer section 5. Jhnasutta Higher states of the mind by Sister Upalavanna

of the Gradual Sayings 4 (Woodward)_ Jhnasutta_Eng

36. Pahamampha, bhikkhave, jhna nissya savna khaya vadmi; dutiyampha, bhikkhave, jhna nissya savna khaya vadmi; tatiyampha, bhikkhave, jhna nissya savna khaya vadmi; catutthampha, bhikkhave, jhna nissya savna khaya vadmi; ksnacyatanampha, bhikkhave, nissya savna khaya vadmi; viacyatanampha, bhikkhave, nissya savna khaya vadmi; kicayatanampha, bhikkhave, nissya savna khaya vadmi; nevasansayatanampha, bhikkhave, nissya savna khaya vadmi; savedayitanirodhampha, bhikkhave, nissya savna khaya vadmi.

"I tell you, the ending of the mental fermentations depends on the first jhana... the second jhana... the third... the fourth... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness. I tell you, the ending of the mental fermentations depends on the dimension of neither perception nor non-perception.

004.05. Bhikkhus, I say that, supported by, even the first higher state of the mind, there is the destruction of desires. Supported by, even the second higher state of the mind, there is the destruction of desires. Supported by, even the third higher state of the mind, there is the destruction of desires. Supported by, even the fourth higher state of the mind, there is the destruction of desires. Supported by, even the attainment the sphere of space, there is the

refer to attached file

"'I tell you, the ending of the mental fermentations depends on the first jhana.' Thus it has been said. In reference to what was it said? There is the case where a monk, secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

destruction of desires. Supported by, even the attainment the sphere of consciousness, there is the destruction of desires. Supported by, even the attainment the sphere of no-thingness, there is the destruction of desires. Supported by, even the attainment, the sphere of neither perception nor non-perception there is the destruction of desires. Supported by, even the cessation of perceptions and feelings, there is the destruction

Pahamampha, bhikkhave, jhna

He regards whatever phenomena there that are

nissya savna khaya vadm ti, iti kho paneta vutta. Kiceta paicca vutta? Idha, bhikkhave, bhikkhu vivicceva kmehipe pahama jhna upasampajja viharati. So yadeva tattha hoti rpagata vedangata sagata sakhragata viagata, te dhamme aniccato dukkhato rogato gaato sallato aghato bdhato parato palokato suato anattato samanupassati. So tehi dhammehi citta paivpeti [patihpeti (sy.), paipdeti (ka.) ma. ni. 2.133 passitabba]. So tehi dhammehi citta paivpetv [patihpetv (sy.), paipdetv (ka.)] amatya dhtuy citta upasaharati eta santa eta pata yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna nti. So tattha hito savna khaya pputi. No ce savna khaya pputi, teneva dhammargena tya dhammanandiy pacanna orambhgiyna sayojanna parikkhay opaptiko hoti tattha parinibby anvattidhammo tasm lok.

connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.'

of desires.

Bhikkhus, I said, there is the destruction of desires even supported by the first higher state of the mind. Why did I say so?

Here, bhikkhus, the bhikkhu secluding the mind from sensual desires, ... re ... abides in the first higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment,

"Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk... enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, &

an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds

consciousness, as inconstant, stressful, a Seyyathpi, bhikkhave, issso v isssantevs v tiapurisarpake v mattikpuje v yogga karitv, so aparena samayena drept ca hoti akkhaavedh ca mahato ca kyassa padlet [padlit (ka.) a. ni. 3.134; 4.181]; evameva kho, bhikkhave, bhikkhu vivicceva kmehipe pahama jhna upasampajja viharati. So yadeva tattha hoti rpagata vedangata sagata sakhragata viagata, te dhamme aniccato dukkhato rogato gaato sallato aghato bdhato parato palokato suato anattato samanupassati. So tehi dhammehi citta paivpeti. So tehi dhammehi citta paivpetv amatya dhtuy citta upasaharati eta santa eta pata yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna nti. So tattha hito savna khaya pputi. No ce savna khaya pputi, teneva dhammargena tya dhammanandiy pacanna orambhgiyna sayojanna "'I tell you, the ending of the mental fermentations depends on the first jhana.' Thus was it said, and in reference to this was it said. "Staying right there, he reaches the ending of the mental fermentations. Or, if not, then through this very dhamma-passion, this very dhamma-delight, and from the total wasting away of the first five of the fetters[1] he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world. disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.'

binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

`Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu secluding the mind from sensual desires, ... re ... abides in the first higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction.

parikkhay opaptiko hoti tattha parinibby anvattidhammo tasm lok. Pahamampha, bhikkhave, jhna nissya savna khaya vadm ti, iti ya ta vutta, idameta paicca vutta. "'I tell you, the ending of the mental fermentations depends on the dimension of the Dutiyampha, bhikkhave, jhna nissyape tatiyampha, bhikkhave, jhna nissya catutthampha, bhikkhave, jhna nissya savna khaya vadm ti, iti kho paneta vutta. Kiceta paicca vutta? Idha, bhikkhave, bhikkhu sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassna atthagam adukkhamasukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. So yadeva tattha hoti rpagata vedangata sagata sakhragata viagata, te dhamme aniccato dukkhato rogato ga ato sallato aghato bdhato parato palokato suato anattato samanupassati. So tehi dhammehi citta paivpeti. So tehi dhammehi citta paivpetv amatya dhtuy citta infinitude of space.' Thus it has been said. In reference to what was it said? There is the case where a monk, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' enters & remains in the dimension of the infinitude of space. He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite the resolution of all (Similarly with the second, third, and fourth jhana.)

Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, I said, there is the destruction of desires even supported by the second higher state of the mind ... re ... the third higher state of the mind, ... re ... the fourth higher state of the mind Why did I say so?

Here, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness earlier having over come pleasure and displeasure, purifying mindfulness with equanimity ... re ... abides in the fourth higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a

upasaharati eta santa eta pata yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna nti. So tattha hito savna khaya pputi. No ce savna khaya pputi, teneva dhammargena tya dhammanandiy pacanna orambhgiyna sayojanna parikkhay opaptiko hoti tattha parinibby anvattidhammo tasm lok.

fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.'

self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all

"Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk...

endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Seyyathpi, bhikkhave, issso v isssantevs v tiapurisarpake v mattikpuje v yogga karitv, so aparena samayena drept ca hoti akkhaavedh ca mahato ca kyassa padlet; evameva kho, bhikkhave, bhikkhu sukhassa ca pahn, dukkhassa ca pahn, pubbeva somanassadomanassna atthagam adukkhamasukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. So yadeva tattha hoti rpagata vedangatape anvattidhammo tasm lok. Catutthampha, bhikkhave, jhna

enters & remains in the dimension of the infinitude of space. He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion;

Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu dispelling pleasantness and unpleasantness, ... re ... abides in the fourth higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was

nissya savna khaya vadm ti, iti ya ta vutta, idameta paicca vutta.

cessation; Unbinding.'

determined, cognized, he reflects as impermanent, unpleasant, an ailment, an

"Staying right there, he reaches the ending of ksnacyatanampha, bhikkhave, jhna nissya savna khaya vadm ti, iti kho paneta vutta. Kiceta paicca vutta? Idha, bhikkhave, bhikkhu sabbaso rpasana samatikkam paighasana atthagam nnattasana amanasikr ananto kso ti ksnacyatana upasampajja viharati. So yadeva tattha hoti vedangata sagata sakhragata viagata, te dhamme aniccato dukkhato rogato gaato sallato aghato bdhato parato palokato suato anattato samanupassati. So tehi dhammehi citta paivpeti. So tehi dhammehi citta paivpetv amatya dhtuy citta upasaharati eta santa eta pata yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna nti. So tattha hito savna khaya pputi. No ce savna khaya pputi, teneva dhammargena tya "Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions the attainment of the (Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness.) "'I tell you, the ending of the mental fermentations depends on the dimension of the infinitude of space.' Thus was it said, and in reference to this was it said. the mental fermentations. Or, if not, then through this very dhamma-passion, this very dhamma-delight, and from the total wasting away of the first five of the fetters he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world.

abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of space. Why did I say so?

Here, bhikkhus, the bhikkhu overcoming all perceptions of matter and anger and not

dhammanandiy pacanna orambhgiyna sayojanna parikkhay opaptiko hoti tattha parinibby anvattidhammo tasm lok.

dimension of neither perception nor non-perception & the attainment of the cessation of feeling & perception I tell you that they are to be rightly explained by those

attending to various perceptions, with space is boundless abides in the sphere of space. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and

Seyyathpi, bhikkhave, issso v isssantevs v tiapurisarpake v mattikpuje v yogga karitv, so aparena samayena drept ca hoti akkhaavedh ca mahato ca kyassa padlet; evameva kho, bhikkhave, bhikkhu sabbaso rpasana samatikkam paighasana atthagam nnattasana amanasikr ananto kso ti ksnacyatana upasampajja viharati. So yadeva tattha hoti vedangata sagatape anvattidhammo tasm lok. ksnacyatanampha, bhikkhave, nissya savna khaya vadm ti, iti ya ta vutta, idameta paicca vutta.

monks who are meditators, skilled in attaining, skilled in attaining & emerging, who have attained & emerged in dependence on them."

Notes 1. Self-identity views, grasping at precepts & practices, uncertainty, sensual passion, and resistance. See also: AN 10.6; AN 10.7.

directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Viacyatanampha, bhikkhave, nissyape kicayatanampha, bhikkhave, nissya savna khaya vadm ti, iti kho paneta vutta. Kiceta paicca `Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime

vutta? Idha, bhikkhave, bhikkhu sabbaso viacyatana samatikkamma natthi kic ti kicayatana upasampajja viharati. So yadeva tattha hoti vedangata sagata sakhragata viagata, te dhamme aniccato dukkhato rogato ga ato sallato aghato bdhato parato palokato suato anattato samanupassati. So tehi dhammehi citta paivpeti. So tehi dhammehi citta paivpetv amatya dhtuy citta upasaharati eta santa eta pata yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna nti. So tattha hito savna khaya pputi. No ce savna khaya pputi, teneva dhammargena tya dhammanandiy pacanna orambhgiyna sayojanna parikkhay opaptiko hoti tattha parinibby anvattidhammo tasm lok.

would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu overcoming all perceptions of matter and anger not attending to various perceptions with space is boundless abide in the sphere of space. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five

Seyyathpi, bhikkhave, issso v isssantevs v tiapurisarpake v mattikpuje v yogga karitv, so aparena

lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

samayena drept ca hoti akkhaavedh ca mahato ca kyassa padlet; evameva kho, bhikkhave, bhikkhu sabbaso viacyatana samatikkamma natthi kic ti kicayatana upasampajja viharati. So yadeva tattha hoti vedangata sagata sakhragata viagata, te dhamme aniccato dukkhato rogato gaato sallato aghato bdhato parato palokato suato anattato samanupassati. So tehi dhammehi citta paivpeti. So tehi dhammehi citta paivpetv amatya dhtuy citta upasaharati eta santa eta pata yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna nti. So tattha hito savna khaya pputi. No ce savna khaya pputi, teneva dhammargena tya dhammanandiy pacanna orambhgiyna sayojanna parikkhay opaptiko hoti tattha parinibby anvattidhammo tasm lok. kicayatanampha, nissya savna khaya vadm ti, iti ya ta vutta, Here, bhikkhus, the bhikkhu overcoming all the sphere of space with consciousness is boundless abides in the sphere of consciousness In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of consciousness. Why did I say so?

idameta paicca vutta.

and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Iti kho, bhikkhave, yvat sasampatti tvat apaivedho. Yni ca kho imni, bhikkhave, nissya dve yatanni nevasansayatanasampatti ca savedayitanirodho ca, jhyhete, bhikkhave, sampattikusalehi sampattivuhnakusalehi sampajjitv vuhahitv samm akkhtabbnti vadm ti. Pacama. `Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu overcoming all the sphere of space with consciousness is boundless abides in the sphere of consciousness. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he

destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of no-thingness. Why did I say so? ... re ... not transmigrating any further.

Bhikkhus, thus for all perceptive attainments the attainment of worthiness is declared.

The other two are supported attainments- the sphere of neither perception nor non-perception and the cessation of perceptions and feelings. Bhikkhus, concentrate and become clever in attainments and become clever in rising from attainments By attaining and rising from them, it should be rightfully said.

12 Pahamajhnapanh Sutta (SN 40.1) [2 english translations]

Sayuttanikyo / Sayatanavaggo/ 6. Moggallnasayutta/ 1. Pahamajhnapahsutta (SN 4.6.1) Samyutta Nikya/ Volume IV Sayatanavaggo Samyutta 39 Moggallna Sayutta/ 39. 1. 1. (1) Savitakka Thoughts Accompanied with Reasoning by Bhikkhuni Uppalavanna 332. Eka samaya yasm mahmoggallno svatthiya viharati jetavane anthapiikassa rme. Tatra kho yasm mahmoggallno bhikkh mantesi vuso, bhikkhave ti. vuso ti kho te bhikkh yasmato mahmoggallnassa paccassosu. yasm mahmoggallno etadavoca 1. At one time venerable Mahamoggallana was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. 2. Venerable Mahamoggallana addressed the monks from there: Friends, monks! Those monks responded pleasantly. 3. Friends, this thought and thought process arose to me in my seclusion; Idha mayha, vuso, rahogatassa paisallnassa eva cetaso parivitakko udapdi pahama jhna, pahama jhna nti vuccati. Katama nu kho pahama jhnanti? Tassa mayha, vuso, etadahosi idha bhikkhu vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja viharati. Ida vuccati pahama jhna nti. So khvha, vuso, vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja viharmi. Tassa mayha, vuso, imin vihrena viharato kmasahagat samanasikr samudcaranti. it is said the first high stage of the mind. What is the first high stage of the mind? 4. Friends, then it occurred to me, the monk secluding the mind from sensual desires and demerit thoughts, with logical reasoning and investigation and with pleasant joy born of seclusion raises the mind to the first high stage. This is the first high stage of the mind. 5. Friends, then I secluded the mind from sensual desires and thoughts of demerit and with logical reasoning and investigation and with pleasant joy born of seclusion raised my mind to the first high stage. When abiding in the first high stage of the mind, sensual perceptions and thoughts assailed me.
refer to attached file

PTS_AN The Book of the Gradual Sayings 4 (Woodward)_ Jhnasutta_Eng

 Atha kho ma, vuso, bhagav iddhiy upasakamitv etadavoca moggallna, moggallna! M, brhmaa, pahama jhna pamdo, pahame jhne citta sahapehi, pahame jhne citta ekodi karohi [ekodikarohi (p.)], pahame jhne citta samdah ti. So khvha, vuso, aparena samayena vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja vihsi. Yahi ta, vuso, samm vadamno vadeyya satthrnuggahito svako mahbhiata patto ti, mama ta samm vadamno vadeyya satthrnuggahito svako mahbhiata patto ti. Pahama.

6 Then the Blessed One approached me by psychic power and said: `Moggallana, Noble Man! Do not be negligent! Establish, concentrate and bring the mind to one point in the first high stage.' 7. Friends, in the meantime I secluded the mind from sensual desires and thoughts of demerit and with logical reasoning and investigation, with pleasant joy born of seclusion raised my mind to the first high stage and abode. 8. Friends, saying it correctly, I am the disciple, who attained great wisdom, with the compassionate help of the Teacher.

13 paa Sutta (SN 48.50) [2 english translations]

Sayuttanikyo/ Mahvaggo/ 4. Indriyasayutta / 5. Jarvaggo / 10. paasutta (SN 5.4.5.10) 520. Eva me suta eka samaya bhagav agesu viharati paa nma agna nigamo. Tatra kho bhagav yasmanta sriputta mantesi yo so, sriputta, ariyasvako tathgate ekantagato [ekantigato (s.)] abhippasanno, na so tathgate v tathgatassane v kakheyya v vicikiccheyya v ti? PTS_SN The Book of the Kindred Sayings 5 (Mrs Rhys Davids)_paas Yo so, bhante, ariyasvako tathgate ekantagato abhippasanno, na so tathgate v tathgatassane v kakheyya v vicikiccheyya v. Saddhassa hi, bhante, ariyasvakassa eva pikakha ya raddhavriyo viharissati akusalna dhammna pahnya, kusalna dhammna upasampadya, thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu. Ya hissa, bhante, vriya tadassa vriyindriya. Wisdom_SN The Connected utta_Eng

 Saddhassa hi, bhante, ariyasvakassa raddhavriyassa eta pikakha ya satim bhavissati, paramena satinepakkena samanngato, cirakatampi cirabhsitampi sarit anussarit. Y hissa, bhante, sati tadassa satindriya.

Discourses of the Buddha (Bodhi)_paas

Saddhassa hi, bhante, ariyasvakassa raddhavriyassa upahitassatino eta pikakha ya vossaggrammaa karitv labhissati samdhi, labhissati cittassa ekaggata. Yo hissa, bhante, samdhi tadassa samdhindriya.

utta_Eng

refer to attached

Saddhassa hi, bhante, ariyasvakassa raddhavriyassa upahitassatino samhitacittassa eta pikakha ya eva pajnissati anamataggo kho sasro. Pubb koi na payati avijjnvarana sattna tahsayojanna sandhvata sasarata. Avijjya tveva tamokyassa asesavirganirodho santameta pada patameta pada, yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna [nibbnanti (?)]. Y hissa, bhante, pa tadassa paindriya.

file

Saddho so [sa kho so (s. sy. ka.)], bhante, ariyasvako eva padahitv padahitv eva saritv saritv eva samdahitv samdahitv eva pajnitv pajnitv eva abhisaddahati ime kho te dhamm ye me pubbe sutav ahesu. Tenha etarahi kyena ca phusitv viharmi, paya ca ativijjha [paivijjha (s. ka.) tadahakathsu pana ativijjhitvti vaita] passm ti. Y hissa, bhante, saddh tadassa saddhindriya nti.

Sdhu sdhu, sriputta! Yo so, sriputta, ariyasvako tathgate ekantagato abhippasanno, na so tathgate v tathgatassane v kakheyya v vicikiccheyya v. Saddhassa hi, sriputta, ariyasvakassa eta pikakha ya raddhavriyo viharissati akusalna dhammna pahnya, kusalna dhammna upasampadya, thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu. Ya hissa, sriputta, vriya tadassa vriyindriya.

Saddhassa hi, sriputta, ariyasvakassa raddhavriyassa eta pikakha ya satim bhavissati, paramena satinepakkena samanngato, cirakatampi cirabhsitampi sarit anussarit. Y hissa, sriputta, sati tadassa satindriya.

 Saddhassa hi, sriputta, ariyasvakassa raddhavriyassa upahitassatino eta pikakha ya vossaggrammaa karitv labhissati samdhi, labhissati cittassa ekaggata. Yo hissa, sriputta, samdhi tadassa samdhindriya.

Saddhassa hi, sriputta, ariyasvakassa raddhavriyassa upahitassatino samhitacittassa eta pikakha ya eva pajnissati anamataggo kho sasro. Pubb koi na payati avijjnvarana sattna tahsayojanna sandhvata sasarata. Avijjya tveva tamokyassa asesavirganirodho santameta pada patameta pada, yadida sabbasakhrasamatho sabbpadhipainissaggo tahkkhayo virgo nirodho nibbna. Y hissa, sriputta, pa tadassa paindriya.

Saddho so [sa kho so (s. sy. ka. p.)], sriputta, ariyasvako eva padahitv padahitv eva saritv saritv eva samdahitv samdahitv eva pajnitv pajnitv eva abhisaddahati ime kho te dhamm ye me pubbe sutav ahesu. Tenha etarahi kyena ca phusitv viharmi, paya ca ativijjha [paivijjha (ka. s. ka.)] passm ti. Y hissa, sriputta, saddh tadassa saddhindriya nti. Dasama. Jarvaggo pacamo.

2. MOSTLY NATURALLY CULTIVATED 86 14 Cetankaraya Sutta (AN 10.2) [2 english translations]

Aguttaranikyo/ Dasakaniptapi/ 1. Pahamapasaka/ 1. nisasavaggo/ 2. Cetankarayasutta (AN 10.1.1.2) Aguttara Nikya/ Dasakanipta The collection of the tens 1. Pahamapaskam The first fifty 001. nisasavaggo The section on benefits 2. Cetankaranyasutta Intending by Sister Upalavanna 2. [a. ni. 11.2] Slavato, bhikkhave, slasampannassa na cetanya karaya avippaisro me uppajjat ti. Dhammat es, bhikkhave, 2. Bhikkhus, someone who has clever virtues, need not intend. `May non-remorse come to me.' It is the general rule for non-remorse to arise to PTS_PaliEng 2SUT.4AN.5 The Book of the Gradual Sayings 5 (Woodward)_ Cetankarayas utta

ya slavato slasampannassa avippaisro uppajjati. Avippaisrissa, bhikkhave, na cetanya karaya pmojja me uppajjat ti. Dhammat es, bhikkhave, ya avippaisrissa pmojja jyati. Pamuditassa, bhikkhave, na cetanya karaya pti me uppajjat ti. Dhammat es, bhikkhave, ya pamuditassa pti uppajjati. Ptimanassa, bhikkhave, na cetanya karaya kyo me passambhat ti. Dhammat es, bhikkhave, ya ptimanassa kyo passambhati. Passaddhakyassa, bhikkhave, na cetanya karaya sukha vediym ti. Dhammat es, bhikkhave, ya passaddhakyo sukha vediyati. Sukhino, bhikkhave, na cetanya karaya citta me samdhiyat ti. Dhammat es, bhikkhave, ya sukhino citta samdhiyati. Samhitassa, bhikkhave, na cetanya karaya yathbhta jnmi passm ti. Dhammat es, bhikkhave, ya samhito yathbhta jnti passati. Yathbhta, bhikkhave, jnato passato na cetanya karaya nibbindmi virajjm ti. Dhammat es, bhikkhave, ya yathbhta jna passa nibbindati virajjati. Nibbinnassa [nibbindassa (s. ka.)], bhikkhave, virattassa na cetanya karaya vimuttiadassana sacchikarom ti. Dhammat es, bhikkhave, ya nibbinno [nibbindo (s. ka.)] viratto vimuttiadassana sacchikaroti.

a virtuous person. Someone who has no remorse, need not intend. `May delight come to me.' It is the general rule for delight to arise to one without remorse. Someone who is delighted need not intend. `May joy come to me.' It is the general rule for joy to arise to a delighted one. Someone who is joyful need not intend. `May my body be appeased' It is the general rule for the joyful to experience appeasement of the body. Someone with an appeased body need not intend. `May I feel pleasant.'It is the general rule for one with an appeased body to feel pleasant. A pleasant one, need not intend. `May my mind be concentrated.' It is the general rule for the pleasant one to be concentrated. Bhikkhus, someone with a concentrated mind need not intend. `May I know and see it, as it really is. It is the general rule for the concentrated to know and see as it really is. Bhikkhus, someone who knows and sees, as it really is, need not intend. `May I turn away and be disenchanted.' It is the general rule for one who knows and sees to turn away and be disenchanted. Bhikkhus, the one who has turned away and become disenchanted need not intend. `May I realize knowldge and vision of release' It is the general rule for one who turned away and is disenchanted to realize knowledge and vision of release.
refer to attached file

Thus bhikkhus turning away and disenchantment is for knowledge and Iti kho, bhikkhave, nibbidvirgo vimuttiadassanattho vimuttiadassannisaso; yathbhtaadassana vision of release and its benefits. Knowledge and vision of seeing things as they really are, is for turning away and disenchantment and its benefits.

nibbidvirgattha nibbidvirgnisasa; samdhi yathbhtaadassanattho yathbhtaadassannisaso; sukha samdhattha samdhnisasa; passaddhi sukhatth sukhnisas; pti passaddhatth passaddhnisas; pmojja ptattha ptnisasa; avippaisro pmojjattho pmojjnisaso; kusalni slni avippaisratthni avippaisrnisasni. Iti kho, bhikkhave, dhamm dhamme abhisandenti, dhamm dhamme pariprenti apr pra gamany ti. Dutiya.

Concentration is for knowledge and vision of seeing things as they really are, and their benefits. Pleasantness is for concentration and its benefits. Tranquility is for pleasantness and its benefits. Joy is for tranquility and its benefits. Delight is for joy and its benefits. Non-remorse is for delight and its benefits. Clever virtues are for non-remorse and its benefits. Thus bhikkhus, thoughts overflow from thoughts and get completed by thoughts, while they flow up and down.

15 Vimuttyatana Sutta (AN 5.26) [2 english translations]

Aguttaranikyo/ Pacakaniptapi/ 1. Pahamapasaka/ 3. Pacagikavaggo/ 6.Vimuttyatanasutta (AN 5.1. 3.6(26)) 26. Pacimni, bhikkhave, vimuttyatanni yattha bhikkhuno appamattassa tpino pahitattassa viharato avimutta v citta vimuccati, aparikkh v sav parikkhaya gacchanti, ananuppatta v anuttara yogakkhema anupputi. Aguttara Nikya/ 003. Pacagikavaggo 6. Vimuttyatanasutta The sphere of the releases by Sister Upalavanna 003.06. Bhikkhus, these five are the sphere of the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained. What five? Here, bhikkhus, the Teacher or else a certain eminent co-associate in the holy Katamni paca? Idha, bhikkhave, bhikkhuno satth dhamma deseti aataro v garuhniyo sabrahmacr. Yath yath, bhikkhave, tassa bhikkhuno satth dhamma deseti, aataro v garuhniyo life, teaches the bhikkhu. Then he gradually understands the meanings and experiences the Teaching. When understanding the meanings and experiencing the Teaching delight arises, to the delighted joy arises Of
refer to attached file

PTS_AN The Book of the Gradual Sayings 3 (Woodward)_ Vimuttyatanasu tta

sabrahmacr, tath tath so tasmi dhamme atthapaisaved ca hoti dhammapaisaved ca. Tassa atthapaisavedino dhammapaisavedino pmojja [pmujja (s. sy. ka.) d. ni. 3.322] jyati. Pamuditassa pti jyati. Ptimanassa kyo passambhati. Passaddhakyo sukha vedeti [vediyati (s.)]. Sukhino citta samdhiyati. Ida, bhikkhave, pahama vimuttyatana yattha bhikkhuno appamattassa tpino pahitattassa viharato avimutta v citta vimuccati, aparikkh v sav parikkhaya gacchanti, ananuppatta v anuttara yogakkhema anupputi.

one with a joyful mind the body appeases. The appeased body experiences pleasa ntness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the first of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches. Yet the bhikkhu preaches others in detail the Teaching that he had heard and mastered When he preaches others in detail the

Puna capara, bhikkhave, bhikkhuno na heva kho satth dhamma deseti, aataro v garuhniyo sabrahmacr, api ca kho yathsuta yathpariyatta dhamma vitthrena paresa deseti. Yath yath, bhikkhave, bhikkhu yathsuta yathpariyatta dhamma vitthrena paresa deseti tath tath so tasmi dhamme atthapaisaved ca hoti dhammapaisaved ca. Tassa atthapaisavedino dhammapaisavedino pmojja jyati. Pamuditassa pti jyati. Ptimanassa kyo passambhati. Passaddhakyo sukha vedeti. Sukhino citta samdhiyati. Ida, bhikkhave, dutiya vimuttyatana yattha bhikkhuno appamattassa tpino pahitattassa viharato avimutta v citta vimuccati, aparikkh v sav parikkhaya gacchanti, ananuppatta v anuttara yogakkhema anupputi.

Teaching that he had heard and mastered he realizes the meaning and experiences the Teaching and delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the second of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.

Puna capara, bhikkhave, bhikkhuno na heva kho satth dhamma deseti, aataro v garuhniyo sabrahmacr, npi yathsuta yathpariyatta dhamma vitthrena paresa deseti, api ca kho yathsuta yathpariyatta dhamma vitthrena sajjhya karoti. Yath yath, bhikkhave, bhikkhu yathsuta yathpariyatta dhamma vitthrena sajjhya karoti tath tath so tasmi dhamme atthapaisaved ca hoti dhammapaisaved ca. Tassa atthapaisavedino dhammapaisavedino pmojja jyati. Pamuditassa pti jyati. Ptimanassa kyo passambhati. Passaddhakyo sukha vedeti. Sukhino citta samdhiyati. Ida, bhikkhave, tatiya vimuttyatana yattha bhikkhuno appamattassa tpinope yogakkhema anupputi.

Yet he recites in detail, the Teaching that he had heard and mastered and realizing the meanings and experiencin g the Teaching delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the third of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.

Puna capara, bhikkhave, bhikkhuno na heva kho satth dhamma deseti, aataro v garuhniyo sabrahmacr, npi yathsuta yathpariyatta dhamma vitthrena paresa deseti, npi yathsuta yathpariyatta dhamma vitthrena sajjhya karoti; api ca kho yathsuta yathpariyatta dhamma cetas anuvitakketi anuvicreti manasnupekkhati. Yath yath, bhikkhave, bhikkhu yathsuta yathpariyatta dhamma cetas anuvitakketi anuvicreti manasnupekkhati tath tath so tasmi dhamme atthapaisaved ca hoti dhammapaisaved ca. Tassa atthapaisavedino dhammapaisavedino pmojja jyati. Pamuditassa pti jyati. nor does he recite in detail, the Teaching that he had heard and mastered. Yet he thinks and discursively thinks about the Teaching that he had heard and mastered and the mind touches a point and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fourth of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is

Ptimanassa kyo passambhati. Passaddhakyo sukha vedeti. Sukhino citta samdhiyati. Ida, bhikkhave, catuttha vimuttyatana yattha bhikkhuno appamattassa tpino pahitattassa viharato avimutta v citta vimuccati, aparikkh v sav parikkhaya gacchanti, ananuppatta v anuttara yogakkhema anupputi.

attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.

Puna capara, bhikkhave, bhikkhuno na heva kho satth dhamma deseti aataro v garuhniyo sabrahmacr, npi yathsuta yathpariyatta dhamma vitthrena paresa deseti, npi yathsuta yathpariyatta dhamma vitthrena sajjhya karoti, npi yathsuta yathpariyatta dhamma cetas anuvitakketi anuvicreti manasnupekkhati; api ca khvassa aatara samdhinimitta suggahita hoti sumanasikata spadhrita suppaividdha paya. Yath yath, bhikkhave, bhikkhuno aatara samdhinimitta suggahita hoti sumanasikata spadhrita suppaividdha paya tath tath so tasmi dhamme atthapaisaved ca hoti dhammapaisaved ca. Tassa atthapaisavedino dhammapaisavedino pmojja jyati. Pamuditassa pti jyati. Ptimanassa kyo passambhati. Passaddhakyo sukha vedeti. Sukhino citta samdhiyati. Ida, bhikkhave, pacama vimuttyatana yattha bhikkhuno appamattassa tpino pahitattassa viharato avimutta v citta vimuccati, aparikkh v sav parikkhaya gacchanti, ananuppatta v anuttara yogakkhema anupputi.

nor does he recite in detail, the Teaching that he had heard and mastered. He does not think and discursively think about the Teaching that he had heard and mastered and the mind does not touch a point. Yet a certain meditation object well grasped and well established is penetratingly seen with wisdom and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fifth of the releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Bhikkhus, these five are the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Imni kho, bhikkhave, paca vimuttyatanni yattha bhikkhuno appamattassa tpino pahitattassa viharato avimutta v citta vimuccati, aparikkh v sav parikkhaya gacchanti, ananuppatta v anuttara yogakkhema anupput ti. Chaha.

16 Upanisa Sutta (SN 12.23) [6 english translations]

Sayuttanikyo/ Nidnavaggo/ 1. Nidnasayutta/ 3. Dasabalavaggo/ 3. Upanisasutta (SN 2.1.3.3) Upanisa Sutta: Discourse on Supporting Conditions Bhikkhu Bodhi 1995
3

Upanisa Sutta: Prerequisites Thanissaro Bhikkhu 1997

Upanisaa Sutta: Upanisaa (excerpt) Maurice O'Connell Walshe 2007

4

Sayutta Nikya Division II Nidna Book 12 Abhisamaya Sayutta Chapter 3 hra Vagga 12. 3. 3.(23) Upanisa by Bhikkhuni Uppalavanna

PTS_SN The Book of the Kindred Sayings 2 (Mrs Rhys Davids)_Upanisa sutta

23. Svatthiya viharatipe jnato aha, bhikkhave, passato savna khaya vadmi, no ajnato no apassato.

While staying at Savatthi the Exalted One said:

Dwelling at Savatthi... "Monks, the ending of the

[1] [At Saavatthii the Blessed One said:]

1. At one time the Blessed One was living in the monastery offered by Anthapiika in

Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_Upanisa

"The destruction of the cankers, monks, is for one who knows and

effluents is for one who knows & sees, I

"Monks, I declare that the destruction

Jeta's grove in Svatthi.

Documents linked from this page may be subject to other restrictions. From Transcendental Dependent Arising: A Translation and Exposition of the Upanisa Sutta (WH 277), by Bhikkhu Bodhi (Kandy: Buddhist Publication Society, 1980). Copyright 1980 Buddhist Publication Society. Used with permission. Last revised for Access to Insight on 13 June 2010. 4 Documents linked from this page may be subject to other restrictions. From Samyutta Nikaya: An Anthology (WH 318-321), by M. O'C. Walshe (Kandy: Buddhist Publication Society, 1985).

Kica, bhikkhave, jnato ki passato savna khayo hoti? Iti rpa iti rpassa samudayo iti rpassa atthagamo, iti vedanpe iti sa iti sakhr iti via iti viassa samudayo iti viassa atthagamoti. Eva kho, bhikkhave, jnato eva passato savna khayo hoti .

sees, I say, not for one who does not know and does not see. Knowing what, seeing what does the destruction of the cankers occur? 'Such is material form, such is the arising of material form, such is the passing away of material form. Such is feeling... perception... mental formations... consciousness; such is the arising of consciousness, such is the passing away of consciousness' for one who knows and sees this, monks, the

tell you, not for one who does not know & does not see. For one who knows what & sees what is there the ending of effluents? 'Such is form, such its origination, such its disappearance. Such is feeling, such its origination, such its disappearance. Such is perception, such its origination, such

of the cankers[2] comes for him who knows and sees, and not for him who does not know and does not see. By knowing what, by seeing what, does the destruction of the cankers come about? 'Such is material form, such is its arising, such is its passing away; such is feeling... such is perception... such are the mental formations... such is consciousness, such is its arising, such is its passing away': for him who knows this, for him who sees

2. Monks, I declare the destruction of desires knowing and seeing, not without.

sutta

refer to attached file

3. Monks, knowing and seeing what do desires get destroyed? This is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness. Knowing thus and seeing thus comes about the destruction of

Yampissa ta, bhikkhave, khayasmi khayea, tampi saupanisa vadmi, no anupanisa. K ca, bhikkhave, khayeassa upanis? Vimutt tissa vacanya. Vimuttimpha [vimuttimpaha (s. sy. ka.)], bhikkhave,

destruction of the cankers occurs.

"The knowledge of destruction with respect to destruction has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for the knowledge of destruction? 'Emancipation' should be the reply.

its disappearance. Such are fabrications, such their origination, such their disappearance. Such is consciousness, such its origination,

saupanisa vadmi, no anupanisa. K ca, bhikkhave, vimuttiy upanis? Virgo tissa vacanya. Virgampha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, virgassa upanis? Nibbid tissa vacanya. Nibbidampha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, nibbidya upanis? Yathbhtaadassana ntissa vacanya. Yathbhtaadassanamp ha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave,

"Emancipation, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for emancipation? 'Dispassion' should be the reply.

such its disappearance.' The ending of the effluents is for one who knows in this way & sees in this way.

this, the destruction of the cankers comes about.

desires.

4. Monks, I say, that knowledge arising to him about

"Regarding this knowledge of destruction, I declare that there is a

the destruction of desires is associated

"Dispassion, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for dispassion? 'Disenchantment' should be the reply. "The knowledge of ending in the presence of ending has its prerequisite, I tell you. It is not without a "Disenchantment, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for disenchantment? 'The knowledge and vision of things as they really are' should be the reply. prerequisite. And what is the prerequisite for the knowledge of ending? Release, it should be said. Release has its prerequisite, I tell "The knowledge and vision of things you. It is not without

5. With what is the knowledge about the destruction of desires associated? The answer is release. Release too is associated.

supporting condition without which it does not arise...[3] What is this supporting condition? Liberation... Liberation has a supporting condition...: Dispassion... Dispassion has a supporting condition...: Disenchantment...

6. With what is release associated? The answer is fading. Fading too is associated.

7. With what is fading associated? The answer is turning away. Turning away too is associated.

8. With what is turning away

yathbhtaadassanassa upanis? Samdh tissa vacanya. Samdhimpha, bhikkhave, saupanisa vadmi, no anupanisa.

as they really are, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for the knowledge and vision of things as they really are? 'Concentration' should be the reply.

a prerequisite. And what is its prerequisite? Dispassion... Disenchantment... Knowledge & vision of things as they actually are

Disenchantment has a supporting condition...: Knowledge-and-visi on-of-things-as-they -are... Knowledge-and-visi on-of-things-as-they -are has a supporting condition...: Concentration... Concentration has a supporting condition...: Happiness... Happiness has a supporting condition...: Tranquillity... Tranquillity has a supporting condition...: Rapture...[4]

associated? The answer is knowledge of things as they really are. Knowledge of things as they really are, too is associated.

9. With what is knowledge of things as they really are associated? The answer is concentration. That too, is associated.

K ca, bhikkhave, samdhissa upanis? Sukha ntissa vacanya. Sukhampha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, sukhassa upanis? Passaddh tissa vacanya. Passaddhimpha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, passaddhiy upanis? Pt tissa vacanya. Ptimpha, bhikkhave, saupanisa "Tranquillity, monks, also has a "Happiness, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for happiness? 'Tranquillity' should be the reply. "Concentration, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for concentration? 'Happiness' should be the reply.

present... Concentration... Pleasure... Serenity... Rapture... Joy... Conviction... Stress... Birth... Becoming... Clinging... Craving... Feeling... Contact... The six sense media... Name-&-form... Consciousness... Fabrications... Fabrications have

10. With what is concentration associated? The answer is pleasantness. Pleasantness too is associated.

11. With what is pleasantness associated? The answer is tranquility. Tranquility too is associated.

12. With what is tranquility

vadmi, no anupanisa. K ca, bhikkhave, ptiy upanis? Pmojja ntissa vacanya. Pmojjampha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, pmojjassa upanis? Saddh tissa vacanya. Saddhampha, bhikkhave, saupanisa vadmi, no anupanisa.

supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for tranquillity? 'Rapture' should be the reply.

their prerequisite, I tell you. They are not without a prerequisite. And what is their prerequisite?

Rapture has a supporting condition...: Joy... Joy has a supporting condition...: Faith...[5] Faith has a supporting condition...: Suffering...[6]

associated? The answer is emotions of delight. Emotions of delight too are associated.

13. With what are emotions of delight associated? The answer is joy. Joy too is associated.

"Rapture, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for rapture? 'Joy' should be the reply.

Ignorance, it should be said.

14. With what is joy associated? The answer is faith. Faith too is associated.

"Thus fabrications have ignorance as their prerequisite,

Suffering has a supporting condition...: Birth...[7] Becoming... Grasping... Craving... Feeling... Contact... the Six Sense-Bases... Name-and-Form... Consciousness... the (kamma-) formations... Ignorance...

"Joy, monks, also has a supporting condition, I say, it does not lack a

consciousness has fabrications as its prerequisite, name-&-form has consciousness as its prerequisite, the six

15. With what is faith associated? The answer is unpleasantness. It is also associated.

K ca, bhikkhave, saddhya upanis? Dukkha ntissa vacanya. Dukkhampha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, dukkhassa upanis? Jt tissa

supporting condition. And what is the supporting condition for joy? 'Faith' should be the reply.

16. With what is unpleasantness associated? The answer is birth. Birth too is associated.

"Faith, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for faith? 'Suffering' should be the reply.

sense media have name-&-form as their prerequisite, contact has the six sense media as its

17. With what is birth

vacanya. Jtimpha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, jtiy upanis? Bhavo tissa vacanya. Bhavampha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, bhavassa upanis? Updna ntissa vacanya. Updnampha, bhikkhave, saupanisa vadmi, no anupanisa. K ca, bhikkhave, updnassa upanis? Tah tissa vacanya. Tahampha, bhikkhave, saupanisa vadmi, no anupanisa. "What is the supporting condition for clinging? 'Craving' should be the reply. "What is the supporting condition for existence? 'Clinging' should be the reply. "And what is the supporting condition for birth?. 'Existence' should be the reply. "Suffering, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for suffering? 'Birth' should be the reply.

prerequisite, feeling has contact as its prerequisite, craving has feeling as its prerequisite, clinging has craving as its prerequisite, becoming has clinging as its prerequisite, birth has becoming as its prerequisite, stress & suffering have birth as their prerequisite, conviction has stress & suffering as its prerequisite, joy has conviction as its prerequisite, rapture has joy as its "Thus, monks, Ignorance is the supporting condition for the (kamma-) formations [etc. to] Birth. Birth for Suffering, Suffering for Faith, Faith for Joy, Joy for Delight, Delight for Tranquillity, Tranquillity for Happiness, Happiness for Concentration, Concentration for Knowledge-and-visi on-of-things-as-they -are, Knowledge-and-visi on-of-things-as-they -are for

associated? The answer is being. Being too is associated.

18. With what is being associated? The answer is holding. Holding too is associated.

19. With what is holding associated? The answer is craving. Craving too is associated.

20. With what is craving associated? The answer is feelings. Feelings too are associated.

21. With what are feelings associated? The answer is a contact. A contact too is associated.

K ca, bhikkhave, tahya upanis? Vedan tissa

"What is the supporting condition for craving? 'Feeling' should be the reply.

prerequisite, serenity has rapture as its prerequisite,

vacanyape phasso tissa vacanya sayatana ntissa vacanya nmarpa ntissa vacanya via ntissa vacanya sakhr tissa vacanya. Sakhrepha, bhikkhave, saupanise vadmi, no anupanise. K ca, bhikkhave, sakhrna upanis? Avijj tissa vacanya. "What is the supporting condition for mentality-materiality? Iti kho, bhikkhave, avijjpanis sakhr, sakhrpanisa via, vipanisa nmarpa, nmarppanisa sayatana, "Kamma formations, monks, also "What is the supporting condition for consciousness? 'Kamma formations' should be the reply. 'Consciousness' should be the reply. "What is the supporting condition for the sixfold sense base? 'Mentality-materiality' should be the reply. "What is the supporting condition for contact? 'The sixfold sense base' should be the reply. "What is the supporting condition for feeling? 'Contact' should be the reply.

pleasure has serenity as its prerequisite, concentration has pleasure as its prerequisite, knowledge & vision of things as they actually are present has concentration as its prerequisite, disenchantment has knowledge & vision of things as they actually are present as its prerequisite, dispassion has disenchantment as its prerequisite, release has dispassion as its prerequisite, knowledge of ending has release as its

Disenchantment, Disenchantment for Dispassion, Dispassion for Liberation, Liberation for Knowledge of the destruction of the cankers."

22. With what is a contact associated? The answer is the six spheres. The six spheres too are associated.

23. With what are the six spheres associated? The answer is name and matter. Name and matter too are associated.

Notes

24. With what are name and matter associated? The answer

1. The final part of this very important sutta is translated as No. 19 in Vol. I of this anthology. See now also Bhikkhu Bodhi, Transcendental Dependent Arising (WH 277-8, 1980). 2.

is consciousness. Consciousness too is associated.

25. With what is consciousness associated? The answer is determinations. Determinations too are associated.

26. With what are determinations associated? The answer is ignorance.

sayatanpaniso phasso, phasspanis vedan, vedanpanis tah, tahpanisa updna, updnpaniso bhavo, bhavpanis jti, jtpanisa dukkha, dukkhpanis saddh, saddhpanisa pmojja, pmojjpanis pti, ptpanis passaddhi, passaddhpanisa sukha, sukhpaniso samdhi, samdhpanisa yathbhtaadassana, yathbhtaadassanpani s nibbid, nibbidpaniso virgo, virgpanis vimutti, vimuttpanisa khayea.

have a supporting condition, I say, they do not lack a supporting condition. And what is the supporting condition for kamma formations? 'Ignorance' should be the reply.

prerequisite.

AAsavaa From aa-savati "flows Thus, monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving, craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with

"Just as when the gods pour rain in heavy drops & crash thunder on the upper mountains: The

towards" (i.e., either "into" or "out" towards the observer), thus lit. either "influx" or "secretion." The most generally accepted translation today is "cankers." [Another meaning is "fermentation," hence "intoxicants" is a possible alternative rendering.] The four cankers are those of (1) sense-desire (kaamaasava) (2) desire for continued existence (bhavaasava) (3)

"Thus, monks, ignorance is the supporting condition for kamma formations, kamma formations are the supporting condition for consciousness, consciousness is the supporting condition for mentality-materiality, mentality-materiality is the supporting condition for the sixfold sense base, the sixfold sense base is the supporting condition for contact, contact is the supporting condition for feeling, feeling is the supporting condition for craving, craving is the

water, flowing down along the slopes, fills the mountain clefts & rifts & gullies. When the mountain clefts & rifts & gullies are full, they fill the little ponds. When the little ponds are full, they fill the big lakes. When the big lakes are full, they fill the little rivers. When the little rivers are full, they fill the

Seyyathpi, bhikkhave, uparipabbate

supporting condition for clinging, clinging is the supporting condition

thullaphusitake deve vassante ta udaka yathninna pavattamna pabbatakandarapadaraskh paripreti. Pabbatakandarapadaraskh paripr kusobbhe [kussubbhe (s. sy. ka.), kusubbhe (p.) vdi 129 sutta oloketabba] pariprenti. Kusobbh paripr mahsobbhe pariprenti. Mahsobbh paripr kunnadiyo pariprenti. Kunnadiyo paripr mahnadiyo pariprenti. Mahnadiyo paripr mahsamudda pariprenti.

for existence, existence is the supporting condition for birth, birth is the supporting condition for suffering, suffering is the supporting condition for faith, faith is the supporting condition for joy, joy is the supporting condition for rapture, rapture is the supporting condition for tranquillity, tranquillity is the supporting condition for happiness, happiness is the supporting condition for concentration, concentration is the supporting condition for the knowledge and vision of things as they really are, the knowledge and vision of things as they really are is the supporting condition for disenchantment, disenchantment is the supporting condition for dispassion, dispassion is the supporting condition for

big rivers. When the big rivers are full, they fill the great ocean. In the same way:

wrong views (di.t.thiaasava: cf. SN 12.15, n. 1): and (4) ignorance (avijjaasava) though (3) is often omitted,

fading, fading with release and release is associated with the knowledge of destruction.

27. Monks, just as the rain drops that fall on top of the mountain course down to the lowlands, filling up the mountain grottoes, clefts and rivulets and then the water fills up the small ponds, large ponds small rivers and the large rivers, the sea and the great oceans

"Fabrications have ignorance as their prerequisite, consciousness has fabrications as its prerequisite, name-&-form has consciousness as their prerequisite, the six sense media have name-&-form as their prerequisite, contact has the six sense media as its prerequisite, feeling has contact as its prerequisite, craving

being doubtless included in (4). The destruction of the cankers is equivalent to Arahantship, and an Arahant is sometimes called khiinaasava. 3. Upanisaa: a word of various meanings: "support, cause, means," etc. Formally it looks like the Pali equivalent of upani.sad, but it may

28. In the same manner monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving,

Evameva kho, bhikkhave, avijjpanis

emancipation, and emancipation is the supporting condition for the

sakhr, sakhrpanisa via, vipanisa nmarpa, nmarppanisa sayatana, sayatanpaniso phasso, phasspanis vedan, vedanpanis tah, tahpanisa updna, updnpaniso bhavo, bhavpanis jti, jtpanisa dukkha, dukkhpanis saddh, saddhpanisa pmojja, pmojjpanis pti, ptpanis passaddhi, passaddhpanisa sukha, sukhpaniso samdhi, samdhpanisa yathbhtaadassana, yathbhtaadassanpani s nibbid, nibbidpaniso virgo, virgpanis

knowledge of the destruction (of the cankers).

has feeling as its prerequisite, clinging has craving

be a contraction of upanissaya "decisive support" in the list of the 24 Conditions (see BD [Buddhist Dictionary by Ven. Nyanatiloka (2nd ed. by Ven. Nyanaponika, Colombo 1972)], s. v. Paccaya). It is glossed in SA [SN Commentary] as kaara.na "cause," paccaya "condition." 4. Piiti. A particularly difficult word to translate. Like passadhi "tranquillity," but unlike sukha "happiness," it

craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with fading, fading with release and release is associated with the knowledge of destruction.

"Just as, monks, when rain descends heavily upon some mountaintop, the water flows down along with the slope, and fills the clefts, gullies, and creeks; these being filled fill up the pools; these being filled fill up the ponds; these being filled fill up the streams; these being filled fill up the rivers; and the rivers being filled fill up the great ocean in the same way, monks, ignorance is the supporting condition for kamma formations, kamma formations are the supporting condition for consciousness, consciousness is the supporting condition for mentality-materiality, mentality-materiality is the supporting condition for the sixfold sense base, the sixfold sense base is

as its prerequisite, becoming has clinging as its prerequisite, birth has becoming as its prerequisite, stress & suffering have birth as their prerequisite, conviction has stress & suffering as its prerequisite, joy has conviction as its prerequisite, rapture has joy as its prerequisite, serenity has rapture as its prerequisite, pleasure has serenity as its prerequisite, concentration has

vimutti, vimuttpanisa khayea nti. Tatiya.

the supporting condition for contact, contact is the supporting condition for feeling, feeling is the supporting condition for craving, craving is the supporting condition for clinging, clinging is the supporting condition for existence, existence is the supporting condition for birth, birth is the supporting condition for suffering, suffering is the supporting condition for faith, faith is the supporting condition for joy, joy is the supporting condition for rapture, rapture is the supporting condition for tranquillity, tranquillity is the supporting condition for happiness, happiness is the supporting condition for concentration, concentration is the supporting condition for the knowledge and vision of things as they really are, the knowledge and vision of things as they really are is the supporting

pleasure as its prerequisite, knowledge & vision of things as they actually are present has concentration as its prerequisite, disenchantment has knowledge & vision of things as they actually are present as its prerequisite, dispassion has disenchantment as its prerequisite, release has dispassion as its prerequisite, knowledge of ending has release as its prerequisite."

belongs to a group of mental formations (sankhaarakhandha), and ranges from "interest" through "zest" to "rapture." The five degrees of piiti are described in VM IV, 94-99 (in Ven. aa.namoli's translation of the text piiti is rendered "happiness" and sukha "bliss"). 5. Saddhaa. This is not blind faith but confidence in the Buddha and his teaching. 6. Dukkha stands here for the usual

condition for disenchantment, disenchantment is the supporting condition for dispassion, dispassion is the supporting condition for emancipation, and emancipation is the supporting condition for the knowledge of the destruction (of the cankers)."

"decay-and-death" (Jaraa-mara.na) or, in full, "decay, death, sorrow, lamentation, pain, grief and despair" (jaraa-mara.na-sokaparideva-dukkha-do manassupaayaasa). 7. Jaati. All the rest, down to "ignorance" as in the usual formula of Dependent Origination. See Vol. I, nn. 29-30.

17 Pamdavihr Sutta (SN 35.97) [4 english translations]

Sayuttanikyo/ Sayatanavaggo/ 1. Sayatanasayutta/ 10. Saavaggo / 4. Pamdavihrsutta (SN 4.1.10.4) Pamadaviharin Sutta: Dwelling in Heedlessness Thanissaro Bhikkhu Samyutta Nikya/ Volume IV Sayatanavaggo Samyutta 34 Sayatana Sayutta PTS_SN The Book of the Kindred Sayings

 2005

Chapter 10 Chala Vaggo 34. 10. 4.(97) Pamdavihri Negligence by Bhikkhuni Uppalavanna

2 (Mrs Rhys Davids)_ Pamdavihrsut ta

97. Pamdavihrica vo, bhikkhave, desessmi appamdavihrica. Ta sutha. Kathaca, bhikkhave, pamdavihr hoti? Cakkhundriya asavutassa, bhikkhave, viharato citta bysicati [bysiccati (s. sy. ka.)]. Cakkhuvieyyesu rpesu tassa bysittacittassa pmojja na hoti. Pmojje asati pti na hoti. Ptiy asati passaddhi na hoti. Passaddhiy asati dukkha hoti. Dukkhino citta na samdhiyati. Asamhite citte dhamm na ptubhavanti. Dhammna aptubhv pamdavihr tveva sakha gacchatipe jivhindriya asavutassa, bhikkhave, viharato citta bysicati jivhvieyyesu rasesu, tassa bysittacittassape pamdavihr tveva sakha gacchatipe manindriya asavutassa, bhikkhave, viharato citta bysicati manovieyyesu dhammesu, tassa bysittacittassa pmojja na hoti. Pmojje asati

"Monks, I will teach you about one who dwells in heedlessness and one who dwells in heedfulness. Listen and pay careful attention, I will speak." "As you say, lord," the monks responded. The Blessed One said: "And how does one dwell in heedlessness? When a monk dwells without restraint over the faculty of the eye, the mind is stained with forms cognizable via the eye. When the mind is stained, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no serenity. There being no serenity, he dwells in suffering. The mind of one who suffers does not become centered. When the mind is uncentered, phenomena (dhammas) don't become manifest. When phenomena aren't manifest, one is classed simply as one who dwells in heedlessness. "When a monk dwells without restraint over the

1. It happened in Svatthi.

2. Monks, I will teach living negligently and living diligently. Listen carefully!

Wisdom_SN The Connected Discourses of the

3. Monks, how is living negligently?

Buddha (Bodhi)_ Pamdavihrsut

46. Monks, his, whose mental faculty of the eye is uncontrolled, the mind is corrupted by forms cognized through eye consciousness. The corrupted mind is not delightful. The not delightful mind is not joyful. The not joyful mind does not repose. The not reposed mind is unpleasant. The unpleasant mind does not become one pointed. With the mind not in one point the Teaching does not appear. When the Teaching does not appear, it is said he lives negligently.

ta
refer to attached file

pti na hoti. Ptiy asati passaddhi na hoti. Passaddhiy asati dukkha hoti. Dukkhino citta na samdhiyati. Asamhite citte dhamm na ptubhavanti. Dhammna aptubhv pamdavihr tveva sakha gacchati. Eva kho, bhikkhave, pamdavihr hoti.

ear... nose... tongue... body... "When a monk dwells without restraint over the faculty of the intellect, the mind is stained with ideas cognizable via the intellect. When the mind is stained, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no serenity. There being no serenity, he

Repeat for the mental faculty of the ear and the mental faculty of the nose.

78. Monks, his, whose mental faculty of the tongue is uncontrolled the mind is corrupted by savories cognized through tongue consciousness. The corrupted mind is not delightful. The not delightful mind is not joyful. The not joyful mind does not repose. The not reposed mind is in unpleasantness. With unpleasantness, the mind does not become one pointed. With the mind not in one point the Teaching does not appear. When the Teaching does not appear, it is said he lives negligently.

Kathaca, bhikkhave, appamdavihr hoti? Cakkhundriya savutassa, bhikkhave, viharato citta na bysicati cakkhuvieyyesu rpesu, tassa abysittacittassa pmojja jyati. Pamuditassa pti jyati. Ptimanassa kyo passambhati. Passaddhakyo sukha viharati. Sukhino citta samdhiyati. Samhite citte dhamm ptubhavanti. Dhammna ptubhv appamdavihr tveva sakha gacchatipe jivhindriya savutassa, bhikkhave, viharato citta na bysicatipe appamdavihr tveva sakha gacchati. Manindriya savutassa, bhikkhave, viharato citta na bysicati, manovieyyesu dhammesu, tassa abysittacittassa pmojja jyati. Pamuditassa pti jyati. Ptimanassa kyo passambhati.

dwells in suffering. The mind of one who suffers does not become centered. When the mind is uncentered, phenomena (dhammas) don't become manifest. When phenomena aren't manifest, one is classed simply as one who dwells in heedlessness. "This is how one dwells in heedlessness. "And how does one dwell in heedfulness? When a monk dwells with restraint over the faculty of the eye, the mind is not stained with forms cognizable via the eye. When the mind is not stained, there is joy. There being joy, there is rapture. There being rapture, there is serenity. There being serenity, he dwells in ease. The mind of one at ease becomes centered. When the mind is centered, phenomena (dhammas)

Repeat for the body.

9. Monks, his, whose mental faculty of the mind is uncontrolled the mind is corrupted by ideas cognized through mind consciousness. The corrupted mind is not delightful. The not delightful mind is not joyful. Without joy the mind does not repose. The not reposed mind is

Passaddhakyo sukha viharati. Sukhino citta samdhiyati. Samhite citte dhamm ptubhavanti. Dhammna ptubhv appamdavihr tveva sakha gacchati. Eva kho, bhikkhave, appamdavihr hot ti. Catuttha.

become manifest. When phenomena are manifest, one is classed simply as one who dwells in heedfulness. "When a monk dwells with restraint over the ear... nose... tongue... body... "When a monk dwells with restraint over the faculty of the intellect, the mind is not stained with ideas cognizable via the intellect. When the mind is not stained, there is joy. There being joy, there is rapture. There being rapture, there is serenity. There being serenity, he dwells in ease. The mind of one at ease becomes centered. When the mind is centered, phenomena (dhammas) become manifest. When phenomena are manifest, one is classed simply as one who dwells in heedfulness. "This is how one dwells in heedfulness." See also: SN 48.56.

unpleasant. The unpleasant mind does not become one pointed. With the mind not in one point the Teaching does not appear. When the Teaching does not appear, it is said he lives negligently.

10. Monks, this is abiding negligently.

11. Monks, how does the monk abide diligently?

1214. Monks, his, whose mental faculty of the eye is controlled the mind is not corrupted by forms cognized through eye consciousness. The not corrupted mind is delightful. The delightful mind is joyful. The joyful mind reposes. The reposing mind is pleasant. The pleasant mind is one pointed. In the one pointed mind the Teaching appears. When the Teaching appears, it is said he lives diligently.

Repeat for the mental faculty of the ear and the mental faculty of the nose.

1516. Repeat for the mental faculty of the tongue and the mental faculty of the body.

17. Monks, his, whose mental faculty of the mind is controlled the mind is not corrupted by ideas cognized through mind consciousness. The not corrupted mind is delightful. The delightful mind is joyful. The joyful mind reposes. The reposed mind is pleasant. The pleasant mind becomes one pointed. When the mind is in one point the Teaching appears. When the Teaching appears, it is said he lives diligently.

18 Jvakambavanasamdhi Sutta (SN 35.160) [3 english translations]

Sayuttanikyo/ Sayatanavaggo/ 1. Sayatanasayutta/ 16. Nandikkhayavaggo/ 5. Jvakambavanasamdhisutta (SN 4.1.16.5) Samyutta Nikya/ Volume IV Sayatanavaggo Samyutta 34 Sayatana Sayutta Chapter 16 Nandikkhaya Vaggo 34. 16. 5. (160.0 Jvakambavane 1 In Jvaka's Mango Orchard 1 by Sister Upalavanna 160. Eka samaya bhagav rjagahe viharati jvakambavane. Tatra kho bhagav 1. At one time the Blessed One lived in Jvaka's mango PTS_SN The Book of the Kindred Sayings 2 (Mrs Rhys Davids)_ Jvakambavana

bhikkh mantesi bhikkhavo tipe samdhi, bhikkhave, bhvetha. Samhitassa, bhikkhave, bhikkhuno yathbhta okkhyati. Kica yathbhta okkhyati? Cakkhu aniccanti yathbhta okkhyati, rp aniccti yathbhta okkhyati, cakkhuvia aniccanti yathbhta okkhyati, cakkhusamphasso aniccoti yathbhta okkhyati, yampida cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tampi aniccanti yathbhta okkhyatipe jivh aniccti yathbhta okkhyatipe mano aniccoti yathbhta okkhyati, dhamm aniccti yathbhta okkhyatipe yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v tampi aniccanti yathbhta okkhyati. Samdhi, bhikkhave, bhvetha. Samhitassa, bhikkhave, bhikkhuno yathbhta okkhyat ti. Pacama.

orchard in Rajagaha. 2. From there the Blessed One addressed the monks: 3. Monks, develop concentration, to the concentrated monk things plainly appear as they really are. What appears plainly as they really are? 4. The eye plainly appears, as impermanent as it really is. Forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of eye contact plainly appear as impermanent as they really are. 58. The ear, nose, tongue, body plainly appear as impermanent as it really is. 9. The mind plainly appears, as impermanent as it really is. Ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind contact plainly appear as impermanent as they really are. 10. Monks, develop concentration, to the concentrated monk things plainly appear as they really are.

samdhisutta

Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_ Jvakambavana samdhisutta

refer to attached file

3. TYPES OF DEVELOPMENT OF SAMDHI 104 19 Samdhibhvan Sutta (AN 4.41) [4 english translations]
Aguttaranikyo/ Catukkaniptapi/ 1. Pahamapasaka/ 5. Rohitassavaggo/ 1. Samdhibhvansutta (AN 4. 1. 5. 1) 41. Catasso im, bhikkhave, samdhibhvan. Katam catasso? Atthi, bhikkhave, samdhibhvan bhvit bahulkat dihadhammasukhavihrya savattati; atthi, bhikkhave, samdhibhvan bhvit bahulkat adassanappailbhya savattati; atthi, bhikkhave, samdhibhvan bhvit bahulkat satisampajaya savattati; atthi, bhikkhave, samdhibhvan bhvit bahulkat savna khayya savattati. "Monks, these are the four developments of concentration. Which four? There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. There is the development of Here, bhikkhus, a concentration developed and made much conduces to a pleasant abiding here and now. A concentration developed and made much conduces to gain of knowledge and vision. A concentration developed and made much conduces to mindfull awareness. and a concentration developed and made Samadhi Sutta: Concentration Thanissaro Bhikkhu 1997 Aguttara Nikya 5. Rohitassavaggo Rohita, the son of gods 1. Samdhibhvansutta Developments of concentration by Sister Upalavanna 005.01. Bhikkhus, these four are the developments of concentration. What four? BRETHERN, there are these four ways of self-concentration. What are the four? First, there is a way of self-concontration, which, well-practised and developed, results in a happy condition in this life. Then, brethren, there is a way of self-concentration which, well-practised and developed, results in the attainment of perfect knowledge. Then, brethren, there is a way of self-concentration, which, well practised and developed, results in mindfulness and
refer to attached file

CHAPTER V TO ROHITASSA (1) Concentration by A.D.Jayasundere

PTS_SN The Book of the Kindred Sayings 2 (Mrs Rhys Davids)_ Jvakambavan asamdhisutta

Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_ Jvakambavan asamdhisutta

concentration that, when developed Katam ca, bhikkhave, samdhibhvan bhvit bahulkat dihadhammasukhavihrya savattati? Idha, bhikkhave, bhikkhu vivicceva kmehi catuttha jhna upasampajja viharati. Aya, bhikkhave, samdhibhvan bhvit bahulkat dihadhammasukhavihrya savattati. "And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk quite withdrawn from sensuality, withdrawn from unskillful qualities enters & remains in the Katam ca, bhikkhave, samdhibhvan bhvit bahulkat adassanappailbhya savattati? Idha, bhikkhave, bhikkhu lokasaa manasi karoti, divsaa adhihti yath div tath ratti, yath ratti tath div. Iti vivaena cetas apariyonaddhena sappabhsa citta bhveti. Aya, bhikkhave, samdhibhvan bhvit bahulkat first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation internal assurance. With the fading of & pursued, leads to the ending of the effluents.

much conduces to the destruction of desires.

intelligence. Lastly, brethren, there is also a way of self-concentration, which, well-practised and

Bhikkhus, what is the concentration developed and made much would conduce to a pleasant abiding here and now?.

developed, results in the extinction of the intoxicants.

Brethren, what is the way of self-concentration which,

Here bhikkhus, the bhikkhu secluding the mind from sensual desires ... re ... attains to the fourth higher state of mind. Bhikkhus, this concentration developed and made much would conduce to a pleasant abiding here and now.

well-practised and developed, results in a happy condition in this life? Brethren, herein a brother, separating himself from passions and sins, with reflection and investigation, enters and remains in the First Ecstasy (Jhana), where there is joy and ease born of

Bhikkhus, what is the concentration developed and made much would conduce to a gain of knowledge and vision?

seclusion.

Freeing his mind from reflection and investigation, and having it concentrated, and retaining the joy

Here, bhikkhus, the bhikkhu attends to the perception of light

and case consequent on the tranquillity of mind, he enters and

adassanappailbhya savattati.

rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters

and intends the perception of daylight. In the day time, intends night and in the night, intends day. Thus with an open mind develops the uncovered mind, full of light.

remains in the Second Ecstasy.

v. [41] To Rohitassa 63

Katam ca, bhikkhave, samdhibhvan bhvit bahulkat satisampajaya savattati? Idha, bhikkhave, bhikkhuno vidit vedan uppajjanti, vidit upahahanti, vidit abbhattha gacchanti; vidit sape vidit vitakk uppajjanti, vidit upahahanti, vidit abbhattha gacchanti. Aya, bhikkhave, samdhibhvan bhvit bahulkat satisampajaya savattati.

& remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain as with the earlier disappearance of elation & distress he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the

Freeing his mind from joy he obtains indifference to pain and

Bhikkhus, this concentration developed and made much would conduce to a gain of knowledge and vision.

pleasure. He lives enjoying bodily felicity; the saints pronounce this indifference to pain and pleasure as the Third Ecstasy.

Bhikkhus, what is the concentration developed and made much would conduce to mindfull awareness?

Then divesting himself of happiness and sorrow and primarily freeing himself of pleasure and pain, he arrives at and remains in the Fourth Eestasy-a

Katam ca, bhikkhave, samdhibhvan bhvit bahulkat savna khayya savattati? Idha, bhikkhave, bhikkhu pacasu updnakkhandhesu udayabbaynupass viharati iti rpa, iti rpassa samudayo, iti

here & now.

Here, bhikkhus, to the bhikkhu feelings arise, persist and fade

state of mind indifferent to all emotions alike. Brethren, this is said to be the way to self-concentration, which, well-practised and developed, results in a happy condition in this life.

"And what is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision? There is the case where a monk attends to

knowingly,. perceptions arise, persist and fade knowingly and thoughts arise, persist and fade knowingly.

rpassa atthagamo [atthagamo (s. p.)]; iti vedan, iti vedanya samudayo, iti vedanya atthagamo; iti sa, iti saya samudayo, iti saya atthagamo; iti sakhr, iti sakhrna samudayo, iti sakhrna atthagamo; iti via, iti viassa samudayo, iti viassa atthagamo ti. Aya, bhikkhave, samdhibhvan bhvit bahulkat savna khayya savattati. Im kho, bhikkhave, catasso samdhibhvan. Idaca pana meta, bhikkhave, sandhya bhsita pryane puakapahe

the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.

Bhikkhus, this concentration developed and made much conduces to mindfull awareness. Brethren, what is the way of self-concentration, which, well-practised and developed, Bhikkhus, what concentration developed and made much would conduce to the destructin of desires? results in the attainment of perfect knowledge?.Brethren, herein a brother exercises the faculty of perfection by day, perceives clearly by day as well as by night: thus by Here, bhikkhus, the bhikkhu abides reflecting the arising and fading of the five holdling masses. This is matter, this its arising and this its open and clear mind he develops the radiant faculty of perfection. Brethren, this is said to be the way of self-concentration, which, well practised and developed results in the attainment of perfeet knowledge.

"And what is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? There is the case where feelings are known to the monk as

fading. This is feeling, this its arising and this its fading. This is perception, this its arising and this its fading. These are determinations, this its arising and this its fading. This is consciousness, this its arising and this its fading. Bhikkhus, these four are the developments of concentration. On account of this it

Brethren, what is the way of self-concentration, which, well-practised and developed, results in mindfulness and intelligence? Brethren, herein a brother clearly understands

Sakhya lokasmi paroparni,

they arise, known as they persist, known as they subside. Perceptions are known to him as they arise,

Yassijita natthi kuhici loke;

known as they persist, known as they subside. Thoughts are known

Santo vidhmo angho nirso,

to him as they arise, known as they persist, known as they subside.

was stated as follows in the Parayana Vagga in reply to Pua's quest.

sensation, perception and conception as each of them arises, presents itself. to the mind and passes away. Brethren, this is said

Atri so jtijaranti brm ti [su. ni. 1054; cani. puakamavapucch 73]. pahama;

This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.

Discriminatingly considering this world and the beyond, not seeing any vacillations,

to be the way of self-cocentration, which, well-practised and developed, results in mindfulness and intelligence.

"And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such I say he has crossed over, is appeased, emancipated and without desires.

Brethren, what is the way of self-concentration, which, well-practised and developed, results in the extinction of the intoxicants? Brethren, herein a brother dwells in the observance of the arising and passing away of the factors

64 The Numerical Sayings [TEXT ii, 46

of the fivefold clinging to existence `thus is body, thus is the arising of

its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

body, thus is the passing away of body, thus is sensation, perception, mental coefficients and consciousness, thus is the arising and the passing away thereof.' Brethren, this is said to be the way

"These are the four developments of concentration.

of self-concentration, which, well-practised and developed, results in the extinction of the

"And it was in connection with this that I stated in Punnaka's Question in the Way to the Far Shore [Sn 5.3]:

intoxicants. Indeed, brethren, these are the four ways of self-concentration. This also was uttered by one in connexion with the Questions of Punnaka in the

'He who has fathomed the far & near in the world, for whom there is nothing perturbing in the world his vices evaporated, undesiring, untroubled, at peace he, I tell you, has crossed over birth aging.'"

Chapter on Destiny.* By searching in the world things high and low,' He who hath nought' to stir him in the world, Calm' and unclouded, cheerful, freed of longing, He hath crossed over birth and old, 1 say.

4. SAMMSAMDHI 110 20 Samdhiparikkhra Sutta (AN 7.45) [2 english translations]

Aguttaranikyo/ Sattakaniptapi/ Pahamapasaka / 5. Mahyaavaggo / 2. Samdhiparikkhrasutta (AN 7.1.5.2(45)) 45. Sattime, bhikkhave, samdhiparikkhr. Katame satta? Sammdihi, sammsakappo, sammvc, sammkammanto, sammjvo, sammvymo, sammsati. Y kho, bhikkhave, imehi sattahagehi cittassekaggat parikkhat [ saparikkhrat tipi, saparikkhat tipi (sa. ni. 5.28)], aya vuccati, bhikkhave, ariyo sammsamdhi [samdhi (sy.)] saupaniso itipi saparikkhro itip ti. Dutiya. Right view, right thoughts, right speech, right actions, right livelihood, right effort and right mindfulness. Bhikkhus, when the mind's one pointedness is accessed with these seven factors, it is called the noble right concentration, with means and accessories. Aguttara Nikya 005. Mahyaavaggo The great sacrifices 2. Samdhiparikkhrasutta Accessories of concentration 005.02. Bhikkhus, these seven are the accessories of concentration. What seven? PTS_AN The Book of the Gradual Sayings 4 (Woodward)_ Samdhiparikk hrasutta
refer to attached file

21 Clavedalla Sutta (MN 44) [4 english translations]

Majjhimanikyo/ Mlapasapi/ 5. Cayamakavaggo/ 4. Cavedallasutta (MN 1.5.4) Culavedalla Sutta: The Shorter Set of Questions-and-Answers Thanissaro Bhikkhu5 1998 460. Eva me suta eka samaya bhagav rjagahe viharati veuvane kalandakanivpe. Atha kho viskho upsako yena dhammadinn bhikkhun tenupasakami; upasakamitv dhammadinna bhikkhuni abhivdetv ekamanta nisdi. Ekamanta nisinno kho viskho upsako dhammadinna bhikkhuni etadavoca sakkyo sakkyo ti, ayye, vuccati. Katamo nu kho, ayye, sakkyo vutto bhagavat ti? Paca kho ime, vuso viskha, updnakkhandh sakkyo vutto bhagavat, seyyathida rpupdnakkhandho, vedanupdnakkhandho, saupdnakkhandho, sakhrupdnakkhandho, "There are these five clinging-aggregates, friend Visakha: form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a
5

Majjhima Nikya I. 5. 4 Clavedallasutta (44) The Shorter Discourse on Questions and Answers I heard thus.

Motilal Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 1_Cavedallasut

I have heard that on one occasion the Blessed One was staying near Rajagahain the Bamboo Grove, the Squirrels' Sanctuary. Then Visakha the lay follower went to Dhammadinna the nun and, on arrival, having bowed down to her, sat to one side. As he was sitting there he said to her, "'Self-identification, self-identification,' it is said, lady. Which self-identification is described by the Blessed One?"

At one time the Blessed One lived in the squirrels' Santuary in Rjagaha. Then Viskha the lay disciple approached bhikkhuni Dhammadinn worshipped her, sat on a side and said:

ta

Wisdom_MN The Middle Length Discourses of the

Noble lady, it is said the self, for what did the Blessed One say self? Friend Viskha, to these five holding masses the Blessed One said self. Such as the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness. To these

Buddha (amoli&Bod hi)_Cavedallas utta

refer to attached file

Translator's note: The Buddha praised Dhammadinna the nun as the foremost Dhamma teacher among his nun disciples. In this discourse she answers questions put to her by a layman Visakha who, according to the commentary, was her former husband, a merchant of Rajagaha, and a non-returner.

viupdnakkhandho. Ime kho, vuso viskha, pacupdnakkhandh sakkyo vutto bhagavat ti. Sdhayye ti kho viskho upsako dhammadinnya bhikkhuniy bhsita abhinanditv anumoditv dhammadinna bhikkhuni uttari paha apucchi sakkyasamudayo sakkyasamudayo ti, ayye, vuccati. Katamo nu kho, ayye, sakkyasamudayo vutto bhagavat ti? Yya, vuso viskha, tah ponobbhavik nandrgasahagat tatratatrbhinandin, seyyathida kmatah bhavatah vibhavatah; aya kho, vuso viskha, sakkyasamudayo vutto bhagavat ti.

clinging-aggregate. These five clinging-aggregates are the self-identification described by the Blessed One." Saying, "Yes, lady," Visakha the lay follower delighted & rejoiced in what Dhammadinna the nun had said. Then he asked her a further question: "'The origination of self-identification, the origination of self-identification,' it is said, lady. Which origination of self-identification is described by the Blessed One?" "The craving that makes for further becoming accompanied by passion & delight, relishing now here & now there i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This,

five holding masses the Blessed One said, self. The lay disciple Viskha agreeing with the words of bhikkhuni Dhammadinn asked a further question. Noble lady, it is said, the arising of the self, to what did the Blessed One say the arising of the self?

Friend Viskha, to this same craving to be born in the future accompanied with interest and greed delighting here and there with greed for sensuality, greed `to be' and greed `not to be', to this the Blessed One said, the arising of the self. Noble lady it is said the cessation of self, to what did the Blessed One say the cessation of self? The complete cessation, giving up, the release from that craving is the cessation of self, said the Blessed One. Noble Lady, it is said the path to the cessation of self, to what did the Blessed One say, the path to the cessation of self? Friend Viskha, the Blessed One declared this same Noble Eightfold path, is the path, for the cessation of the self. Such as right view, right thoughts, right speech, right actions, right

Sakkyanirodho sakkyanirodho ti, ayye, vuccati. Katamo nu kho, ayye, sakkyanirodho vutto bhagavat ti? Yo kho, vuso viskha, tassyeva tahya asesavirganirodho cgo painissaggo mutti

friend Visakha, is the origination of self-identification described by the Blessed One." "'The cessation of self-identification, the cessation of self-identification,' it is said, lady.

anlayo; aya kho, vuso viskha, sakkyanirodho vutto bhagavat ti. Sakkyanirodhagmin paipad sakkyanirodhagmin paipad ti, ayye, vuccati. Katam nu kho, ayye, sakkyanirodhagmin paipad vutt bhagavat ti? Ayameva kho, vuso viskha, ariyo ahagiko maggo sakkyanirodhagmin paipad vutt bhagavat, seyyathida sammdihi sammsakappo sammvc sammkammanto sammjvo sammvymo sammsati sammsamdh ti. Taeva nu kho, ayye, updna te [teva (s.)] pacupdnakkhandh udhu aatra pacahupdnakkhandhehi updna nti? Na kho, vuso viskha, taeva updna te pacupdnakkhandh, npi aatra pacahupdnakkhandhehi updna. Yo kho, vuso viskha, pacasu updnakkhandhesu

Which cessation of self-identification is described by the Blessed One?" "The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: This, friend Visakha, is the cessation of self-identification described by the Blessed One."

livelihood, right effort, right mindfulness and right concentration. Noble lady, is the holding, in that same five holding masses, or is there a holding other than that? No, friend Viskha, there is no holding other than the five holding masses. Friend Viskha, the interest and greed for these five masses, is the holding.

Noble Lady, how does the self view arise? "'The way of practice leading to the cessation of self-identification, the way of practice leading to the cessation of self-identification,' it is said, lady. Which way of practice leading to the cessation of self-identification is described by the Blessed One?" "Precisely this noble eightfold path right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration: This, friend Visakha, is the way of practice leading to the cessation of self-identification described by the Blessed Here, friend, Viskha, the not learned ordinary man who has not seen the noble ones and Great Beings, not clever in their Teaching and not trained in their Teaching, reflects matter in self, or a material self, or in self matter, or in matter self. Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self. Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self. Reflects determinations in self, or a determining self, or in self determinations, or in determinations self. Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. Friend Viskha, thus arises

chandargo ta tattha updna nti.

One." "Is it the case, lady, that clinging is the same thing as the five clinging-aggregates or is it something separate?" "Friend Visakha, neither is clinging the same thing as the five clinging-aggregates, nor is it something separate. Whatever desire & passion there is with regard to the five clinging-aggregates, that is the clinging there." "But, lady, how does self-identification come about?" "There is the case, friend Visakha, where an uninstructed, run-of-the-mill person who has

the self view. Noble Lady, how does the self view not arise? Here, friend Viskha the learned

461. Katha panyye, sakkyadihi hot ti? Idhvuso viskha, assutav puthujjano, ariyna adassv ariyadhammassa akovido ariyadhamme avinto, sappurisna adassv sappurisadhammassa akovido sappurisadhamme avinto, rpa attato samanupassati, rpavanta v attna, attani v rpa, rpasmi v attna. Vedanape saa sakhre via attato samanupassati, viavanta v attna, attani v via, viasmi v attna. Eva kho, vuso viskha, sakkyadihi hot ti. Katha panyye, sakkyadihi na hot ti? Idhvuso viskha, sutav ariyasvako, ariyna dassv ariyadhammassa kovido ariyadhamme suvinto, sappurisna dassv sappurisadhammassa kovido sappurisadhamme

noble disciple, who has seen noble ones and Great Beings, clever in their teaching, and trained in their Teaching does not reflect matter in self, nor a material self, nor in self matter, nor in matter self. Does not reflect feelings in self, nor a feeling self, nor in self feelings, nor in feelings self. Does not reflect perceptions in self, nor a perceiving self, nor in self, perceptions, nor in perceptions, self. Does not reflect determintions in self, nor a determining self, nor in self determinations, nor in determinations self. Does not reflect consciousness in self, nor a conscious self, nor in self consciousness, nor in consciousness self. Thus the self view does not arise.

no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the

Noble Lady, what is the Noble Eightfold path? Friend Viskha, it is this same Noble Eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right

suvinto, na rpa attato samanupassati, na rpavanta v attna, na attani v rpa, na rpasmi v attna. Na vedanape na saa na sakhrepe na via attato samanupassati, na viavanta v attna, na attani v via, na viasmi v attna. Eva kho, vuso viskha, sakkyadihi na hot ti.

self as in form. "He assumes feeling to be the self... "He assumes perception to be the self... "He assumes (mental) fabrications to be the self... "He assumes consciousness to be the self, or the

concentration. Noble lady, is the Noble Eightfold path compounded or uncompounded? Friend Viskha, the Noble Eightfold path is compounded. Noble Lady, are the three compounds comprised in the Noble Eightfold path or the Noble Eightfold path comprised in the three compounds? Friend Viskha, it is not that the three compounds are comprised in the Noble Eightfold path, the Noble Eightfold path is comprised in the three compounds. Friend Viskha, right speech, right actions and right livelihood go to the compound virtues, right effort, right mindfulness and right concentration go to the compound concentration, and right

462. Katamo panyye, ariyo ahagiko maggo ti? Ayameva kho, vuso viskha, ariyo ahagiko maggo, seyyathida sammdihi sammsakappo sammvc sammkammanto sammjvo sammvymo sammsati sammsamdh ti. Ariyo panyye, ahagiko maggo sakhato udhu asakhato ti? Ariyo kho, vuso viskha, ahagiko maggo sakhato ti.

self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification comes about." "But, lady, how does self-identification not come about?" "There is the case where a well-instructed disciple of the noble ones who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma does not assume form to be the

view and right thoughts go to the compound wisdom. Noble Lady, what is concentration? What are the signs of concentration? What are the properties of concentation and what is the development of concentration? Friend Viskha, one pointedness of mind is concentration. The four foundations of mindfulness are the signs of concentration. The four right efforts* are the properties of concentration. To practice,

 Ariyena nu kho, ayye, ahagikena maggena tayo khandh sagahit udhu thi khandhehi ariyo ahagiko maggo sagahito ti? Na kho, vuso viskha, ariyena ahagikena maggena tayo khandh sagahit; thi ca kho, vuso viskha, khandhehi ariyo ahagiko maggo sagahito. Y cvuso viskha, sammvc yo ca sammkammanto yo ca sammjvo ime dhamm slakkhandhe sagahit. Yo ca sammvymo y ca sammsati yo ca sammsamdhi ime dhamm samdhikkhandhe sagahit. Y ca sammdihi yo ca sammsakappo, ime dhamm pakkhandhe sagahit ti.

self, or the self as possessing form, or form as in the self, or the self as in form. "He does not assume feeling to be the self... "He does not assume perception to be the self... "He does not assume fabrications to be the self... "He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification does not come about." "Now, again, lady, what is the noble eightfold path?"

develop, and make much of these things is the development of concentration.

Noble Lady, what are determinations: Friend Viskha, these three are the determinations. Bodily determinations, verbal determinations and mental determinations. Lady, what are bodily determinations? What are verbal determinations and what are mental determinations? Friend Viskha in-breaths and out-breaths are bodily determinations Thinking and pondering are verbal determinations and perceptions and feelings are mental determinations. Noble lady, how are in-breaths and out-breaths bodily determinations, thinking and pondering verbal determinations and perceptions and feelings mental determinations? Friend Viskha, in-breaths and out-breaths are a

Katamo panyye, samdhi, katame dhamm samdhinimitt, katame dhamm samdhiparikkhr, katam samdhibhvan ti? Y kho, vuso viskha, cittassa ekaggat "This is the noble eightfold path, friend Visakha: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."

bodily matter, are bound up with the body, therefore in-breaths and out-breaths are bodily determinations. Friend, Viska, earlier having thought and pondered, someone breaks into speech, therefore thinking and pondering are

aya samdhi; cattro satipahn samdhinimitt; cattro sammappadhn samdhiparikkhr. Y tesayeva dhammna sevan bhvan bahulkamma, aya ettha samdhibhvan ti.

"Is the noble eightfold path fabricated or unfabricated?" "The noble eightfold path is fabricated." "And are the three aggregates [of virtue,

verbal determinations. Perceiving and feeling is done with the mind, they are things bound up with the mind, therefore perceptions and feelings are mental determinations.

Noble lady, how is the cessation of perceptions and feelings attained? Friend Viskha, not that it occurs to the bhikkhu I will attain to the cessation of perceptions and feelings. Or I'm attaining to the cessation of perceptions and feelings. Or I have attained to the cessation of perceptions and feelings. Yet his mind should be developed so that it is led to that. Noble lady, of one attained to the cessation of perceptions and feelings, what ceases first? Is it bodily determintions, verbal determinations or mental determinations? Friend Viskha, of one attained to the cessation of perceptions and feelings, verbal determinations cease first. Next bodily determinations and lastly mental determintions.

463. Kati panyye, sakhr ti? Tayome, vuso viskha, sakhr kyasakhro, vacsakhro, cittasakhro ti. Katamo panyye, kyasakhro, katamo vacsakhro, katamo cittasakhro ti? Asssapasss kho, vuso viskha, kyasakhro, vitakkavicr vacsakhro, sa ca vedan ca cittasakhro ti. Kasm panyye, asssapasss kyasakhro, kasm vitakkavicr vacsakhro, kasm sa ca vedan ca cittasakhro ti?

concentration, & discernment] included under the noble eightfold path, lady, or is the noble eightfold path included under the three aggregates?" "The three aggregates are not included under the noble eightfold path, friend Visakha, but the noble eightfold path is included under the three aggregates. Right speech, right action, & right livelihood come under the aggregate of virtue. Right effort, right mindfulness, & right concentration come under the aggregate of concentration. Right view & right resolve come under the aggregate of discernment." "Now what is concentration, lady, what qualities are its themes, what qualities are its

Noble lady, how is the rising from the cessation of perceptions and feelings. Friend Viskha, not that it occurs to the bhikkhu rising from the

 Asssapasss kho, vuso viskha, kyik ete dhamm kyappaibaddh, tasm asssapasss kyasakhro. Pubbe kho, vuso viskha, vitakketv vicretv pacch vca bhindati, tasm vitakkavicr vacsakhro. Sa ca vedan ca cetasik ete dhamm cittappaibaddh, tasm sa ca vedan ca cittasakhro ti.

requisites, and what is its development?" "Singleness of mind is concentration, friend Visakha; the four frames of reference are its themes; the four right exertions are its requisites; and any cultivation, development, & pursuit of these qualities is its development." "Now, lady, what are fabrications?"

cessation of perceptions and feelings: I will rise from the cessation of perceptions and feelings. Or I'm rising from the cessation of perceptions and feelings. Or I have risen from the cessation of perceptions and feelings. Yet his mind should be developed so that, it is led to that. To a bhikkhu rising from the cessation of perceptions and feelings, what things arise first? Is it bodily determinations, verbal determinations or mental determinations? Friend Viskha, to a bhikkhu rising from the cessation of peceptions and feelings, mental determinations arise first. Then bodily determinations and lastly verbal

464. Katha panyye, savedayitanirodhasampatti hot ti? Na kho, vuso viskha, savedayitanirodha sampajjantassa bhikkhuno eva hoti aha savedayitanirodha sampajjissa nti v, aha savedayitanirodha sampajjm ti v, aha savedayitanirodha sampanno ti v. Atha khvssa pubbeva tath citta bhvita hoti ya ta tathattya upanet ti. Savedayitanirodha sampajjantassa panyye, bhikkhuno katame dhamm pahama

"These three fabrications, friend Visakha: bodily fabrications, verbal fabrications, & mental fabrications." "But what are bodily fabrications? What are verbal fabrications? What are mental fabrications?" "In-&-out breaths are bodily fabrications. Directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental fabrications." "But why are in-&-out breaths bodily

determinations. Noble Lady, what are the signs that touch the bhikkhu rising from the cessation of perceptions and feelings? Friend Viskha, three signs touch the bhikkhu rising from the cessation of perceptions and feelings. The sign of voidity, the element of no-sign, and the sign of non-settlement, touches him. Noble lady, what is the bend of the mind of the bhikkhu arisen from the cessation of perceptions and feelings. Friend Viskha, the bend of the mind

nirujjhanti yadi v kyasakhro, yadi v vacsakhro, yadi v cittasakhro ti? Savedayitanirodha sampajjantassa kho, vuso viskha, bhikkhuno pahama nirujjhati vacsakhro, tato kyasakhro, tato cittasakhro ti. Katha panyye, savedayitanirodhasampattiy vuhna hot ti? Na kho, vuso viskha, savedayitanirodhasampattiy vuhahantassa bhikkhuno eva hoti aha savedayitanirodhasampattiy vuhahissa nti v, aha savedayitanirodhasampattiy vuhahm ti v, aha savedayitanirodhasampattiy vuhito ti v. Atha khvssa pubbeva tath citta bhvita hoti ya ta tathattya upanet ti. Savedayitanirodhasampattiy vuhahantassa panyye, bhikkhuno katame

fabrications? Why are directed thought & evaluation verbal fabrications? Why are perceptions & feelings mental fabrications?"

of the bhikkhu arisen from the cessation of perceptions and feelings is to seclusion.

Noble lady, how many feelings are there? "In-&-out breaths are bodily; these are things tied up with the body. That's why in-&-out breaths are bodily fabrications. Having first directed one's thoughts and made an evaluation, one then breaks out into speech. That's why directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental; these are things tied up with the mind. That's why perceptions & feelings are mental fabrications." "Now, lady, how does the attainment of the cessation of perception & feeling come about?" "The thought does not occur to a monk as he is attaining the cessation of perception & feeling that 'I am about to attain the cessation of perception & feeling' or that 'I am attaining the cessation of perception & feeling' or that 'I have pleasant, unpleasant and neither unpleasant-nor-pleasant feelings. Noble lady what are pleasant feelings? What are unpleasant feelings and what are neither unpleasant not pleasant feelings? Friend Viskha, whatever agreeable feeling felt with the body or mind is a pleasant feeling. [1] Whatever disagreeable, unpleasant feeling felt with the body or mind is an unpleasant feeling. [2] Whatever neither disagreeable nor agreeable feeling felt with the body or mind is a neither unpleasant nor pleasant feeling. [3] Noble lady, in pleasant feelings what is pleasant and what is unpleasant? In unpleasant feelings what is unpleasant and what is pleasant? In neither unpleasant nor pleasant feelings what is pleasant and what is unpleasant? Friend Friend Viskha, there are three feelings,

dhamm pahama uppajjanti yadi v kyasakhro, yadi v vacsakhro, yadi v cittasakhro ti? Savedayitanirodhasampattiy vuhahantassa kho, vuso viskha, bhikkhuno pahama uppajjati cittasakhro, tato kyasakhro, tato vacsakhro ti. Savedayitanirodhasampattiy vuhita panyye, bhikkhu kati phass phusant ti? Savedayitanirodhasampattiy vuhita kho, vuso viskha, bhikkhu tayo phass phusanti suato phasso, animitto phasso, appaihito phasso ti. Savedayitanirodhasampattiy vuhitassa panyye, bhikkhuno kininna citta hoti kipoa kipabbhra nti? Savedayitanirodhasampattiy vuhitassa kho, vuso viskha, bhikkhuno vivekaninna citta hoti, vivekapoa vivekapabbhra nti.

attained the cessation of perception & feeling.' Instead, the way his mind has previously been developed leads him to that state." "But when a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?" "When a monk is attaining the cessation of perception & feeling, friend Visakha, verbal fabrications cease first, then bodily fabrications, then mental fabrications."[1] "Now, lady, how does emergence from the cessation of perception & feeling come about?" "The thought does not occur to a monk as he is emerging from the cessation of perception & feeling that 'I am about to emerge from the cessation of perception & feeling' or that 'I am emerging from the cessation of perception & feeling' or that 'I have emerged from the

Viskha, in pleasant feelings the presence is pleasant and the change is unpleasant. In unpleasant feelings the presence is unpleasant and the change is pleasant. In neither unpleasant nor pleasant feelings the knowledge is pleasant and ignorance is unpleasant. Noble lady, from pleasant feelings what latent tendencies trickle? From unpleasant feelings what latent tendencies trickle? From neither unpleasant nor pleasant feelings what latent tendencies trickle? From pleasant feelings the latent tendency greed trickles. From unpleasant feelings the latent tendency aversion trickles. From neither unpleasant nor pleasant feelings the latent tendency delusion trickles. Noble lady, does greed trickle from all pleasant feelings? Does aversion trickle from all unpleasant feelings? Does delusion trickle from all neither unpleasant nor pleasanat feelings. No, friend Viskha, from all pleasant feelings greed does not trickle. From all unpleasant feelings aversion does not trickle. From all neither unpleasant nor pleasant feelings delusion does

465. Kati panyye, vedan ti?

cessation of perception & feeling.' Instead, the way his mind has previously been developed

not trickle. Noble lady, from pleasant feelings what should be dispelled? From unpleasant feelings what should be dispelled? From neither unpleasant nor pleasant feelings what should be

Tisso kho im, vuso viskha, vedan sukh vedan, dukkh vedan, adukkhamasukh vedan ti.

leads him to that state." "But when a monk is emerging from the cessation of perception & feeling, which things

dispelled? Friend Viskha, from pleasant feelings the latent tendency to greed should be dispelled, from unpleasant feelings the latent tendency to aversion should be dispelled and from neither unpleasant nor pleasant feelings

Katam panyye, sukh vedan, katam dukkh vedan, katam adukkhamasukh vedan ti?

arise first: bodily fabrications, verbal fabrications, or mental fabrications?" "When a monk is emerging from the cessation

the tendency to ignorance should be dispelled Noble lady, should the tendency to greed be dispelled from all pleasant feelings? Should the tendency to aversion be dispelled from all unpleasant feelings and should the tendency to ignorance be dispelled from all neither unpleasant nor pleasant feelings? No, friend, Viskha, the tendency to greed need not be

Ya kho, vuso viskha, kyika v cetasika v sukha sta vedayita aya sukh vedan. Ya kho, vuso viskha, kyika v cetasika v dukkha asta vedayita aya dukkh vedan. Ya kho, vuso viskha, kyika v cetasika v neva sta nsta vedayita aya adukkhamasukh vedan ti. Sukh panyye, vedan kisukh kidukkh, dukkh vedan kisukh kidukkh, adukkhamasukh vedan kisukh kidukkh ti?

of perception & feeling, friend Visakha, mental fabrications arise first, then bodily fabrications, then verbal fabrications." "When a monk has emerged from the cessation of perception & feeling, lady, how many contacts make contact?" "When a monk has emerged from the cessation of perception & feeling, friend Visakha, three contacts make contact: contact with emptiness, contact with the signless, & contact with the undirected."[2]

dispelled from all pleasant feelings. The tendency to aversion need not be dispelled from all unpleasant feelings and the tendency to ignorance need not be dispelled from all neither unpleasant nor pleasant feelings. Here, friend Viskha, the bhikkhu secluded from sensual

"When a monk has emerged from the cessation Sukh kho, vuso viskha, vedan hitisukh viparimadukkh; dukkh vedan hitidukkh viparimasukh; adukkhamasukh vedan asukh aadukkh ti. "When a monk has emerged from the cessation Sukhya panyye, vedanya ki anusayo anuseti, dukkhya vedanya ki anusayo anuseti, adukkhamasukhya vedanya ki anusayo anuset ti? "Now, lady, how many kinds of feeling are Sukhya kho, vuso viskha, vedanya rgnusayo anuseti, dukkhya vedanya paighnusayo anuseti, adukkhamasukhya vedanya avijjnusayo anuset ti. Sabbya nu kho, ayye, sukhya vedanya rgnusayo anuseti, sabbya dukkhya vedanya paighnusayo anuseti, sabbya adukkhamasukhya vedanya avijjnusayo anuset ti? Na kho, vuso viskha, sabbya sukhya "Whatever is experienced physically or mentally as pleasant & gratifying is pleasant feeling. Whatever is experienced physically or there?" "These three kinds of feeling: pleasant feeling, painful feeling, & neither-pleasant-nor-painful feeling." "What is pleasant feeling? What is painful feeling? What is neither-pleasant-nor-painful feeling?" of perception & feeling, friend Visakha, his mind leans to seclusion, tends to seclusion, inclines to seclusion."[3] of perception & feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?"

desires and from thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion, attained to abides in the first jhna. He dispels greed for it, and the latent tendency to greed does not trickle. Then friend, Viskha, the bhikkhu reflects. O! when shall I attain to, abide in that sphere in which the noble ones attain to abide now. Thus when delight is aroused for the incomparable release, pleasure arises to him, and aversion is dispelled, by that the latent tendency to aversion does not trickle. Then friend Viskha, the bhikkhu dispelling pleasantness and unpleasantness, and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and with equanimity mindfulness purified attained to abides in the fourth jhna, by that he dispels ignorance, by that the latent tendencies to ignorance do not trickle.

Noble lady, what is the counterpart of pleasant feelings? Friend Viskha, the counterpart of pleasant feelings are unpleasant feelings. What

vedanya rgnusayo anuseti, na sabbya dukkhya vedanya paighnusayo anuseti, na sabbya adukkhamasukhya vedanya avijjnusayo anuset ti. Sukhya panyye, vedanya ki pahtabba, dukkhya vedanya ki pahtabba, adukkhamasukhya vedanya ki pahtabba nti? Sukhya kho, vuso viskha, vedanya rgnusayo pahtabbo, dukkhya vedanya paighnusayo pahtabbo, adukkhamasukhya vedanya avijjnusayo pahtabbo ti. Sabbya nu kho, ayye, sukhya vedanya rgnusayo pahtabbo, sabbya dukkhya vedanya paighnusayo pahtabbo, sabbya adukkhamasukhya vedanya avijjnusayo pahtabbo ti?

mentally as painful & hurting is painful feeling. Whatever is experienced physically or mentally as neither gratifying nor hurting is neither-pleasant-nor-painful feeling." "In what way is pleasant feeling pleasant, lady, and in what way painful?" "Pleasant feeling is pleasant in remaining, & painful in changing, friend Visakha. Painful feeling is painful in remaining & pleasant in changing. Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge, and painful in occurring without knowledge." "What obsession gets obsessed with pleasant feeling? What obsession gets obsessed with painful feeling? What obsession gets obsessed with neither-pleasant-nor-painful feeling?" "Passion-obsession gets obsessed with pleasant

is the counterpart of unpleasant feelings? Friend Viskha, the counterpart of unpleasant feelings is pleasant feelings. Noble lady, what is the counterpart of neither unpleasant nor pleasant feelings? Friend Viskha, the counterpart of neither unpleasant not pleasant feelings is ignorance. Noble Lady what is the counterpart of ignorance? Friend Viskha, the counterpart of ignorance is knowledge. Noble lady, what is the counterpart of knowledge? Friend Viskha, the counterpart of knowledge is release. Noble lady what is the counterpart of release? Friend Viskha, the counterpart of release is extinction. Noble lady, what is the counterpart of extinction?

Friend Viskha, the questions have gone beyond limits. It is not possible to go beyond this limit. Friend, Viskha the holy life is immersed in extinction and extinction is the ultimate aim and end. If you desire approach the Blessed One and ask this question and as he explains it, bear it in mind.

Na kho, vuso viskha, sabbya sukhya vedanya rgnusayo pahtabbo, na sabbya

feeling. Resistance-obsession gets obsessed

dukkhya vedanya paighnusayo pahtabbo, na sabbya adukkhamasukhya vedanya avijjnusayo pahtabbo. Idhvuso viskha, bhikkhu vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja viharati. Rga tena pajahati, na tattha rgnusayo anuseti. Idhvuso viskha, bhikkhu iti paisacikkhati kudssu nmha tadyatana upasampajja viharissmi yadariy etarahi yatana upasampajja viharant ti? Iti anuttaresu vimokkhesu piha upahpayato uppajjati pihppaccay domanassa. Paigha tena pajahati, na tattha paighnusayo anuseti. Idhvuso viskha, bhikkhu sukhassa ca pahn, dukkhassa ca pahn, pubbeva somanassadomanassna atthagam, adukkhamasukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. Avijja tena pajahati, na tattha avijjnusayo anuset ti.

with painful feeling. Ignorance-obsession gets obsessed with neither-pleasant-nor-painful feeling." "Does passion-obsession get obsessed with all pleasant feeling? Does resistance-obsession get obsessed with all painful feeling? Does ignorance-obsession get obsessed with all neither-pleasant-nor-painful feeling?" "No..." "But what is to be abandoned with regard to pleasant feeling? What is to be abandoned with regard to painful feeling? What is to be abandoned with regard to neither-pleasant-nor-painful feeling?" "Passion-obsession is to be abandoned with regard to pleasant feeling. Resistance-obsession is to be abandoned with regard to painful feeling. Ignorance-obsession is to be abandoned [1] Whatever agreeable feeling felt with the body or mind is a pleasant feeling (ya kho vuso Viska, kyika v cetasika sukha sta vedayita, aya sukha). Agreeable or The Blessed One said thus and the lay disciple Viskha delighted in the words of the Blessed One. : Then the lay disciple Viskha, delighting and agreeing with the words of bhikkhuni Dhammadinn, getting up from his seat worshipped bhikkhuni Dhammadinn and circumambulated her and approached the Blessed One. He worshipped the Blessed One, sat on a side and related all the conversation between himself and bhikkhuni Dhammadinn. When this was said the Blessed One said, Viskha, bhikkhuni Dhammadinn is very wise, if you had asked these questions from me, I too would have given the same answers. So bear these in your mind as she has explained.

466. Sukhya panyye, vedanya ki paibhgo ti?

with regard to neither-pleasant-nor-painful

feeling." Sukhya kho, vuso viskha, vedanya dukkh vedan paibhgo ti. Dukkhya pannyye, vedanya ki paibhgo ti? Dukkhya kho, vuso viskha, vedanya sukh vedan paibhgo ti. Adukkhamasukhya panyye, vedanya ki paibhgo ti? Adukkhamasukhya kho, vuso viskha, vedanya avijj paibhgo ti. Avijjya panyye, ki paibhgo ti? "Is passion-obsession to be abandoned with regard to all pleasant feeling? Is resistance-obsession to be abandoned with regard to all painful feeling? Is ignorance-obsession to be abandoned with regard to all neither-pleasant-nor-painful feeling?" "No... There is the case where a monk quite withdrawn from sensuality, withdrawn from unskillful qualities enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With that he abandons passion. No passion-obsession gets obsessed there.[4] There is the case where a monk considers, 'O when Avijjya kho, vuso viskha, vijj paibhgo ti. Vijjya panyye, ki paibhgo ti? will I enter & remain in the dimension that those who are noble now enter & remain in?' And as he thus nurses this yearning for the unexcelled liberations, there arises within him sorrow based on that yearning. With that he

disagreeable all bodily feelings are born at one or the other of the doors of mental contact. If on account of one or the other of these feelings the self is elated it is a pleasant feeling of the mind.

[2] Whatever disagreeable unpleasant feeling felt with the body or mind is an unpleasant feeling (ya kho vuso Viska, kyika v cetasika v dukkha asta vedayita aya dukkha vedan). An unpleasant feeling felt with the body could be a wound in the body, or some ache or pain. When the wound, or ache, causes acute pain coming even close upon death, it is a feeling of the mind and causes more feelings than the bodily one. They are unpleasant feelings of the mind.

[3] Whatever neither disagreeable nor agreeable feeling felt with the body or mind is a neither unpleasant nor pleasant feeling (ya kho vuso Viska, kyika v cetasika v nevasta vnsta vedayita aya adukkhamasukha vedanti). When neither unpleasant nor pleasant

 Vijjya kho, vuso viskha, vimutti paibhgo ti. Vimuttiy panyye, ki paibhgo ti?

abandons resistance. No resistance-obsession gets obsessed there.[5] There is the case where a monk, with the abandoning of pleasure & pain as with the earlier disappearance of elation & distress enters & remains in the

feelings are felt with the body, they are not even known, and when such become feelings in the mind, we think we are bored and go in for some excitement. This is called ignorance.

Vimuttiy kho, vuso viskha, nibbna paibhgo ti. Nibbnassa panyye, ki paibhgo ti? Accaysi, vuso [accasarvuso (s. p.), accassarvuso (sy. ka.)] viskha, paha, nsakkhi pahna pariyanta gahetu. Nibbnogadhahi, vuso viskha, brahmacariya, nibbnaparyana nibbnapariyosna. kakhamno ca tva, vuso viskha, bhagavanta upasakamitv etamattha puccheyysi, yath ca te bhagav bykaroti tath na dhreyys ti.

fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. With that he abandons ignorance. No ignorance-obsession gets obsessed there."[6] "Now what, lady, lies on the other side of pleasant feeling?" "Passion lies on the other side of pleasant feeling." "And what lies on the other side of painful feeling?" "Resistance lies on the other side of painful

467. Atha kho viskho upsako dhammadinnya bhikkhuniy bhsita abhinanditv anumoditv uhysan dhammadinna bhikkhuni abhivdetv padakkhia katv yena bhagav

feeling." [7] "What lies on the other side of

tenupasakami; upasakamitv bhagavanta abhivdetv ekamanta nisdi. Ekamanta nisinno kho viskho upsako yvatako ahosi dhammadinnya bhikkhuniy saddhi kathsallpo ta sabba bhagavato rocesi. Eva vutte, bhagav viskha upsaka etadavoca pait, viskha, dhammadinn bhikkhun, mahpa, viskha, dhammadinn bhikkhun. Ma cepi tva, viskha, etamattha puccheyysi, ahampi ta evameva bykareyya, yath ta dhammadinnya bhikkhuniy bykata. Eso cevetassa [esovetassa (sy. ka.)] attho. Evaca na [evameta (s. sy. ka.)] dhreh ti.

neither-pleasant-nor-painful feeling?" "Ignorance lies on the other side of neither-pleasant-nor-painful feeling." "What lies on the other side of ignorance?" "Clear knowing lies on the other side of ignorance." "What lies on the other side of clear knowing?" "Release lies on the other side of clear knowing." "What lies on the other side of release?"

Idamavoca bhagav. Attamano viskho upsako bhagavato bhsita abhinandti.

"Unbinding lies on the other side of release." "What lies on the other side of Unbinding?"

Cavedallasutta nihita catuttha. "You've gone too far, friend Visakha. You can't keep holding on up to the limit of questions. For the holy life gains a footing in Unbinding, culminates in Unbinding, has Unbinding as its

final end. If you wish, go to the Blessed One and ask him the meaning of these things. Whatever he says, that's how you should remember it." Then Visakha the lay follower, delighting & rejoicing in what Dhammadinna the nun had said, bowed down to her and, keeping her to his right, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he told the Blessed One the full extent of the conversation he had had with Dhammadinna the nun. When this was said, the Blessed One said to him, "Dhammadinna the nun is wise, Visakha, a woman of great discernment. If you had asked me those things, I would have answered you in the same way she did. That is the meaning of those things. That is how you should remember it." That is what the Blessed One said. Gratified, Visakha the lay follower delighted in the

Blessed One's words.

Notes

1.Verbal fabrication grows still on attaining the second jhana; bodily fabrication grows still on attaining the fourth jhana; mental fabrication grows still on attaining the cessation of perception & feeling. 2.Emptiness, the signless, & the undirected are names for a state of concentration that lies on the threshold of Unbinding. They differ only in how they are approached. According to the commentary, they color one's first apprehension of Unbinding: a meditator who has been focusing on the theme of inconstancy will first apprehend Unbinding as signless; one who has been focusing on the theme of stress will first apprehend it as undirected; one who has been focusing on the theme of not-self will first apprehend it as emptiness.

3.According to the commentary, "seclusion" here stands for Unbinding. On emerging from the cessation of perception & feeling, and having had contact with emptiness/the signless/the undirected, the mind inclines naturally to a direct experience of Unbinding. 4.In other words, once the pleasure of the first jhana has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further passion-obsession with pleasant feeling. (The commentary says that this is true at attainment of non-returning, but this must be a mistake, as non-returners are still subject to passion for form and formless phenomena.) 5.Once this sorrow has been used as a basis for giving rise to the discernment that leads to non-returning, the mind has no further resistance-obsession with painful feeling. 6.Once this feeling of neither pleasure nor pain has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further ignorance-obsession with feelings

of neither pleasure nor pain. 7.This reading follows the Thai edition of the Pali canon. The PTS edition of the Pali canon gives the first two questions and answers in this exchange as follows:"Now what, lady, lies on the other side of pleasant feeling?" "Painful feeling lies on the other side of pleasant feeling." "And what lies on the other side of painful feeling?" "Pleasant feeling lies on the other side of painful feeling." For some reason, the editors of neither edition seem to have been aware of the reading in the other edition. See also: SN 41.6

22 Micchatta Sutta (AN 10.103) [3 english translations]

Aguttaranikyo/ Dasakaniptapi/ 3. Tatiyapasaka/ (11) 1. Samaasavaggo 3. Micchattasutta (AN 10.3.1.3) 103. Micchatta, bhikkhave, gamma virdhan hoti, no rdhan. Kathaca, bhikkhave, micchatta gamma virdhan hoti, no rdhan? Micchdihikassa, bhikkhave, micchsakappo pahoti, micchsakappassa micchvc pahoti, micchvcassa micchkammanto pahoti, micchkammantassa micchjvo pahoti, micchjvassa micchvymo pahoti, micchvymassa micchsati pahoti, micchsatissa micchsamdhi pahoti, micchsamdhissa miccha pahoti, micchissa [micchassa (p. ka.)] micchvimutti pahoti. Eva kho, bhikkhave, micchatta gamma virdhan hoti, no rdhan. "This is how from wrongness comes failure, not Sammatta, bhikkhave, gamma rdhan success. "In a person of wrong view, wrong resolve comes into being. In a person of wrong resolve, wrong speech. In a person of wrong speech, wrong action. In a person of wrong action, wrong livelihood. In a person of wrong livelihood, wrong effort. In a person of wrong effort, wrong mindfulness. In a person of wrong mindfulness, wrong concentration. In a person of wrong concentration, wrong knowledge. In a person of wrong knowledge, wrong release. Bhikkhus, with wrong view there are wrong thoughts To one thinking wrong, there are wrong words. To one with wrong words, there are wrong activities. To one with wrong activities, there is a wrong livelihood. To one with a wrong livelihood, there is wrong endeavour. To one with wrong endeavour, there is wrong mindfulness. To one with wrong mindfulness there is wrong concentration. To one with wrong concentration, there is wrong knowledge. To one with wrong knowledge the release is wrong. Bhikkhus, gone wrong, there is faliure not accomplishment. "From wrongness comes failure, not success. And how is it, monks, that from wrongness comes failure, not success? Micchatta Sutta: Wrongness Thanissaro Bhikkhu 2004 Aguttara Nikya 3. Tatiyapasaka The third fifty 011. Samaasavaggo Perceptions of a recluse 3. Micchattasutta Gone wrong 103. Bhikkhus, gone wrong, there is faliure not accomplishment. Bhikkhus, how is there going wrong and faliure?
refer to attached file

PTS_AN The Book of the Gradual Sayings 5 (Woodward)_ Micchattasutta

hoti, no virdhan. Kathaca, bhikkhave, sammatta gamma rdhan hoti, no virdhan? Sammdihikassa, bhikkhave, sammsakappo pahoti, sammsakappassa sammvc pahoti, sammvcassa sammkammanto pahoti, sammkammantassa sammjvo pahoti, sammjvassa sammvymo pahoti, sammvymassa sammsati pahoti, sammsatissa sammsamdhi pahoti, sammsamdhissa samma pahoti, sammissa [sammassa (p. ka.)] sammvimutti pahoti. Eva kho, bhikkhave, sammatta gamma rdhan hoti, no virdhan ti. Tatiya.

"From rightness comes success, not failure. And how is it, monks, that from rightness comes success, not failure? Bhikkhus, with righteousness, there is accomplishment. Bhikkhus, how is there righteousness and accomplishment? "In a person of right view, right resolve comes into being. In a person of right resolve, right speech. In a person of right speech, right action. In a person of right action, right livelihood. In a person of right livelihood, right effort. In a person of right effort, right mindfulness. In a person of right mindfulness, right concentration. In a person of right concentration, right knowledge. In a person of right knowledge, right release. [1] "This is how from rightness comes success, not failure." Bhikkhus, with right view there are right thoughts To one thinking correctly, there are right words. To one with right words, there are right activities. To one with right activities, there is a right livelihood. To one with a right livelihood, there is right endeavour. To one with right endeavour, there is right mindfulness. To one with right mindfulness there is right concentration. To one with right concentration, there is right knowledge. To one with right knowledge the release is right. Bhikkhus, with righteousness there is accomplishment.

Note 1. MN 117 states that the path of stream-entry has eight factors, whereas the path to arahantship has these ten. See also: AN 10.104.

23 Sammsamdhi Sutta (AN 5.113) [2 english translations]

Aguttaranikyo/ Pacakaniptapi / 3. Tatiyapasaka / (12) 2. Andhakavindavaggo / 3. Sammsamdhisutta (AN 5.3.2.3(113)) Aguttara Nikya 012. Andhakavindavaggo In Andhakavinda 3. Sammsamdhisutta Right concentration by Sister Upalavanna 113. Pacahi, bhikkhave, dhammehi samanngato bhikkhu abhabbo sammsamdhi upasampajja viharitu. Katamehi pacahi? Idha, bhikkhave, bhikkhu akkhamo hoti rpna, akkhamo saddna, akkhamo gandhna, akkhamo rasna, akkhamo phohabbna. Imehi kho, bhikkhave, pacahi dhammehi samanngato bhikkhu abhabbo sammsamdhi upasampajja viharitu. Here, bhikkhus, the bhikkhu is not patient to forms, sounds, smells, tastes and touches. Bhikk hus, it is not possible for the bhikkhu endowed with these five things to abide in right concentration. 012.03. Bhikkhus, it is not possible for the bhikkhu endowed with five things to abide in right concentration. What five? PTS_AN The Book of the Gradual Sayings 3 (Woodward)_ Sammsamdhisut ta
refer to attached file

Pacahi, bhikkhave, dhammehi samanngato bhikkhu bhabbo sammsamdhi upasampajja viharitu. Katamehi pacahi? Idha, bhikkhave, bhikkhu khamo hoti rpna, khamo saddna, khamo gandhna, khamo rasna, khamo phohabbna. Imehi kho, bhikkhave, pacahi dhammehi samanngato bhikkhu bhabbo sammsamdhi upasampajja viharitu nti. Tatiya.

Bhikkhus, it is possible for the bhikkhu endowed with five things to abide in right concentration. What five?

Here, bhikkhus, the bhikkhu is patient to forms, sounds, smells, tastes and touches. Bhikkhus, it is possible for the bhikkhu endowed with these five things to abide in right concentration.

24 Vibhaga Sutta (SN 45.8) [4 english translations]

Sayuttanikyo/ Mahvaggo/ 1. Maggasayutta/ 1. Avijjvaggo/ 8. Vibhagasutta (SN 5.1.1.8) Magga-vibhanga Sutta: An Analysis of the Path Thanissaro Bhikkhu 1996 Samyutta Nikya/ Volume V Mahvaggo Samyutta 44 Magga Sayutta Chapter 1 Avijj Vagga 44. 1. 8.(8) Vibhago Explanation by Sister Upalavanna Svatthiya: Ariya vo bhikkhave, ahagika magga desissmi, vibhajissmi, ta sutha, sdhuka manasi karotha, bhsissmti. Eva bhanteti kho te bhikkh bhagavato paccassosu, bhagav etadavoca: katamo ca bhikkhave, ariyo ahagiko maggo, seyyathda: sammdihi sammsakappo sammvc sammkammanto sammjvo sammvymo sammsati sammsamdhi. Katam ca bhikkhave, sammdihi? Ya kho bhikkhave, dukkhe a dukkhasamudaye a dukkhanirodhe [PTS Page 009] [\q 9/] a dukkhanirodhagminiy paipadya a, aya vuccati bhikkhave, sammdihi. "As you say, lord," the monks responded to him. Katamo ca bhikkhave, sammsakappo: yo kho The Blessed One said, "I will teach & analyze for you the Noble Eightfold Path. Listen & pay close attention. I will speak." 3. Monks, the Noble Eightfold Path consists of right view, right thought, right speech, right action, righe livelihood, right endeavor, right mindfulness, and right concentration. Those monks responded pleasantly and the Blessed One said:
refer to attached file

PTS_SN The Book of the Kindred Sayings 5 (Mrs Rhys Davids)_Vibhaga sutta

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anthapiika in Jeta's Grove in Svatthi.

Wisdom_SN The Connected

There he addressed the monks, saying, "Monks."

2. From there the Blessed One addressed the monks: Monks, I will tell the Noble Eightfold Path and detail it, listen and attend to it

Discourses of the Buddha (Bodhi)_Vibhaga sutta

"Yes, lord," the monks responded to him.

carefully.

bhikkhave, nekkhammasakappo avypdasakappo, avihissakappo, aya vuccati bhikkhave, sammsakappo.

The Blessed One said, "Now what, monks, is the Noble Eightfold Path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right 4. Monks, what is right view? Monks knowledge of unpleasantness, its arising, its cessation and the path and method for its cessation is called right view.

Katam ca bhikkhave, sammvc: y kho bhikkhave, musvd verama pisunya vcya verama pharusya vcya verama samphappalp verama aya vuccati bhikkhave, sammvc.

concentration.

"And what, monks, is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the stopping of stress, knowledge with regard

5. Monks, what are right thoughts? Monks, thoughts for giving up, non anger and not hurting are called right thoughts.

Katamo ca bhikkhave, sammkammanto: y kho bhikkhave, ptipt verama adinndn verama abrahmacariy verama, aya vuccati bhikkhave, sammkammanto.

to the way of practice leading to the stopping of stress: This, monks, is called right view.

6. Monks, what are right words? onks, words spoken abstaining from telling lies, slandering, rough unkind and frivolous words are called

"And what is right resolve? Being resolved on renunciation, on freedom from ill will, on

right words.

Katamo ca bhikkhave, sammjvo: idha bhikkhave, ariyasvako micchjva pahya sammjvena jvika kappeti, aya vuccati bhikkhave, sammjvo.

harmlessness: This is called right resolve.

7. Monks, what are right actions? Monks, actions done refraining from destroying living

"And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from

things, taking the not given and misbehaving sexually are called right actions.

Katamo ca bhikkhave, sammvymo: idha bhikkhave, bhikkhu anuppannna ppakna akusalna dhammna anuppdya chanda

idle chatter: This, monks, is called right speech.

8. Monks, what is right livelihood? Here the noble disciple giving up wrong livelihood,

"And what, monks, is right action? Abstaining

makes his livelihood rightfully, this is called

janeti vyamati viriya rabhati citta paggahti padahati. Uppannna ppakna akusalna dhammna pahnya chanda janeti vyamati viriya rabhati citta paggahti padahati. Anuppannna kusalna dhammna uppdya chanda janeti vyamati viriya rabhati citta paggahti padahati. Uppannna kusalna dhammna hitiy asammosya bhiyyobhvya vepullya bhvanya pripriy chanda janeti vyamati viriya rabhati citta paggahti padahati, aya vuccati bhikkhave, sammvymo.

from taking life, abstaining from stealing, abstaining from unchastity: This, monks, is called right action.

right livelihood.

9. Monks, what is right endeavor? Here monks, for the not arising of non arisen demerit

"And what, monks, is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This, monks, is called right livelihood.

the monk arouses interest, makes endeavor and yokes the mind. For dispelling arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For the arising of not arisen merit the monk arouses interest, makes endeavor and yokes the mind and for the non

"And what, monks, is right effort? (i) There is the case where a monk generates desire, endeavors, activates persistence, upholds &

deluded establishment, development and completion of arisen merit the monk arouses interest, makes endeavor and yokes the mind. Monks to this is called right endeavor.

[BJT Page 016] [\x 16/]

exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet

Katam ca bhikkhave, sammsati: idha bhikkhave, bhikkhu kye kynupass viharati tp sampajno satim vineyya loke abhijjhdomanassa, vedansu vedannupass viharati tp sampajno satim vineyya loke abhijjhdomanassa, citte cittnupass viharati tp sampajno satim vineyya loke abhijjhdomanassa, dhammesu

arisen. (ii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. (iii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. (iv) He generates desire,

10. Monks, what is right mindfulness? Here, monks the monk, abides mindfully reflecting the body in the body to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting feelings in feelings, to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting the mental states in the

dhammnupass viharati tp sampajno satim vineyya loke abhijjhdomanassa. Aya vuccati bhikkhave, sammsati.

endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities

mind to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting thoughts about the Teaching to burn and destroy covetousness and displeasure in the world. Monks, to this is called the establishment of right mindfulness.

Katamo ca bhikkhave, sammsamdhi: idha bhikkhave, bhikkhu vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja viharati. Vitakkavicrna vpasam ajjhatta sampasdana cetaso ekodibhva avitakka avicra samdhija ptisukha dutiya jhna upasampajja viharati. Ptiy ca virg upekhako ca viharati, sato ca sampajno sukhaca kyena paisavedeti. Yanta ariy cikkhanti upekhako satim sukhavihrti ta tatiya jhna upasampajja viharati. Sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassna atthagam adukkha asukha upekhsatiprisuddhi catuttha jhna upasampajja viharati. Aya vuccati bhikkhave, sammsamdhti.

that have arisen: This, monks, is called right effort.

"And what, monks, is right mindfulness? (i) There is the case where a monk remains focused on the body in & of itself ardent, aware, & mindful putting away greed & distress with reference to the world. (ii) He remains focused on feelings in & of themselves ardent, aware, & mindful putting away greed & distress with reference to the world. (iii) He remains focused on the mind in & of itself ardent, aware, & mindful putting away greed & distress with reference to the world. (iv) He remains focused on mental qualities in & of themselves ardent, aware, & mindful putting away greed & distress with reference to the world. This, monks, is called right mindfulness.

Monks, what is right concentration? Here, monks, the monk secluding the mind from sensuality and demerit accompanied with reasoning and investigation and with joy and pleasantness born from seclusion abides in the first high stage. Overcoming reasoning and investigation and the mind in one point, internally calmed without reasoning and investigation and with joy and pleasantness born from concentration abides in the second high stage. Abides mindful and aware in joy, fading away and equanimity alternately, experiencing pleasantness with the body too. To this the noble ones say abiding mindful and aware in equanimity, thus one abides in the third high stage. Dispelling pleasant and

unpleasant feelings and earlier having dispelled "And what, monks, is right concentration? (i) There is the case where a monk quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. (ii) With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation internal assurance. (iii) With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' (iv) With the abandoning of pleasure & pain as with the earlier disappearance of elation & distress he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right pleasure and displeasure one purifies mindfulness with equanimity, so that it is neither unpleasant nor pleasant and abides in the fourth high stage. Monks this is called right concentration.

concentration."

That is what the Blessed One said. Gratified, the monks delighted at his words.

Sakhra w.r.t. Vipassan in the Pli Suttas 1. WHAT IS SAKHR? 25 Parinibbna Sutta (SN 6.15) [4 english translations]
Sayuttanikyo/ Sagthvaggo/ 6. Brahmasa yutta/ 2. Dutiyavaggo/ 5. Parinibbasutta (SN 1.6.2.5) Parinibbana Sutta: Total Unbinding Thanissaro Bhikkhu 1998
6

Samyutta Nikya/ Division I Sagtha Book 6 Brahma Sayutta (Chapter 1 Dutiyo (Parinibba) Vaggo 6. 2. 5(15) Parinibbna Final Extinction by Sister Upalavanna

PTS_SN The Book of the Kindred Sayings (Mrs

Rhys Davids)_ Parinibbna Sutta

186. Eva me suta: eka samaya bhagav kusinrya viharati upavattane mallna slavane antarena yamakaslna parinibbasamaye. Atha kho bhagav bhikkh mantesi: handa dni [PTS Page 158] [\q 158/] bhikkhave mantaymi vo vayadhamm sakhr appamdena sampdethti. Aya

On one occasion the Blessed One was staying near Kusinara in Upavattana, the Sal Tree Grove of the Mallans, on the occasion of his total Unbinding. Then the Blessed One addressed the monks, "I exhort you, monks: All fabrications are subject to decay. Bring about completion by being heedful." Those were the

1. At that time the Blessed One was living in the Upanivattana Sal grove of the Mallas of Kusinara between two Sal trees during the time of his final extinction. Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_ 2. Then the Blessed One addressed the bhikkhus: Bhikkhus, now I address you. Be Parinibbna Sutta

Translator's note: This discourse reports the way the Buddha passed away, giving four verses uttered by those who witnessed the event. It is interesting to note that the verses ascribed to heavenly beings make general comments on how the nature of all beings even a Buddha is to pass away, whereas the verses ascribed to the monks comment specifically on the Buddha's display of mental mastery immediately prior to the moment of his total Unbinding.

tathgatassa pacchim vc.

Tathagata's last words. Then the Blessed One entered the first jhana. Emerging from that he entered the second jhana. Emerging from that, he entered the third... the fourth jhana... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of

diligent! Do merit! All determinations fade! These were the last words of the Thus Gone

refer to attached file

Atha kho bhagav pahamajjhna3 sampajji. Pahamajjhn vuhahitv dutiya4 jjhna sampajji. Dutiyajjhn vuhahitv tatiya5jjhna sampajji. Tatiyajjhn vuhahitv catuttha6jjhna sampajji.

One.

3. Then the Blessed One attained to the first higher stage of the mind. Rising from the first higher stage of the mind he attained to the second higher stage of the mind. Rising from the second higher stage of the mind he attained to the third higher stage of the mind. Rising from the third higher stage of the mind he attained to the fourth higher stage of the mind. Rising from the fourth higher stage of the mind

Catutthajjhn vuhahitv ksnacyatana sampajji. ksnacyatan vuhahitv viacyatana sampajji. Viacyatan vuhahitv kicayatana sampajji. kicayatan vuhahitv nevasansayatana sampajji. Nevasansayatan vuhahitv savedayitanirodha sampajji.

nothingness... the dimension of neither perception nor non-perception. Emerging from that, he entered the cessation of perception & feeling.

Then emerging from the cessation of perception & feeling, he entered the dimension of neither perception nor non-perception. Emerging from that, he entered the dimension of nothingness...

he attained to the sphere of space. Rising from the sphere of space, attained to the sphere of consciousness. Rising from the sphere of consciousness, attained to the sphere of nothingness. Rising from the sphere of nothingness, attained to the sphere of neither perception nor non-perception.

1. Vihassati-machasa. 2. Assumah sy. 3. Pahama jhna-machasa. [Pts. 4.] Dutiya-machasa. [Pts. 5.] Tatiya machasa. [Pts 6.] Catuttha-machasa. [Pts.]

the dimension of the infinitude of consciousness... the dimension of the infinitude of space... the fourth jhana... the third... the second... the first jhana. Emerging from the first jhana he entered the second... the third... the

4. Rising from the sphere of neither perception nor non-perception, attained to the sphere of

[BJT Page 284] [\x 284/]

fourth jhana. Emerging from the fourth jhana,

he immediately was totally Unbound. Savedayitanirodh vuhahitv nevasansayatana sampajji. Nevasansayatan vuhahitv kicayatana samapajji. kicayatan vuhahitv viacyatana sampajji. Viacyatan vuhahitv ksnacyatana sampajji. ksnacyatan vuhahitv catutthajjhna sampajji. Catutthajjhn vuhahitv tatiyajjhna sampajji. Tatiyajjhn vuhahitv dutiyajjhna sampajji. Dutiyajjhn vuhahitv pahamajjhna sampajji, All beings all in the world, will cast off the bodily heap in the world where a Teacher like this without peer in the world the Tathagata, with strength attained, the Rightly Self-Awakened One, Pahamajjhn vuhahitv dutiyajjhna sampajji. Dutiyajjhn vuhahitv tatiyajjhna sampajji. Tatiyajjhn vuhahitv catutthajjhna sampajji. Catutthajjhn vuhahitv samanantar bhagav parinibbyi. When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sakka, ruler of the gods, uttered this verse: has been totally Unbound. When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sahampati Brahma uttered this verse:

nothingness. Rising from the sphere of nothingness, attained to the sphere of consciousness. Rising from the sphere of consciousness, attained to the sphere of space. Rising from the sphere of space, attained to the fourth higher stage of the mind. Rising from the fourth higher stage of the mind, attained to the third higher stage of the mind. Rising from the third higher stage of the mind, attained to the second higher stage of the mind. Rising from the second higher stage of the mind, attained to the first higher stage of the mind.

Rising from the first higher stage of the mind, attained to the second higher stage of the mind. Rising from the second higher stage of the mind, attained to the third higher stage of the mind. Rising from the third higher stage of the mind, attained to the fourth higher stage of the mind. Together with the rising from the fourth higher stage of the mind the Blessed One attained final extinction.

Parinibbute bhagavati saha parinibb brahm

sahampati ima 1 gtha abhsi:

How inconstant are compounded things! Their nature: to arise & pass away. as they are arising.

5. At the moment the Blessed One attained final extinction, Brahma Sahampathy said this stanza:

Sabbeva nikkhipissanti bht loke samussaya, Yath2 etdiso satth loke appaipuggalo, Tathgato balappatto sambuddho parinibbutoti.

They disband

Their total stilling is bliss. All born in this world, will lay down their When the Blessed One was totally Unbound, accumulation. Even as the incomparable Teacher in the world, has. O! The rightfully enlightened, powerful, Thus Gone One, has extinguished. It was awe-inspiring. It was hair-raising when, displaying the foremost accomplishment in all things, the Rightly Self-Awakened One was totally Unbound. When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Anuruddha uttered this verse: 7. At the moment the Blessed One attained final Impermanent are all determinations, they rise and fade.

Parinibbute bhagavati saha parinibb sakko devnamindo ima gtha abhsi: Anicc vata sakhr uppdavayadhammino, Uppajjitv nirujjhanti tesa vpasamo sukhoti

simultaneously with the total Unbinding, Ven. Ananda uttered this verse:

Parinibbute bhagavati saha parinibb yasm nando ima gtha abhsi: Tadsi ya bhisanaka tadsi lomahasana, Sabbkravarpete sambuddhe parinibbuteti.

6. At the moment the Blessed One attained final extinction, Sakka the chief among gods said this stanza:

[PTS Page 159] [\q 159/] parinibbute bhagavati saha parinibb yasm anuruddho im gthyo abhsi:

Having arisen they fade, their complete surcease is bliss!

Nhu asssapassso hitacittassa tdino, Anejo santimrabbha cakkhum parinibbuto He had no in-&-out breathing,

extinction, venerable nanda said this stanza:

the one who was Such, the firm-minded one, Asallnena cittena vedana ajjhavsayi, Pajjotasseva nibba vimokkho cetaso ahti. imperturbable & bent on peace: the sage completing his span. Parinibba vaggo dutiyo With heart unbowed Tatruddna: he endured the pain. Like a flame's unbinding Brahmsana3 devadatto andhakavindo aruavat, Parinibbena ca desita ida brahmapacakanti, * was the liberation of awareness. See also: DN 16; SN 5.7; SN 9.6; SN 48.56.

At the final extinction of the rightfully Enlightened One, All kinds of noble things happened which inspired awe, And my hairs stood on end.

At the moment the Blessed One attained final extinction, venerable Anuruddha said this stanza:

The Such Like One's mental activity halted and breathing stopped, Faultless and appeased about the undertaking,

Brahmasayutta samatta.

the wise one extinguished With an unflinching mind he bore feelings.

1. Samanantara- machasa. Sy. 2. Yattha-machasa-sy 3. Brahmycana-smu 2 * brahmycana agracaca brahmadevo bako ca brahm, Aataro ca brahm koklikaca tissakaca tur ca, Brahm koklikabhikkhu sanakumrena devadatta,

Together with the light of extinction the mind was released.

Andhakavinda aruavat parinibbena paarasti. Atra im gthyo dissante- machasa.

26 Khajjanya Sutta (SN 22.79) [4 english translations]

1.2.3.7. Sayuttanikyo/ Khandhavaggo/ 1. Khandhasayutta/ 8. Khajjanyavaggo/ 7. Khajjanya sutta (SN 3.1.8.7(79)) Khajjaniya Sutta: Chewed Up Thanissaro Bhikkhu 2001 Sayutta Nikya/ Division III Khandhaka Book 21 Khandha Sayutta Section 2 The Middle Fifty Chapter 3 Khajjanya (Tatiyo) Vagga 21. 2. 3. 7.(79) Khajjanya Oppression by Sister Upalavanna 79.Svatthiya: Ye hi keci bhikkhave, sama v brahma v anekavihita pubbenivsa anussaramn anussaranti, sabbe te pacupdnakkhandhe anussaranti, etesa v aatara. At Savatthi. "Monks, any brahmans or contemplatives who recollect their manifold past lives all recollect the five clinging-aggregates, or one among them. Which five? When recollecting, 'I was one with such a form in the past,' one is recollecting just form. "Evarpo ahosi attamaddhnanti" iti v hi bhikkhave, anussaramno rpaeva anussarati. "Evavedano ahos attamaddhnanti" iti v bhikkhave, anussaramno vedanae ca anussarati. Evasa1- ahosi Or when recollecting, 'I was one with such a feeling in the past,' one is recollecting just feeling. Or when recollecting, 'I was one with such a perception in the past,' one is recollecting just perception. Or when recollecting, 'I was one 3. Monks, all recluses and brahmins that recall their previous births, recall it through recalling one or the other of the five holding masses. 2. From there the Blessed One addressed the monks:
refer to attached file

PTS_SN The Book of the Kindred Sayings (Mrs

Rhys Davids)_ Parinibbna Sutta

Wisdom_SN The 1. I heard thus. At one time the Blessed One was living in the monastery offered by Anthapiika in Jeta's grove in Svatthi. Connected Discourses of the Buddha (Bodhi)_ Parinibbna Sutta

attamaddhnanti iti v bhikkhave anussaramno saa yeva anussarati. Eva sakhro ahosi attamaddhnanti iti v hi, bhikkhave, anussaramno sakhreyeva anussarati. Eva vio ahosi attamaddhnanti iti v hi bhikkhave, anussaramno viameva Anussarati.

with such mental fabrications in the past,' one is recollecting just mental fabrications. Or when recollecting, 'I was one with such a consciousness in the past,' one is recollecting just consciousness.

What five?

4. In the past I was of this matter.' Thus he recalls it through recalling only matter. `In the past I was of these feelings.' Thus he recalls it through recalling only feelings. `In the past I

"And why do you call it 'form'?[1] Because it is afflicted,[2] thus it is called 'form.' Afflicted with what? With cold & heat & hunger & thirst,

was of these perceptions.' Thus he recalls it through recalling only perceptions. `In the past I was of these intentions.' Thus he recalls it through recalling only intentions. `In the past I was of this consciousness.' Thus he recalls it through recalling only consciousness.

Kica bhikkhave, rpa vadetha: rppatti kho bhikkhave, tasm rpanti vuccati. Kena rppati: stena'pi ruppati uhena'pi ruppati jighacchya'pi ruppati pipsya'pi ruppati asamakasavttapasirisapasamphassena'pi ruppati. Ruppatti kho bhikkhave, tasm rpanti vuccati.

with the touch of flies, mosquitoes, wind, sun, & reptiles. Because it is afflicted, it is called form. "And why do you call it 'feeling'? Because it feels, thus it is called 'feeling.' What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is

5. Monks, why is it called matter? One is oppressed, therefore it is called matter. How is the oppression? Is oppressed by cold, heat, hunger, thirst, by the sting of gadflies and yellow flies, by the heat of the air and the touch of creeping things. Monks because it matters, it

1. Eva sao - machasa, sy.

called feeling.

[BJT Page 150] [\x 150/]

"And why do you call it 'perception'? Because it perceives, thus it is called 'perception.' What

is called matter.

Kica bhikkhave, vedana vadetha: vediyatti 1- kho bhikkhave, tasm vedanti vuccati kica

does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white.

6. Monks, to what are called feelings? Is felt, therefore they are called feelings. What is felt?

vediyati 1sukhampi vediyati dukkhampi vediyati [PTS Page 087] [\q 87/] adukkhamasukhampi vediyati. Vediyatti kho bhikkhave, tasm vedanti vuccati.

Because it perceives, it is called perception.

Pleasantness is felt, unpleasantness is felt and neither unpleasantness nor pleasantness is felt.

"And why do you call them 'fabrications'? Because they fabricate fabricated things, thus they are called 'fabrications.' What do they

Monks, is felt, therefore they are called feelings.

7. Monks, to what are called perceptions? Is perceived, therefore they are called perceptions. What is perceived? Blue is perceived, yellow is perceived, red is perceived and white is perceived.

Kica bhikkhave, saa vadetha: sajntti kho bhikkhave, tasm sati vuccati kica sajnti: nlampi sajnti; ptakampi sajnti; lohitakampi sajnti. Odtampi sajnti; sajntti kho bhikkhave, tasm sati vuccati.

fabricate as a fabricated thing? For the sake of form-ness, they fabricate form as a fabricated thing. For the sake of feeling-ness, they fabricate feeling as a fabricated thing. For the sake of perception-hood... For the sake of fabrication-hood... For the sake of consciousness-hood, they fabricate

Monks, is perceived, therefore they are called perceptions.

Kica bhikkhave, sakhre vadetha: sakhata abhisakharontti bhikkhave, tasm sakhrti vuccanti. Kica sakhata abhisakharonti: rpa rpattya 2sakhata abhisakharonti. Vedana vedanattya sakhata abhisakharonti. Saa saattya sakhata abhisakharonti. Sakhre sakhrattya sakhata abhisakharonti. Via viattya sakhata abhisakharonti. Sakhata abhisakharontti kho bhikkhave,

consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications. [3] "And why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness. 8. Monks, to what are called intentions? Prepares to perform, therefore are called intentions. What is prepared to perform? Matter is prepared to perform as matter Feelings are prepared to perform as feelings. Perceptions are prepared to perform as perceptions. Intentions are prepared to perform as intentions. And consciousness is prepared to perform as consciousness.

tasm sakhrti vuccanti.

"Thus an instructed disciple of the noble ones reflects in this way: 'I am now being chewed up

9. Monks, to what is called consciousness? Is known, therefore is called consciousness. What is known? The sour is known, the bitter is known. Roughness and softness are known. Hardness and non hardness are known. Taste of salt is known. Therefore it is said consciousness.

Kica bhikkhave, via vadetha: vijntti kho bhikkhave, tasm vianti vuccati. Kica vijnti: ambilampi vijnti, tittakampi vijnti, kaukampi vijnti, madhurakampi 3- vijnti, khrikampi vijnti, akhrikampi vijnti,loikampi vijnti, aloikampi vijnti. Vijntti kho bhikkhave, tasm vianti vuccati.

by form. But in the past I was also chewed up by form in the same way I am now being chewed up by present form. And if I delight in future form, then in the future I will be chewed up by form in the same way I am now being chewed up by present form.' Having reflected in this way, he becomes indifferent to past form, does not delight in future form, and is practicing for the sake of disenchantment, dispassion, and

10. Monks, the learned noble disciple reflects thus:

Tatra bhikkhave, sutav ariyasvako iti paisacikkhati: aha kho etarahi rpena khajjm, attampaha addhna evameva rpena khajji, seyyathpi etarahi paccuppannena rpena khajjmi. Aha ceva kho pana angata rpa abhinandeyya, anagatampaha addhna evameva rpena khajjeyya, seyyathpi etarahi paccuppannena rpena khajjmti. So iti paisakhya attasmi rpasmi anapekho hoti angata rpa nbhinandati paccuppannassa rpassa nibbidya virgya nirodhya paipanno hoti.

cessation with regard to present form.

11. `At present I am oppressed by matter. In this same manner I was oppressed by matter in the

"[He reflects:] ''I am now being chewed up by feeling... perception... fabrications... consciousness. But in the past I was also chewed up by consciousness in the same way I am now being chewed up by present consciousness. And if I delight in future consciousness, then in the future I will be chewed up by consciousness in the same way I am now being chewed up by present consciousness.' Having reflected in this way, he

past. If I enjoy matter in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past matter, is not interested in future matter, and falls to the method of turning, loosing interest, and ceasing from present matter.

12. `At present I am oppressed by feelings. In this same manner I was oppressed by feelings in the past. If I enjoy feelings in the future, then

becomes indifferent to past consciousness, does Aha kho etarahi vedanya khajjmi, attampaha addhna evameva vedanya khajji seyyathpi etarahi [PTS Page 088] [\q 88/] paccuppannya vedanya khajjmi. Aha ceva kho pana angata vedana abhinandeyya angatampaha addhna evameva vedanya khajjeyya, seyyathpi etarahi paccuppannya vedanya khajjmti. So iti paisakhya attya vedanya anapekho hoti, angata vedana nbhinandati paccuppannya vedanya nibbidya virgya nirodhya paipanno hoti. "What do you think, monks Is form constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" not delight in future consciousness, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present consciousness.

too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past feelings, is not interested in future feelings and falls to the method of turning, loosing interest, and ceasing from present feelings.

13. `At present I am oppressed by perceptions. In this same manner I was oppressed by perceptions in the past. If I enjoy perceptions in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past perceptions, is not interested in future perceptions and falls to the method of turning, loosing interest, and ceasing from

1. Vedayatti - machasa, sy 2. Rpatthya - ahakath. 3. Madhurampi - machasa, sy

"No, lord."

present perceptions.

"... Is feeling constant or inconstant?" "Inconstant, lord."...

14. `At present I am oppressed by intentions. In this same manner I was oppressed by intentions in the past. If I enjoy intentions in the

[BJT Page 152] [\x 152/] "... Is perception constant or inconstant?" Aha kho etarahi saya khajjmi, attampaha addhna evameva saya khajji seyyathpi etarahi paccuppannya "Inconstant, lord."...

future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past intentions, is not interested in future intentions and falls to the method of turning,

"... Are fabrications constant or inconstant?"

saya khajjmi. Aha ceva kho pana angata saa abhinandeyya angatampaha addhna evameva saya khajjeyya, seyyathpi etarahi paccuppannya vedanya khajjmti. So iti paisakhya attya saya anapekho hoti, angata saa nbhinandati paccuppannya saya nibbidya virgya nirodhya paipanno hoti.

"Inconstant, lord."... "What do you think, monks Is consciousness constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

loosing interest, and ceasing from present intentions.

15. `At present I am oppressed by consciousness. In this same manner I was oppressed by consciousness in the past. If I enjoy consciousness in the future, then too I will be oppressed, in this same manner.' Reflecting in this manner he does not desire past consciousness, is not interested in future

Aha kho etarahi sakhrehi khajjmi, attampaha addhna evameva sakhrehi khajji seyyathpi etarahi paccuppannehi sakhrehi khajjmi. Aha ceva kho pana angate sakhre abhinandeyya angatampaha addhna evameva sakhrehi khajjeyya, seyyathpi etarahi paccuppannehi sakhrehi khajjmti. So iti paisakhya attesu sakhresu anapekho hoti, angate sakhre nbhinandati paccuppannna sakharna nibbidya virgya nirodhya paipanno hoti. "Any feeling whatsoever... "Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.' "No, lord."

consciousness and falls to the method of turning, loosing interest, and ceasing from present consciousness

16. Monks, is matter permanent or impermanent?

Venerable sir, it is impermanent.

That which is impermanent, is it unpleasant or pleasant?

"Any perception whatsoever...

Aha kho etarahi viena khajjmi,

Venerable sir, it is unpleasant.

attampaha addhna evameva viena khajji seyyathpi etarahi paccuppannena viena khajjmi. Aha ceva kho pana angata via abhinandeyya angatampaha addhna evameva viena khajjeyya, seyyathpi etarahi paccuppannena viena khajjm. So iti paisakhya attasmi viasmi anapekho hoti, angata via nbhinandati paccuppannassa viassa nibbidya virgya nirodhya paipanno hoti.

"Any fabrications whatsoever... That which is impermanent, unpleasant "Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.' 17. Monks, are feelings permanent or impermanent? "This, monks, is called a disciple of the noble ones who tears down and does not build up; who abandons and does not cling; who discards Venerable sir, they are impermanent. That is not so, venerable sir. changing, is it suitable to be reflected,`It is mine, I am there, it is my self'?

Ta ki maatha bhikkhave, rpa nicca v anicca vti? " Anicca bhante" 'yampannicca dukkha v ta sukha vti? "Dukkha bhante" yampannicca dukkha viparimadhamma kalla nu ta samanupassitu: "eta mama, eso'hamasmi, eso me att" ti? "No heta bhante,

and does not pull in; who scatters and does not pile up.

Those that are impermanent, are they unpleasant or pleasant?

"And what does he tear down and not build up? He tears down form and does not build it up. He tears down feeling... perception... fabrications... consciousness and does not build it up.

Venerable sir, they are unpleasant.

Those that are impermanent, unpleasant changing are they suitable to be reflected, they are mine, I am there, it is my self?

Ta ki maatha bhikkhave vedan nicc v anicc vti? "Anicc bhante, " yampannicca dukkha v ta sukha v vti? "Dukkha

"And what does he abandon and not cling to? He abandons form and does not cling to it. He abandons feeling... perception... fabrications... That is not so, venerable sir.

bhantena', yampannicca dukkha viparimadhamma kalla nu ta samanupassitu: "eta mama, eso'hamasmi, eso me att"ti? No heta bhante".

consciousness and does not cling to it.

18.-19. Monks are perceptions, intentions, permanent or impermanent?

"And what does he discard and not pull in? He discards form and does not pull it in. He discards feeling... perception... fabrications... Venerable sir, they are impermanent.

Ta ki maatha bhikkhave, sa nicc v anicc vti? " Anicca bhante" 'yampannicca dukkha v ta sukha vti? "Dukkha bhante" yampannicca dukkha viparimadhamma kalla nu ta samanupassitu: "eta mama, eso'hamasmi, eso me att" ti? "No heta bhante,

consciousness and does not pull it in.

Those that are impermanent, are they unpleasant or pleasant?

"And what does he scatter and not pile up? He scatters form and does not pile it up. He scatters feeling... perception... fabrications... consciousness and does not pile it up. Those that are impermanent, unpleasant and changing are they suitable to be reflected, they "Seeing thus, the instructed disciple of the noble are mine, I am there, they are my self? ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task Venerable sir, it is impermanent. 20. Monks, is consciousness permanent or impermanent? That is not so, venerable sir. Venerable sir, they are unpleasant.

Ta ki maatha bhikkhave, sakhr nicc v anicc vti? " Anicca bhante" 'yampannicca dukkha v ta sukha vti? "Dukkha bhante" yampannicca dukkha viparimadhamma kalla nu ta samanupassitu: "eta mama, eso'hamasmi, eso me att" ti? "No heta bhante,

Ta ki maatha bhikkhave, via nicca v anicca vti? " Anicca bhante"

done. There is nothing further for this world.'

That which is impermanent, is it unpleasant or pleasant?

'yampannicca dukkha v ta sukha vti? "Dukkha bhante" yampannicca dukkha viparimadhamma kalla nu ta samanupassitu: "eta mama, eso'hamasmi, eso me att" ti? "No heta bhante, " [PTS Page 089] [\q 89/]

"This, monks, is called a disciple of the noble ones who neither builds up nor tears down, but who stands having torn down; who neither clings nor abandons, but who stands having abandoned; who neither pulls in nor discards, but who stands having discarded; who neither piles up nor scatters, but who stands having That which is impermanent, unpleasant, changing, is it suitable to be reflected,`It is mine, I am there, it is my self'? Venerable sir, it is unpleasant.

Tasmtiha bhikkhave, ya kici rpa attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre santike v, sabba rpa "neta mama, neso'hamasmi, na me so att"ti, evameta yathbhta sammappaya dahabba. Y kci vedan attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre santike v, sabba vedana "neta mama, neso'hamasmi, na me so att"ti evameta yathbhta sammappaya daabba. Y kci sa attkgatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre santike v, sabba saa "neta

scattered.

That is not so, venerable sir.

"And what is it that he neither builds up nor tears down, but stands having torn it down? He neither builds up nor tears down form, but stands having torn it down. He neither builds up nor tears down feeling... perception... fabrications... consciousness, but stands having torn it down.

21. Therefore, monks, whatever matter in the past, future or at present, internal or external rough or fine, unexalted or exalted, far or near, is not mine, I am not there it is not my self.

22-23. Monks, whatever feelings, whatever perceptions in the past, future or at present, internal or external rough or fine, unexalted or

"And what is it that he neither clings to nor abandons, but stands having abandoned it? He neither clings to nor abandons form, but stands having abandoned it. He neither clings to nor abandons feeling... perception... fabrications...

exalted, far or near, is not mine, I am not there, it is not my self.

24. Monks, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, is not

mama, neso'hamasmi, na me so att"ti, evameta yathbhta sammappaya dahabba. Ye keci sakhr attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre santike v, sabba sakhra neta mama, neso'hamasmi, na me so att"ti evameta yathbhta sammappaya daabba. Ya kici via attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre santike v, sabba via "neta mama, neso'hamasmi, na me so att"ti, evameta yathbhta sammappaya dahabba.

consciousness, but stands having abandoned it.

mine, I am not there, it is not my self.

"And what is it that he neither pulls in nor discards, but stands having discarded it? He neither pulls in nor discards form, but stands having discarded it. He neither pulls in nor discards feeling... perception... fabrications... consciousness, but stands having discarded it.

25. Monks, whatever consciousness in the past, future or at present, internal or external rough or fine, unexalted or exalted, far or near, is not mine, I am not there, is not my self.

26. Monks, to this, is said, the noble disciple gets rid does not heap: renounces does not

"And what is it that he neither piles up nor scatters, but stands having scattered it? He neither piles up nor scatters form, but stands having scattered it. He neither piles up nor scatters feeling... perception... fabrications... consciousness, but stands having scattered it.

grasp; turns out does not draw towards; and scatters does not make a thick smoke.

27. What is got rid not heaped? Matter is got rid and not heaped. Feelings, perceptions, intentions, and consciousness, are got rid not heaped.

Aya vuccati bhikkhave, ariyasvako apacinti, no cinti, pajahati, na updiyati, visineti, no ussineti 1- vidhupeti, na sandhpeti.

"And to the monk whose mind is thus released, the devas, together withIndra, the Brahmas, & Pajapati, pay homage even from afar: 28. What is renounced and not grasped? Matter is renounced not grasped. Feelings, perceptions, intentions, and consciousness, are

1. Viseneti, no ussenoti. - Smu 'Homage to you, O thoroughbred man. [BJT Page 154] [\x 154/] Homage to you, O superlative man

renounced not grasped.

29. What is turned out not drawn towards?

Kica apacinti, no cinti: rpa apacinti, no cinti. Vedana apacinti. No cinti saa apacinti, no cinti. Sakhre apacinti, no cinti. Via apacinti, no cinti.

you of whom we don't know even what dependent on which you're absorbed.'"

Matter is turned out not drawn towards. Feelings, perceptions, intentions, and consciousness, are turned out not drawn towards.

Kica pajahati. Na updiyati: rpa pajahati naNotes updiyati. Vedana pajahati na updiyati. Saa pajahati na updiyati. Sakhre pajahati na updiyati. Via pajahati na updiyati. 2. Ruppati. 1. Rupa.

30. What is scattered not made a thick smoke? Matter is scattered not made a thick smoke Feelings, perceptions, intentions, and consciousness, are scattered not made a thick smoke.

Kica visineti, ussineti: rpa visineti na ussineti. Vedana visineti na ussineti. Saa visineti na ussineti. Sakhre visineti na ussineti. [PTS Page 090] [\q 90/] via visineti na ussineti. 3.

31. Monks, the learned noble disciple seeing it thus turns from matter, turns from feelings, This passage suggests that there is a potential for each of the aggregates (form-ness, feeling-ness, etc.) to turn into discernible aggregates through the turns from perceptions, turns from intentions and turns from consciousness. Turning, he looses interest. Loosing interest is released and knowledge arises I am released. He knows birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.

Kica vidhpeti, na sandhpeti: rpa vidhpeti, na sandhpeti. Vedana vidhpeti, na sandhpeti. Saa vidhpeti, na sandhpeti. Sakhre vidhpeti, na sandhpeti. Via vidhpeti, na sandhpeti.

process of fabrication. SeeMN 109, note 2.

32. Monks, to this, it is said, the monk neither heaps nor gets rid, in getting rid, neither

Eva passa bhikkhave, sutav ariyasvako rpasmimpi nibbindati vedanya'pi nibbindati, saya'pi nibbindati, sakhresupi nibbindati, viasmimpi nibbindati nibbinda virajjati virg vimuccati vimuttasmi vimuttamiti a hoti. Kh jti vusita brahmacariya kata karaya npara itthattyti pajnti. Aya vuccati bhikkhave, bhikkhu nevcinti na apacinti. Apacinitv hito. Neva pajahati, na updiyati, pajahitv hito. Neva visineti na ussineti. Visinetv hito. Neva vidhpeti na sandhpeti vidhpetv hito

renounces nor grasps; in renouncing neither turns out nor draws towards; in getting rid neither scatters nor makes a thick smoke.

33. In scattering what is neither heaped nor got rid? In getting rid matter is neither heaped nor got rid. In getting rid feelings, perceptions, intentions, and consciousness are neither heaped nor got rid.

34. In getting rid what is neither renounced nor grasped? In getting rid matter is neither renounced nor grasped. In getting rid feelings,

Kica nevcinti na apacinti apacinitv hito; rpa nevcinti, na apacinti, apacinitv hito. Vedana nevcinti, na apacinti, apacinitv hito. Saa nevcinti, na apacinti. Apacinitv hito. Sakhare nevcinti, na apacinti. Apacinitv hito. Via nevcinti, na apacinti. Apacinitv hito.

perceptions, intentions, and consciousness are neither renounced nor grasped.

35. In renouncing what is neither turned out nor drawn towards? In renouncing matter is neither turned out nor drawn towards. In renouncing feelings, perceptions, intentions, and consciousness are neither turned out nor drawn

Kica neva pajahati na updiyati pajahitv hito: rpa neva pajahati na updiyati pajahitv

towards.

hito. Vedana neva pajahati na updiyati pajahitv hito. Saa neva pajahati na updiyati. Pajahitv hito. Sakhare neva pajahati na updiyati. Pajahitv hito. Via neva pajahati na updiyati. Pajahitv hito.

36. In getting rid what is neither scattered nor made a thick smoke? In getting rid matter is neither scattered nor made a thick smoke. In getting rid feelings, perceptions, intentions, and consciousness are neither scattered nor made a thick smoke.

Kica neva visineti, na ussineti, visinetv hito: rpa neva visineti na ussineti visinetv hito vedana neva visineti na ussineti visinetv hito. Saa neva visineti na ussineti visinetv hito. Sakhre neva visineti na ussineti visinetv hito. Via neva visineti na ussineti visinetv hito. 38. We worship you thoroughbred of men! The most noble of men! Since we do not know where your mind is established. Kica neva vidhpeti na sandhpeti vidhpetv hito: rpa neva vidhpeti na sandhpeti, vidhpetv hito. Vedana neva vidhpeti na sandhpeti vidhpetv hito. Saa neva vidhpeti na sandhpeti vidhpetv hito. Sakhre neva vidhpeti na sandhpeti vidhpetv hito. Via neva vidhpeti na sandhpeti vidhpetv hito. 37. Monks, the thus scattered released mind is worshipped by gods together with Indra, Brahma, Pajapati from a distance.

Eva vimuttacitta kho bhikkhave, bhikkhu saind dev sabrahmak sapajpatik rakva namassanti:

[PTS Page 091] [\q 91/] "namo te purisjaa namo te purisuttama, Yassa te nbhijnma yampi nissya jhyasti".

[BJT Page 156] [\x 156/]

2. HOW TO VIEW SAKHR 27 Dhammapada (#277 #279) [2 english translations]

Khuddakanikye/ Dhammapadapi / 20. Maggavaggo/ Dhp 277-279 Maggavagga: The Path translated from the Pali by Acharya Buddharakkhita 1996 277. Sabbe sakhr anicc ti, yad paya passati; Atha nibbindati dukkhe, esa maggo visuddhiy. 277. "All conditioned things are impermanent" when one sees this with wisdom, one turns away from suffering. This is the path to purification. Maggavagga: The Path translated from the Pali by Thanissaro Bhikkhu 1997 277-279 When you see with discernment, 'All fabrications are inconstant' you grow disenchanted with stress. 278. Sabbe sakhr dukkh ti, yad paya passati; 278. "All conditioned things are unsatisfactory" when one sees this with wisdom, one turns away from This is the path to purity.

Atha nibbindati dukkhe, esa maggo visuddhiy.

suffering. This is the path to purification. When you see with discernment,

279. Sabbe dhamm anatt ti, yad paya passati; Atha nibbindati dukkhe, esa maggo visuddhiy.

279. "All things are not-self" when one sees this with wisdom, one turns away from suffering. This is the path to purification.

'All fabrications are stressful' you grow disenchanted with stress. This is the path to purity.

When you see with discernment, 'All phenomena are not-self' you grow disenchanted with stress. This is the path to purity.

28 Casaccaka Sutta (MN 35) [4 english translations]

Majjhimanikyo/ Mlapasapi/ 4. Mahyamakavaggo/ 5. Casaccakasutta. (MN 1.4.5) 353. Eva me suta eka samaya bhagav vesliya viharati mahvane kgraslya. Tena kho pana samayena saccako nigahaputto vesliya paivasati Cula-Saccaka Sutta: The Shorter Discourse to Saccaka Thanissaro Bhikkhu 2012 I have heard that on one occasion the Blessed One was staying near Vesl, at the Gabled Hall in the Great Forest. And on that occasion Saccaka the Nigaha-son was dwelling in At one time the Blessed One lived in a peaked hall, in the Great forest in Vesli. At that time Wisdom_MN The I heard thus. Majjhima Nikya I/ 4. 5. Clasaccakasutta (35 ) The Shorter Discourse to Saccaka by Sister Upalavanna Motilal Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 1_Casaccakasutta

bhassappavdako paitavdo sdhusammato bahujanassa. So vesliya parisati eva vca bhsati nha ta passmi samaa v brhmaa v, saghi gai gacariya, api arahanta sammsambuddha paijnamna, yo may vdena vda samraddho na sakampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sed mucceyyu. Tha cepha acetana vdena vda samrabheyya, spi may vdena vda samraddh sakampeyya sampakampeyya sampavedheyya. Ko pana vdo manussabhtass ti?

Vesl a debater, a sophist, [1] well-regarded by people at large. He made this statement before the assembly in Vesl: "I see no contemplative or brahman, the head of an order, the head of a group, or even one who claims to be an arahant, rightly self-awakened, who engaged in debate with me would not shiver, quiver, shake, & break out in sweat under the armpits. Even if I were to engage a senseless stump in debate, it engaged with me in debate would shiver, quiver, & shake, to say nothing of a human being." Then early in the morning Ven.

Saccaka, the son of Nigan. tha, a clever disputant, considered wise by many lived in Vesli. He would go about Vesli saying. I do not see a recluse, a brahmin, a leader of a crowd, a teacher of a crowd, or one acknowledging he is perfect and rightfully enlightened not shivering, trembling and sweating when invited to a dispute by me. Even a lifeless pillar drawn to a dispute by me would shiver and tremble, so what of a human being. Then venerable Assaji putting on robes in the morning, taking bowl and robes entered Vsli for alms. Saccaka the son of Nigan. tha walking and wandering for exercise saw venerable Assaji coming in the distance and approached venerable Assaji. exchanged friendly greetings and standing on a side said: "Good Assaji, how are the disciples of the recluse Gotama trained, and in what section are they given a lot of the training. Then venerable Assaji said, Aggivessana, the Blessed One gives his disciples a lot of advice and trains the disciples much in this section:"Bhikkhus,

Middle Length Discourses of the Buddha (amoli&Bodhi)_ Casaccakasutta

refer to attached file

Atha kho yasm assaji pubbahasamaya nivsetv pattacvaramdya vesli piya pvisi. Addas kho saccako nigahaputto vesliya jaghvihra anucakamamno anuvicaramno yasmanta assaji dratova gacchanta. Disvna yenyasm assaji tenupasakami; upasakamitv yasmat assajin saddhi sammodi. Sammodanya katha sraya vtisretv ekamanta

Assaji [2] adjusted his under robe and carrying his bowl & robes went into Vesl for alms. Saccaka the Nigaha-son, walking & wandering around Vesl to exercise his legs, saw Ven. Assaji coming from afar. On seeing him, he went up to him and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he

ahsi. Ekamanta hito kho saccako nigahaputto yasmanta assaji etadavoca katha pana, bho assaji, samao gotamo svake vineti, kathabhg ca pana samaassa gotamassa svakesu anussan bahul pavattat ti? Eva kho, aggivessana, bhagav svake vineti, evabhg ca pana bhagavato svakesu anussan bahul pavattati rpa, bhikkhave, anicca, vedan anicc, sa anicc, sakhr anicc, via anicca. Rpa, bhikkhave, anatt, vedan anatt, sa anatt, sakhr anatt, via anatt. Sabbe sakhr anicc, sabbe dhamm anatt ti. Eva kho, aggivessana, bhagav svake vineti, evabhg ca pana bhagavato svakesu anussan bahul pavattat ti. Dussuta vata, bho assaji, assumha ye maya evavdi samaa gotama assumha. Appeva nma maya kadci karahaci tena bhot gotamena saddhi samgaccheyyma, appeva nma siy kocideva kathsallpo, appeva nma tasm ppak dihigat viveceyym ti.

said to him, "Master Assaji, how does Gotama the contemplative discipline his disciples? Or what part of his instruction is generally presented to his disciples?" "Aggivessana, [3] the Blessed One disciplines his disciples in this way; this part of the Blessed One's instruction is generally presented to his disciples: 'Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self.' This, Aggivessana, is the way in which the Blessed One disciplines his disciples; this part of the Blessed One's instruction is generally presented to his disciples." "What a bad thing to hear we have heard, Master Assaji, when we have heard that Gotama the contemplative teaches this sort of thing. Perhaps sooner or later we might go to meet with Gotama the contemplative. Perhaps

matter is impermanent. Feelings are impermanent. Perceptions are impermanent. Determinations are impermanent and consciousness is impermanent. Bhikkhus, matter is not self. Feelings are not self. Perceptions are not self. Determinations are not self, and consciousness is not self. All determinations are impermanent. All things are not self". [1] Aggivessana, the Blessed One advises the bhikkhus much on this and the training is much on this. Good Assaji, we heard something that should not be heard. If the recluse Gotama is of this view, indeed we should meet him for a conversation on this. To dispel doubts on this view.

At that time about five hundred Licchavis were assembled in the assembly hall for some purpose. Then Saccaka the son of Nigan. tha approached them and said: Come Licchavis, today there is a dispute between me and the recluse Gotama, If the recluse Gotama affirms this view of his disciple bhikkhu Assaji, we

there might be some discussion. Perhaps we 354. Tena kho pana samayena pacamattni licchavisatni santhgre [sandhgre (ka.)] sannipatitni honti kenacideva karayena. Atha kho saccako nigahaputto yena te licchav tenupasakami; upasakamitv te licchav etadavoca abhikkamantu bhonto licchav, abhikkamantu bhonto licchav, ajja me samaena gotamena saddhi kathsallpo bhavissati. Sace me samao gotamo tath patihissati yath ca me [yathssa me (s. p.)] taatarena svakena assajin nma bhikkhun patihita, seyyathpi nma balav puriso dghalomika eaka lomesu gahetv kaheyya parikaheyya samparikaheyya, evamevha samaa gotama vdena vda kahissmi parikahissmi samparikahissmi. Seyyathpi nma balav soikkammakro mahanta soikkiaja gambhre udakarahade pakkhipitv kae gahetv kaheyya parikaheyya samparikaheyya, evamevha samaa gotama vdena might pry him away from that evil viewpoint." Now on that occasion, five hundred Licchavis had gathered at a meeting hall on some business or other. So Saccaka the Nigaha-son went to those Licchavis and, on arrival, said to them, "Come out, good Licchavis! Come out, good Licchavis! Today will be my discussion with Gotama the contemplative! If he takes the position with me that was taken with me by his famous disciples, the monk named Assaji, then just as a strong man, seizing a long-haired ram by the hair, would drag him to and drag him fro and drag him all around, in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Just as a strong distillery worker, throwing a large distiller's strainer into a deep water tank and grabbing it by the corners, would drag it to and drag it fro and drag it all around, in the same way I, statement by statement, will drag Gotama the

will draw the recluse Gotama to a dispute, pulling him about and dragging him about. Like a strong man taking a sheep by its long fleece, would pull it and drag it about. Or like a strong brewer of liqueur submerging a huge crater in a deep pond, would shake it about, and holding it by the ears would shake it about. In the same manner we would pull and drag about the recluse Gotama in a dispute. Like an elephant of sixty cubits, descending a deep pond, would enjoy the game of washing hemp. We would enjoy the game of washing hemp with the recluse Gotama. Come Licchavis, there will be a dispute between me and the recluse Gotama. Then a certain Licchavi would say. What has the recluse Gotama a dispute with Saccaka the son of Nigan. tha? Or is it that Saccaka the son of Nigan. tha has a dispute with the recluse Gotama? Another Licchavi would say. What, is resplendent Saccaka the son of Nigan. tha drawing the recluse Gotama for a dispute? Or is the recluse Gotama drawing Saccaka the son of Nigan. tha for a

vda kahissmi parikahissmi samparikahissmi. Seyyathpi nma balav soikdhutto vla [thla (ka.)] kae gahetv odhuneyya niddhuneyya nipphoeyya [nicchdeyya (s. p. ka.), nicchoeyya (ka.), nippoheyya (sy. ka.)] evamevha samaa gotama vdena vda odhunissmi niddhunissmi nipphoessmi. Seyyathpi nma kujaro sahihyano gambhra pokkharai oghetv sadhovika nma kitajta kati, evamevha samaa gotama sadhovika mae kitajta kissmi. Abhikkamantu bhonto licchav, abhikkamantu bhonto licchav, ajja me samaena gotamena saddhi kathsallpo bhavissat ti. Tatrekacce licchav evamhasu ki samao gotamo saccakassa nigahaputtassa vda ropessati, atha kho saccako nigahaputto samaassa gotamassa vda ropessat ti? Ekacce licchav evamhasu ki so bhavamno saccako nigahaputto yo bhagavato vda ropessati, atha kho bhagav saccakassa

contemplative to and drag him fro and drag him all around. Just as a strong distillery ruffian, grabbing a horse-hair strainer by the corners, would shake it down and shake it out and thump it, in the same way I, statement by statement, will shake Gotama the contemplative down and shake him out and thump him. Just as a sixty-year old elephant, plunging into a deep pond, would amuse itself playing the game of hemp-washing, in the same way I will amuse myself playing the game of hemp-washing Gotama the contemplative, as it were. Come on out, good Licchavis! Come on out, good Licchavis! Today will be my discussion with Gotama the contemplative!" Then some of the Licchavis said, "Who is Gotama the contemplative that he will refute the statement of Saccaka the Nigaha-son? It's Saccaka the Nigaha-son who will refute the statement of Gotama the contemplative." Some of the Licchavis said, "Who is Saccaka the Nigaha-son that he will refute the statement

dispute? Then Saccaka the son of Nigan. tha approached the gabled hall in the Great forest followed by about five hundred Licchavis At that time many bhikkhus were doing the walking meditation in the open. Then Saccaka the son of Nigan. tha approached those bhikkhus and asked. Where does good Gotama abide at this time, we like to see him. Aggivessana, the Blessed One has entered the great forest and is seated at the root of a tree to spend the day. Then Saccka the son of Nigan. tha approached the Great forest and the Blessed One, exchanging friendly greetings with him sat on a side. Then some of those Licchavis worshipped the Blessed One and sat on a side Some exchanged friendly greetings and sat on a side, some clasped their hands in the direction of the Blessed One and sat on a side, some voiced their names and clans and sat on a side, and others sat on a side silently.

Saccaka the son of Nigan. tha then said thus to the Blessed One. We would ask a certain

nigahaputtassa vda ropessat ti? Atha kho saccako nigahaputto pacamattehi licchavisatehi parivuto yena mahvana kgrasl tenupasakami.

of Gotama the contemplative? It's Gotama the contemplative who will refute the statement of Saccaka the Nigaha-son." So Saccaka the Nigaha-son, surrounded by five hundred Licchavis, went to the Gabled

question from good Gotama. If good Gotama would give us leave and would explain it to us. The Blessed One said, ask Aggivessana what you desire. How does good Gotama advise the disciples and in what sections are they given much training? Aggivessana, I advise and train my disciple much in this manner. "Bhikkhus, matter is impermanent. Feelings are impermanent. Perceptions and determinations are impermanent. Consciousness is impermanent. Bhikkhus, matter is not self. Feelings are not self. Perceptions and determinations are not self. Consciousness is not self. All determinations are impermanent. All things are not self. Aggivessana, I advise my disciples and train them much in this section. Good Gotama, a comparison occurs to me. Say it Aggivessana. Like these seed groups and vegetable groups that grow and develop, established and supported on earth. So also all powerful work, that has to be done, should be done, established and supported on earth. In the same manner this person, established in

355. Tena kho pana samayena sambahul bhikkh abbhokse cakamanti. Atha kho saccako nigahaputto yena te bhikkh tenupasakami; upasakamitv te bhikkh etadavoca kaha nu kho, bho, etarahi so bhava gotamo viharati? Dassanakm hi maya ta bhavanta gotama nti. Esa, aggivessana, bhagav mahvana ajjhoghetv aatarasmi rukkhamle divvihra nisinno ti. Atha kho saccako nigahaputto mahatiy licchaviparisya saddhi mahvana ajjhoghetv yena bhagav tenupasakami; upasakamitv bhagavat saddhi sammodi. Sammodanya katha sraya vtisretv ekamanta nisdi. Tepi kho licchav appekacce bhagavanta abhivdetv ekamanta nisdisu, appekacce bhagavat saddhi

Hall in the Great Forest. Now on that occasion a large number of monks were doing walking meditation in the open air. So Saccaka the Nigaha-son went up to the monks and said, "Where, masters, is Master Gotama now? We want to see Master Gotama." "The Blessed One, Aggivessana, having plunged into the Great Forest, is sitting under a certain tree for the day's abiding." Then Saccaka the Nigaha-son together with a large group of Licchavis plunged into the Great Forest and went to the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. Some of the Licchavis, having bowed down to the Blessed One, sat to one side. Some of the Licchavis exchanged courteous greetings with

sammodisu, sammodanya katha sraya vtisretv ekamanta nisdisu. Appekacce yena bhagav tenajali pametv ekamanta nisdisu, appekacce bhagavato santike nmagotta svetv ekamanta nisdisu, appekacce tuhbht ekamanta nisdisu.

the Blessed One and, after an exchange of friendly greetings & courtesies, sat to one side. Some of the Licchavis, having raised their hands palm-to-palm in front of the chest, sat to one side. Some of the Licchavis, after announcing their name and clan, sat to one side. Some of the Licchavis, staying silent, sat to one side.

matter, with the material self accrues merit or demerit. This feeling person established in feelings accrues merit or demerit. The perceiving person established in perceptions accrues merit or demerit. The determining person established in determinations, accrues merit or demerit. The conscious person established in consciousness, accrues merit or demerit. Aggivessana, do you say Matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self. Conscioussness is my self. ? Good Gotama, I say. matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self. Consciousness is my self, so also this large crowd says it. What does this large crowd say about your view? You should dispute on your view. Good Gotama, I say, matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self, and conscioussness is my self.

356. Ekamanta nisinno kho saccako nigahaputto bhagavanta etadavoca puccheyyha bhavanta gotama kicideva desa, sace me bhava gotamo oksa karoti pahassa veyykaray ti. Puccha, aggivessana, yadkakhas ti. Katha pana bhava gotamo svake vineti, kathabhg ca pana bhoto gotamassa svakesu anussan bahul pavattat ti? Eva kho aha, aggivessana, svake vinemi, evabhg ca pana me svakesu anussan bahul pavattati rpa, bhikkhave, anicca, vedan anicc, sa anicc, sakhr anicc, via anicca. Rpa, bhikkhave, anatt, vedan anatt,

As he was sitting there, he said to the Blessed One, "I would like to question Master Gotama on a certain point, if Master Gotama would grant me the favor of an answer to the question." "Ask, Aggivessana, as you see fit." "How does Master Gotama discipline his disciples? Or what part of his instruction is generally presented to his disciples?" "Aggivessana, I discipline my disciples in this way; this part of my instruction is generally presented to my disciples: 'Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self.

Then, I will cross question you on this and you

sa anatt, sakhr anatt, via anatt. Sabbe sakhr anicc, sabbe dhamm anatt ti. Eva kho aha, aggivessana, svake vinemi, evabhg ca pana me svakesu anussan bahul pavattat ti. Upam ma, bho gotama, paibht ti. Paibhtu ta, aggivessan ti bhagav avoca. Seyyathpi, bho gotama, ye kecime bjagmabhtagm vuddhi virhi vepulla pajjanti, sabbe te pathavi nissya pathaviya patihya. Evamete bjagmabhtagm vuddhi virhi vepulla pajjanti. Seyyathpi v pana, bho gotama, ye kecime balakaray kammant karyanti, sabbe te pathavi nissya pathaviya patihya. Evamete balakaray kammant karyanti. Evameva kho, bho gotama, rpattya purisapuggalo rpe patihya pua v apua v pasavati, vedanattya purisapuggalo vedanya

Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self.' This, Aggivessana, is the way in which I discipline my disciples; this part of my instruction is generally presented to my disciples." "A simile occurs to me, Master Gotama." "Let it occur to you, Aggivessana." "Just as any seeds that exhibit growth, increase, & proliferation, all do so in dependence on the earth; or just as any activities requiring strength that are done, all are done in dependence on the earth; in the same way, Master Gotama, an individual with form as self, taking a stance on form, produces merit or demerit. An individual with feeling as self... with perception as self... with fabrications as self... with consciousness as self, taking a stance on consciousness, produces merit or demerit." "Then, Aggivessana, are you saying, 'Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is

may reply, as it pleases you. Aggivessana, do head anointed warrior kings like king Pasenadi of Kosala, king Ajtasattu of Magadha wield power over their kingdoms, to execute those that have to be executed, to produce those that have to be produced, and to banish those that have to be banished?Yes, good Gotama, the head anointed warrior kings such as king Pasenadi of Kosala and king Ajtasattu of Magadha wield power in their kingdoms to execute those that have to be executed, to produce those that have to be produced, and to banish those that have to be banished. Even the leaders, gathered here, of the Vajjis and Mallas, wield power in their kingdoms to execute those that have to be executed, to produce those that have to be produced and to banish those that have to be banished, so there are no doubts, about head anointed warrior kings, like king Pasenadi of Kosala and king Ajtasattu of Magadha. Aggivessana, you say matter is your self, do you wield power over that matter, as may my matter be thus and not

patihya pua v apua v pasavati, saattya purisapuggalo saya patihya pua v apua v pasavati, sakhrattya purisapuggalo sakhresu patihya pua v apua v pasavati, viattya purisapuggalo vie patihya pua v apua v pasavat ti. Nanu tva, aggivessana, eva vadesi rpa me att, vedan me att, sa me att, sakhr me att, via me att ti? Ahahi, bho gotama, eva vadmi rpa me att, vedan me att, sa me att, sakhr me att, via me att ti, ayaca mahat janat ti. Kihi te, aggivessana, mahat janat karissati? Igha tva, aggivessana, sakaeva vda nibbeheh ti. Ahahi, bho gotama, eva vadmi rpa me att, vedan me att, sa me att, sakhr me att, via me att ti.

my self'?" "Yes, Master Gotama, I'm saying that 'Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self.' As does this great multitude." [4] "What does this great multitude have to do with you? Please focus just on your own assertion." "Yes, Master Gotama, I'm saying that 'Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self.'" "Very well then, Aggivessana, I will cross-question you on this matter. Answer as you see fit. What do you think? Would a consecrated, noble-warrior king such as King Pasenadi of Kosala or King AjtasattuVedehiputta of Magadha wield the power in his own domain to execute those who deserve execution, to fine those who deserve to be fined, and to banish those who deserve to be banished?" "Yes, Master Gotama, he would wield the

thus? When this was said Saccaka the son of Nigan. tha became silent. For the second time, the Blessed One asked, Aggivessana, you say matter is your self, do you wield power over that matter, as may my matter be thus and not thus? For the second time Saccaka the son of Nigan. tha became silent. Then the Blessed One said, explain it, Aggivessana. It is not the time for you to be silent. If someone does not reply a rightful question asked by the Thus Gone One up to the third time, his head splits into seven pieces. At that moment Vajrapni the demon was seen in space with a flaming thunderbolt in his hand, as though to split the head of Saccaka the son of Nigan. tha if he did not reply the rightful question asked up to the third time by the Thus gone One. Vajrapni the demon was seen by the Blessed One and Saccaka the son of Nigan. tha. Then Saccaka the son of Nigan. tha frightened and with hairs standing on end, sought the refuge and protection of the Blessed One said, Good Gotama, ask me, I will explain.

357. Tena hi, aggivessana, taevettha paipucchissmi, yath te khameyya tath na [tath ta (ka.)] bykareyysi. Ta ki maasi, aggivessana, vatteyya rao khattiyassa muddhvasittassa sakasmi vijite vaso ghtetya v ghtetu, jpetya v jpetu, pabbjetya v pabbjetu, seyyathpi rao pasenadissa kosalassa, seyyathpi v pana rao mgadhassa ajtasattussa vedehiputtass ti? Vatteyya, bho gotama, rao khattiyassa muddhvasittassa sakasmi vijite vaso ghtetya v ghtetu, jpetya v jpetu, pabbjetya v pabbjetu, seyyathpi rao pasenadissa kosalassa, seyyathpi v pana rao mgadhassa ajtasattussa vedehiputtassa. Imesampi hi, bho gotama, saghna gana seyyathida, vajjna mallna vattati sakasmi vijite vaso ghtetya v ghtetu, jpetya v jpetu, pabbjetya v pabbjetu. Ki pana rao khattiyassa muddhvasittassa, seyyathpi rao pasenadissa kosalassa,

power in his own domain to execute those who deserve execution, to fine those who deserve to be fined, and to banish those who deserve to be banished. Even these oligarchic groups, such as the Vajjians & Mallans, wield the power in their own domains to execute those who deserve execution, to fine those who deserve to be fined, and to banish those who deserve to be banished, [5] to say nothing of a consecrated, noble-warrior king such as King Pasenadi of Kosala, or King Ajtasattu Vedehiputta of Magadha. He would wield it, and he would deserve to wield it." "What do you think, Aggivessana? When you say, 'Form is my self,' do you wield power over that form: 'May my form be thus, may my form not be thus'?" When this was said, Saccaka the Nigaha-son was silent. A second time, the Blessed One said to Saccaka the Nigaha-son: "What do you think, Aggivessana? When you say, 'Form is my self,' do you wield power over that form: 'May my Aggivessana, you that say, matter is your self, do you wield power over that matter, as may my matter be thus, and not otherwise? No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you that say, feelings are your self, do you wield power over those feelings, as may my feelings be thus, and not otherwise? No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you that say, perceptions are your self, do you wield power over those perceptions, as may my perceptions be thus and not otherwise? No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier, does not agree with what you say now. Aggivessana, you, that say, determinations are your self, do you wield power over those determinations, as may my determinations be thus and not otherwise. No, good Gotama. Attend carefully

seyyathpi v pana rao mgadhassa ajtasattussa vedehiputtassa? Vatteyya, bho gotama, vattituca marahat ti. Ta ki maasi, aggivessana, ya tva eva vadesi rpa me att ti, vattati te tasmi rpe vaso eva me rpa hotu, eva me rpa m ahos ti? Eva vutte, saccako nigahaputto tuh ahosi. Dutiyampi kho bhagav saccaka nigahaputta etadavoca ta ki maasi, aggivessana, ya tva eva vadesi rpa me att ti, vattati te tasmi rpe vaso eva me rpa hotu, eva me rpa m ahos ti? Dutiyampi kho saccako nigahaputto tuh ahosi. Atha kho bhagav saccaka nigahaputta etadavoca bykarohi dni, aggivessana, na dni te tuhbhvassa klo. Yo koci, aggivessana tathgatena yvatatiya sahadhammika paha puho na bykaroti, etthevassa sattadh muddh phalat ti.

form be thus, may my form not be thus'?" When this was said, Saccaka the Nigaha-son was silent a second time. Then the Blessed One said to him, "Answer now, Aggivessana. This is not the time to be silent. When anyone doesn't answer when asked a legitimate question by the Tathgata up to three times, his head splits into seven pieces right here." Now on that occasion the spirit (yakkha) Vajirapin [Thunderbolt-in-Ha nd], carrying an iron thunderbolt, was poised in the air above Saccaka the Nigaha-son, (thinking,) "If Saccaka the Nigaha-son doesn't answer when asked a legitimate question by the Blessed One up to three times, I will split his head into seven pieces right here." The Blessed One saw the spirit Vajirapin, as did Saccaka the Nigaha-son. So Saccaka afraid, terrified, his hair standing on end seeking shelter in the Blessed One, seeking a

and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you, that say, consciousness is your self, do you wield power over that consciousness, as may my consciousness be thus and not otherwise? No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. What do you think, ggivessana, is matter permanent or impermanent? Impermanent good Gotama. That impermanent thing, is it unpleasant or pleasant? Unpleasant good Gotama. That impermanent, unpleasant, changing thing, is it suitable to be considered; that is mine, that I be, that is my self? No good Gotama. Aggivessana, are feelings-are perceptions, --are determinations, --is consciousness permanent or impermanent? Impermanent good Gotama. That impermanent thing is it unpleasanat or pleasant? Unpleasant, good Gotama. That impermanent, unpleasant, changing thing, is it suitable to be considered, that is mine, that I be, that is my self? No, good

Tena kho pana samayena vajirapi yakkho

cave/asylum in the Blessed One, seeking

yasa vajira dya ditta sampajjalita sajotibhta saccakassa nigahaputtassa uparivehsa hito hoti sacya saccako nigahaputto bhagavat yvatatiya sahadhammika paha puho na bykarissati etthevassa sattadh muddha phlessm ti. Ta kho pana vajirapi yakkha bhagav ceva passati saccako ca nigahaputto. Atha kho saccako nigahaputto bhto saviggo lomahahajto bhagavantayeva ta gaves bhagavantayeva lea gaves bhagavantayeva saraa gaves bhagavanta etadavoca pucchatu ma bhava gotamo, bykarissm ti.

refuge in the Blessed One said to the Blessed One, "Let Master Gotama ask me. I will answer." "What do you think, Aggivessana? When you say, 'Form is my self,' do you wield power over that form: 'May my form be thus, may my form not be thus'?" "No, Master Gotama." "Pay attention, Aggivessana, and answer (only) after having paid attention! What you said after isn't consistent with what you said before, nor is what you said before consistent with what you said after. "What do you think, Aggivessana? When you say, 'Feeling is my self... Perception is my self... Fabrications are my self... Consciousness

Gotama. Aggivessana, a certain one clinging to unpleasantness, over powered by it, pressed down by it and reflecting it's mine, would think it's my self. Would he accurately understand unpleasntness by himself or ward it off and abide? Good Gotama, how could it be. No, good Gotama, that would not happen.

Aggivessana, like a man, wandering in search of heartwood, would enter a forest with a dagger, seeing a tall, straight, new plantain tree he would cut its roots and top and felling it, would open up the sheaves, and would not come even to sapwood, so where is heartwood. In the same manner, Aggivessana, with your own dispute you being cross questioned, asked for reasons and we studying with you found you empty, useless and gone wrong. Have you said to these gatherings in Vesli such a thing. I do not see a recluse, or brahmin, a leader of a crowd, a teacher of a crowd, or even one who acknowledges he is perfect and rightfully enlightened drawn into a dispute by me would

358. Ta ki maasi, aggivessana, ya tva eva vadesi rpa me att ti, vattati te tasmi rpe vaso eva me rpa hotu, eva me rpa m ahos ti? No hida, bho gotama .

is my self,' do you wield power over that consciousness: 'May my consciousness be thus, may my consciousness not be thus'?" "No, Master Gotama." "Pay attention, Aggivessana, and answer (only) after having paid attention! What you said after

Manasi karohi, aggivessana; manasi

isn't consistent with what you said before, nor

karitv kho, aggivessana, bykarohi. Na kho te sandhiyati purimena v pacchima pacchimena v purima. Ta ki maasi, aggivessana, ya tva eva vadesi vedan me att ti, vattati te tissa vedanya [tya vedanya (s. sy.)] vaso eva me vedan hotu, eva me vedan m ahos ti? No hida, bho gotama .

is what you said before consistent with what you said after. "What do you think, Aggivessana? Is form constant or inconstant?" "Inconstant, Master Gotama." "And is that which is inconstant easeful or stressful?" "Stressful, Master Gotama." "And is it fitting to regard what is inconstant,

not shiver tremble and sweat. Even a lifeless pillar drawn to a dispute by me would shiver and tremble, so what of a human being. As for you Aggivessana, there is sweat trickling down your forehead and some drops of sweat have pierced your over shawl and has fallen on the ground, on my body at the moment there is no sweat. Saying that the Blessed One disclosed his golden hued body to that gathering. When this was said, Saccaka, the son of Nigan. tha became silent, confused, his form drooping, face turned down, unable to reply, sat down.

Manasi karohi, aggivessana; manasi karitv kho, aggivessana, bykarohi. Na kho te sandhiyati purimena v pacchima, pacchimena v purima. Ta ki maasi, aggivessana, ya tva eva vadesi sa me att ti, vattati te tissa saya vaso eva me sa hotu, eva me sa m ahos ti? No hida, bho gotama .

stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" "No, Master Gotama." "...Is feeling constant or inconstant?" "Inconstant, Master Gotama."... "...Is perception constant or inconstant?" "Inconstant, Master Gotama."... "...Are fabrications constant or inconstant?" "Inconstant, Master Gotama."...

Then Dummukha the son of the Licchavis, saw Saccaka the son of Nigan. tha silent, confused, the form drooping, face turned down, unable to reply sitting. He said to the Blessed One; venerable sir, a comparison comes to me. The Blessed One said, say it Dummukha. Venerable sir, close to a village or hamlet, there's a pond, in it a crab lives. Then a lot of boys and girls approach the pond, descend it and pull out the crab on to dry land. Whenever

Manasi karohi, aggivessana; manasi karitv kho, aggivessana, bykarohi. Na kho te sandhiyati purimena v pacchima, pacchimena v purima. Ta ki maasi, aggivessana, ya tva eva vadesi

"What do you think, Aggivessana? Is consciousness constant or inconstant?" "Inconstant, Master Gotama." "And is that which is inconstant easeful or stressful?"

 sakhr me att ti, vattati te tesu sakhresu vaso eva me sakhr hontu, eva me sakhr m ahesu nti? No hida, bho gotama .

"Stressful, Master Gotama." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" "No, Master Gotama."

the crab puts out a limb, a boy or a girl would cut it and destroy it, with a stick or a stone. Thus the crab with all his limbs destroyed, is unable to descend to the pond as before. In the same manner, the Blessed One has cut, broken and destroyed, all the distortions of views and the restlessness of Saccaka the son of Nigantha, and it is not possible that he should approach the Blessed One with the intention of a dispute. When this was said, Saccaka the son of Nigan. tha said thus to Dummukha the son of the Licchavis. Wait, Dhummukha, we have to discuss with good Gotama

Manasi karohi, aggivessana; manasi karitv kho, aggivessana, bykarohi. Na kho te sandhiyati purimena v pacchima, pacchimena v purima. Ta ki maasi, aggivessana, ya tva eva vadesi via me att ti, vattati te tasmi vie vaso eva me via hotu, eva me via m ahos ti? No hida, bho gotama .

"What do you think, Aggivessana? When one adheres to stress, holds to stress, is attached to stress, and envisions of stress that 'This is mine; this is my self; this is what I am,' would he comprehend stress or dwell having totally destroyed stress?" "How could that be, Master Gotama? No, Master Gotama." "That being the case, Aggivessana, don't you adhere to stress, hold to stress, aren't you

Good Gotama, this view of mine, is also the view of all other recluses and brahmins. I think it is idle talk. How do the disciples of good Gotama, do the work in the dispensation, follow the given advice, dispelling doubts, become confident, and abide not relying on a teacher, in the dispensation of the Teacher. Here, Aggivessana, my disciples see whatever matter, in the past, future or present, internal or

Manasi karohi, aggivessana; manasi karitv kho, aggivessana, bykarohi. Na kho te sandhiyati purimena v pacchima, pacchimena v purima. Ta ki maasi, aggivessana, rpa nicca v anicca v ti? Anicca, bho gotama . Ya pannicca dukkha v ta sukha v ti? Dukkha, bho gotama . Ya pannicca dukkha

attached to stress, and don't you envision of stress that 'This is mine. This is my self. This is what I am'?" "How could that not be the case, Master Gotama? Yes, Master Gotama." "Suppose a man in need of heartwood, seeking heartwood, wandering in search of heartwood were to enter a forest taking a

viparimadhamma, kalla nu ta samanupassitu eta mama, esohamasmi, eso me att ti? No hida, bho gotama . Ta ki maasi, aggivessana, vedanpe sape sakhrpe ta ki maasi, aggivessana, via nicca v anicca v ti? Anicca, bho gotama . Ya pannicca dukkha v ta sukha v ti? Dukkha, bho gotama . Ya pannicca dukkha viparimadhamma, kalla nu ta samanupassitu eta mama, esohamasmi, eso me att ti? No hida, bho gotama . Ta ki maasi, aggivessana, yo nu kho dukkha allno dukkha upagato dukkha ajjhosito, dukkha eta mama, esohamasmi, eso me att ti samanupassati, api nu kho so sma v dukkha parijneyya, dukkha v parikkhepetv vihareyy ti? Kihi siy, bho gotama? No hida, bho gotam ti.

sharp ax. There he would see a large plantain trunk: straight, young, immature. He would cut it at the root and, having cut it at the root, cut off the crown. Having cut off the crown, he would unfurl the leaf sheaths. Unfurling the leaf sheaths, he wouldn't even find sapwood there, to say nothing of heartwood. In the same way, Aggivessana, when you are interrogated, rebuked, & pressed by me with regard to your own statement, you are empty, void, mistaken. But it was you who made this statement before the assembly in Vesl: 'I see no contemplative or brahman, the head of an order, the head of a group, or even one who claims to be an arahant, rightly self-awakened, who engaged in debate with me would not shiver, quiver, shake, & break out in sweat under the armpits. Even if I were to engage a senseless stump in debate, it engaged with me in debate would shiver, quiver, & shake, to say nothing of a human being.' But now some drops of sweat coming out of your forehead, drenching your upper robe, are

external, coarse or fine, unexalted or exalted, far or near, all that matter is not mine. I'm not that, it is not my self. This is seen with right wisdom, as it really is. Whatever feelings, whatever perceptions, whatever determinations, whatever consciousness, in the past, future or present, internal or external, coarse or fine, un -exalted or exalted, far or near, all consciousness is not mine. I'm not that, it is not my self. This is seen with right wisdom as it really is. Aggivessana, with this much, my disciples have done the work in my dispensation, followed the advice, dispelling doubts have become confident not relying on a teacher abide. Good Gotama, how does the bhikkhu become perfect with desires destroyed, the holy life lived having done what should be done, the weight put down, attained the highest good, the desire `to be' destroyed, and rightly knowing released. Here, Aggivessana, whatever matter, in the past, future or present, internal or external, coarse or fine, unexalted or exalted, far or near, all

landing on the ground, whereas now I have no Ta ki maasi, aggivessana, nanu tva eva sante dukkha allno dukkha upagato dukkha ajjhosito, dukkha eta mama, esohamasmi, eso me att ti samanupassas ti? Kihi no siy, bho gotama? Evameta bho gotam ti. sweat on my body." And the Blessed One uncovered his golden-colored body to the assembly. When this was said, Saccaka the Nigaha-son fell silent, abashed, sitting with his shoulders drooping, his head down, brooding, at a loss for words. Then Dummukha [BadMouth] the 359. Seyyathpi, aggivessana, puriso sratthiko sragaves srapariyesana caramno tiha kuhri [kudhri (sy. ka. ka.)] dya vana paviseyya. So tattha passeyya mahanta kadalikkhandha uju nava akukkukajta [akukkuajta (sy. ka.)]. Tamena mle chindeyya, mle chetv agge chindeyya, agge chetv pattavai vinibbhujeyya [vinibbhujjeyya (ka.)]. So tattha pattavai vinibbhujanto pheggumpi ndhigaccheyya, kuto sra? Evameva kho tva, aggivessana, may sakasmi vde samanuyujiyamno samanughiyamno samanubhsiyamno ritto tuccho aparaddho. Bhsit kho pana te es, aggivessana, Licchavi-son sensing that Saccaka the Nigaha-son was silent, abashed, sitting with his shoulders drooping, his head down, brooding, at a loss for words said to the Blessed One, "Lord, a simile has occurred to me." "Let it occur to you, Dummukha," the Blessed One said. "Suppose, lord, that not far from a village or town was a pond. There in it was a crab. Then a number of boys & girls, leaving the village or town, would go to the pond and, on arrival, would go down to bathe in it. Taking the crab out of the water, they would place it on the ground. And whenever the crab extended a leg,

matter is not mine. I'm not that, it is not my self, This should be seen with right wisdom, as it really is, and the mind released without holdings. [2] Whatever feelings, in the past, future or present, internal or external, coarse or fine, unexalted or exalted, far or near, all feelings are not mine. I'm not that, it's not my self. This should be seen with right wisdom, as it really is and the mind released without holdings. Whatever perceptions, in the past, future or present, internal or external, coarse or fine, unexalted or exalted, far or near, all perceptions are not mine. I'm not that, it's not my self. This should be seen with right wisdom, as it really is, and the mind released without holdings. Whatever determinations, in the past, future or present, internal or external, coarse or fine, unexalted or exalted, far or near, all determinations are not mine. I'm not that, it's not my self. This should be seen with right wisdom, as it really is, and the mind released without holdings. Whatever consciousness, in the past, future or present, internal or external,

vesliya parisati vc nha ta passmi samaa v brhmaa v, saghi gai gacariya, api arahanta sammsambuddha paijnamna, yo may vdena vda samraddho na sakampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sed mucceyyu. Tha cepha acetana vdena vda samrabheyya spi may vdena vda samraddh sakampeyya sampakampeyya sampavedheyya. Ko pana vdo manussabhtass ti? Tuyha kho pana, aggivessana, appekaccni sedaphusitni nal muttni, uttarsaga vinibhinditv bhmiya patihitni. Mayha kho pana, aggivessana, natthi etarahi kyasmi sedo ti. Iti bhagav tasmi [tassa (?)] parisati suvaavaa kya vivari. Eva vutte, saccako nigahaputto tuhbhto makubhto pattakkhandho adhomukho pajjhyanto appaibhno nisdi.

the boys or girls would cut it off, break it, and smash it with sticks or stones right there, so that the crab with all its legs cut off, broken, & smashed would be unable to get back in the water as before. In the same way, whatever Saccaka the Nigaha-son's writhings, capers, & contortions, the Blessed One has cut them off, broken them, and smashed them all, so that Saccaka the Nigaha-son is now unable to approach the Blessed One again for the purpose of debate." When this was said, Saccaka the Nigaha-son said to Dummukha the Licchavi-son, "Just you wait, Dummukha. Just you wait, Dummukha. You're a big-mouth, Dummukha. [6] We're not taking counsel with you. We're here taking counsel with Master Gotama." [Then, turning to the Buddha,] "Let that be, Master Gotama, our words & those of other ordinary contemplatives & brahmans prattled prattling, as it were.

coarse or fine, unexalted or exalted, far or near, all consciousness is not mine. I'm not that, it's not my self. This should be seen with right wisdom, as it really is, and the mind released without holdings. Aggivessana, when this much is done the bhikkhu is perfect with desires destroyed, the holy life lived, what should be done, done, the weight put down, come to the highest good, the desires `to be' destroyed, and rightly knowing is released. Aggivessana, the mind of the bhkkhu so released is endowed with three nobilities: The nobility of vision, the nobility of method, and the nobility of release. Aggivessana, the bhikkhu so released honours, reveres, and esteems the Thus Gone One:. The Blessed One is enlightened, preaches for enlightenment, the Blessed One tamed preaches for taming, the Blessed One appeased preaches for appeasement. The Blessed One crossed over, preaches for crossing over, the Blessed One extinguished preaches for extinguishing.

360. Atha kho dummukho licchaviputto saccaka nigahaputta tuhbhta

"Now, Master Gotama, to what extent is a disciple of Master Gotama one who carries out

makubhta pattakkhandha adhomukha pajjhyanta appaibhna viditv bhagavanta etadavoca upam ma, bhagav, paibht ti. Paibhtu ta, dummukh ti bhagav avoca. Seyyathpi, bhante, gmassa v nigamassa v avidre pokkhara. Tatrssa kakkaako. Atha kho, bhante, sambahul kumrak v kumrik v tamh gm v nigam v nikkhamitv yena s pokkhara tenupasakameyyu; upasakamitv ta pokkharai oghetv ta kakkaaka udak uddharitv thale patihpeyyu. Yaadeva hi so, bhante, kakkaako aa abhininnmeyya ta tadeva te kumrak v kumrik v kahena v kathalena v sachindeyyu sambhajeyyu sampalibhajeyyu. Evahi so, bhante, kakkaako sabbehi aehi sachinnehi sambhaggehi sampalibhaggehi abhabbo ta pokkharai puna otaritu, seyyathpi pubbe. Evameva kho, bhante, yni saccakassa nigahaputtassa viskyitni visevitni vipphanditni tnipi sabbni [vipphanditni

his message, carries out his instruction, one who has crossed over & beyond doubt, one with no more questioning, one who has gained fearlessness and dwells independent of others with regard to the Teacher's message?" "There is the case, Aggivessana, where a disciple of mine sees with right discernment any form whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form as it has come to be as 'This is not mine. This is not my self. This is not what I am.' "He sees with right discernment any feeling... any perception... any fabrications... any consciousness whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness as it has come to be as 'This is not mine. This is not my self. This is not what I am.' "It's to this extent, Aggivessana, that a disciple of mine is one who carries out my message, carries out my instruction, one who has crossed

When this was said Saccaka the son of Nigan. tha said thus to the Blessed One; We were bold and daring and thought should insult good Gotama with a dispute. One insulting a furious elephant would be safe, yet not a man insulting good Gotama. There is safety to a man disturbing a burning flame, but there is no safety to a man insulting good Gotama. A man insulting a venomous snake would find safety, yet one insulting good Gotama would not find safety. We were bold and daring and thought to insult good Gotama with a dispute. May good Gotama, accept tomorrow's meal from me together with the Community of bhikkhus. The Blessed One accepted in silence.

Then Saccaka the son of Nigan. tha knowing that the Blessed One had accepted addressed the Licchavis: Good Licchavis, listen. I have invited the Blessed One and the Community of bhikkhus for tomorrow's meal. Bring what ever you think is suitable. Then those Licchavis at the end of that night brought five hundred

knici knici tni (s. sy. ka. p.)] bhagavat sachinnni sambhaggni sampalibhaggni; abhabbo ca dni, bhante, saccako nigahaputto puna bhagavanta upasakamitu yadida vddhippyo ti. Eva vutte, saccako nigahaputto dummukha licchaviputta etadavoca gamehi tva, dummukha, gamehi tva, dummukha ( ) [(mukharosi tva dummukha) (sy. ka.)] na maya tay saddhi mantema, idha maya bhot gotamena saddhi mantema.

over & beyond doubt, one with no more questioning, one who has gained fearlessness and dwells independent of others with regard to the Teacher's message." "And to what extent, Master Gotama, is a monk an arahant, one whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and is released through right gnosis?" "There is the case, Aggivessana, where a monk having seen with right discernment any form whatsoever past, future, or

bowls filled with cooked rice. Saccaka the son of Nigan. tha too caused to prepare plenty of nourishing eatables and drinks in his own monastery, and informed the time to the Blessed One: Good Gotama, it is time, the food is ready. Then the Blessed One putting on robes in the morning and taking bowl and robes, approached the monastery of Saccaka the son of Nigan. tha and sat on the prepared seat together with the Community of bhikkhus. Then Saccaka the son of Nigan. tha with his own hands offered plenty of nourishing eatables and drinks to the Community of bhikkhus headed by the Enlightened One. Saccaka the son of Nigan. tha saw that the Blessed One had finished taking the meal and had put away the bowl, then he took a low seat sat on a side, and said to the Blessed One. May the excellent merits of this offering, be to those givers. Aggivessana, may merits accured from offerings made to you, not free from greed, hate and delusion, be to the givers. May merits accured from making offerings to me, free of

361. Tihates, bho gotama, amhkaceva aesaca puthusamaabrhmana vc. Vilpa vilapita mae. Kittvat ca nu kho bhoto gotamassa svako ssanakaro hoti ovdapatikaro tiavicikiccho vigatakathakatho vesrajjappatto aparappaccayo satthussane viharat ti? Idha, aggivessana, mama svako ya kici rpa attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna

present; internal or external; blatant or subtle; common or sublime; far or near: every form as it has come to be as 'This is not mine. This is not my self. This is not what I am' is, through lack of clinging/sustenance, released. "Having seen with right discernment any feeling... any perception... any fabrications... any consciousness whatsoever past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every

v pata v ya dre santike v, sabba rpa neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya passati; y kci vedanpe y kci sape ye keci sakhrpe ya kici via attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v, ya dre santike v, sabba via neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya passati. Ettvat kho, aggivessana, mama svako ssanakaro hoti ovdapatikaro tiavicikiccho vigatakathakatho vesrajjappatto aparappaccayo satthussane viharat ti. Kittvat pana, bho gotama, bhikkhu araha hoti khsavo vusitav katakarayo ohitabhro anuppattasadattho parikkhabhavasayojano sammada vimutto ti? Idha, aggivessana, bhikkhu ya kici rpa attngatapaccuppanna ajjhatta v bahiddh v orika v

consciousness as it has come to be as 'This is not mine. This is not my self. This is not what I am,' he is, through lack of clinging/sustenance, released. "It's to this extent, Aggivessana, that a monk is an arahant, one whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and is released through right gnosis. "One thus released is endowed with three unsurpassables: unsurpassable vision, unsurpassable practice, unsurpassable release. And a monk whose mind is thus released still honors, respects, reveres, & worships the Tathgata (in this way): "Awakened, the Blessed One teaches the Dhamma for awakening. Tamed, the Blessed One teaches the Dhamma for taming. Tranquil, the Blessed One teaches the Dhamma for tranquility. Having crossed over, the Blessed One teaches the Dhamma for crossing over. Totally unbound, the Blessed One teaches the

greed, hate and delusion, [3] be to you.

[1] Bhikkhus, matter is impermanent. Feelings are impermanent. Perceptions are impermanent. Determinations are impermanent and consciousness is impermanent. Bhikkhus, matter is not self. Feelings are not self. Perceptions are not self. Determinations are not self, and consciousness is not self. All determinations are impermanent. All things are not self (rpa bhikkhave anicca, vedan anicc, sa anicc, sankhr anicc, vina anicca. rpa bhikkhave anatt, vedan anatt, sa anatt, sankhr anatt, vina anatt, sabbe sankhr anicc, sabbe dhamme anatt. ti). This is the quintessence of the Teaching of the Blessed One, to drive this home is the realizatlion of the Teaching. These things, matter, feelings, perceptions, determinations and consciousness should be thoroughly understood first. It is for this purpose that the words of the Blessed One should be widely read, discriminatingly

sukhuma v hna v pata v ya dre santike v sabba rpa neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya disv anupd vimutto hoti; y kci vedanpe y kci sape ye keci sakhrpe ya kici via attngatapaccuppanna ajjhatta v bahiddh v orika v sukhuma v hna v pata v ya dre santike v sabba via neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya disv anupd vimutto hoti. Ettvat kho, aggivessana, bhikkhu araha hoti khsavo vusitav katakarayo ohitabhro anuppattasadattho parikkhabhavasayojano sammada vimutto. Eva vimuttacitto kho, aggivessana, bhikkhu thi anuttariyehi samanngato hoti dassannuttariyena, paipadnuttariyena, vimuttnuttariyena. Eva vimuttacitto kho, aggivessana, bhikkhu tathgataeva sakkaroti garu karoti mneti pjeti buddho so bhagav bodhya dhamma deseti, danto so

Dhamma for total Unbinding." When this was said, Saccaka the Nigaha-son said to the Blessed One, "It is we, Master Gotama, who were insolent, we who were reckless, in that we construed that Master Gotama could be attacked statement by statement. For there might be safety for a person who has attacked a rutting elephant, but there is no safety for a person who has attacked Master Gotama. There might be safety for a person who has attacked a mass of fire, but there is no safety for a person who has attacked Master Gotama. There might be safety for a person who has attacked a fanged snake, a poisonous snake, but there is no safety for a person who has attacked Master Gotama. It is we, Master Gotama, who were insolent, we who were reckless, in that we construed that Master Gotama could be attacked statement by statement. "May Master Gotama, together with the community of monks, acquiesce to my offer of tomorrow's meal."

thought about and the essence taken.

[2] Whatever matter, in the past, future or present, internal or external, coarse or fine, unexalted or exalted, far or near, all matter is not mine. I'm not that, it is not my self, This should be seen with right wisdom, as it really is, and the mind released without holdings (yankinci rpa attngata paccuppanna ajjhattha v bahiddh v olrika v sukhuma v hna v panta v ya dre santike v, sabbam rpa `neta mama nesohamasmi nameso attti eva eta yathbhta sammappaya disv anupd vimutto hoti). This selection shows how the mind is released from matter, and there are four more selections to show how the mind is released from feelings, perceptions, determinations and consciousness. These five together are the five holding masses which is equivalent to the self view. If someone makes an effort to undo his ties to at least one of these, he makes a steadfast attempt to lessen

bhagav damathya dhamma deseti, santo so bhagav samathya dhamma deseti, tio so bhagav taraya dhamma deseti, parinibbuto so bhagav parinibbnya dhamma deset ti.

The Blessed One acquiesced with silence. Then Saccaka the Nigaha-son, sensing the Blessed One's acquiescence, addressed the Licchavis, "Listen, Master Licchavis. Gotama the contemplative is invited for tomorrow together with the community of monks. Offer

his self view. That is the training in the dispensation of the Blessed One. This kind of concentration is called `vipassan' in Pali, which translates as `seeing with insight'.

[3] Merits accured from making offerings to me, free from greed, hate and delusion (mdisa dakkhineyya gamma vtarga vtadosa vtamoha, ta tuyha bhavissati). The Blessed One tries to explain that offerings made to those free of greed, hate and delusion accure the highest merit.

362. Eva vutte, saccako nigahaputto bhagavanta etadavoca mayameva, bho gotama, dhas, maya pagabb, ye maya bhavanta gotama vdena vda sdetabba amaimha. Siy hi, bho gotama, hatthi pabhinna sajja purisassa sotthibhvo, na tveva bhavanta gotama sajja siy purisassa sotthibhvo. Siy hi, bho gotama, pajjalita [jalanta (s. p.)] aggikkhandha sajja purisassa sotthibhvo, na tveva bhavanta gotama sajja siy purisassa sotthibhvo. Siy hi, bho gotama, svisa ghoravisa sajja purisassa sotthibhvo, na tveva bhavanta gotama sajja siy purisassa sotthibhvo. Mayameva, bho gotama, dhas, maya pagabb, ye maya bhavanta gotama vdena vda

to me what you construe to be proper for him." Then, after the night had passed, the Licchavis offered to Saccaka the Nigaha-son a food offering of approximately five hundred oblation-dishes. Saccaka the Nigaha-son, after having exquisite staple & non-staple food prepared in his own monastery, announced the time to the Blessed One: "It's time, Master Gotama. The meal is ready." So the Blessed One early in the morning adjusted his under robe and carrying his bowl & robes went together with the community of monks to Saccaka the Nigaha-son's monastery. On arrival, he sat down on a seat laid out. Saccaka the Nigaha-son, with his own hand, served & satisfied the community of monks headed by

sdetabba amaimha. Adhivsetu [adhivsetu ca (p. ka.)] me bhava gotamo svtanya bhatta saddhi bhikkhusaghen ti. Adhivsesi bhagav tuhbhvena.

the Blessed One with exquisite staple & non-staple food. Then, when the Blessed One had eaten and had removed his hand from his bowl, Saccaka the Nigaha-son, taking a lower seat, sat down to one side. As he was

363. Atha kho saccako nigahaputto bhagavato adhivsana viditv te licchav mantesi suantu me bhonto licchav, samao me gotamo nimantito svtanya saddhi bhikkhusaghena. Tena me abhihareyytha yamassa patirpa maeyyth ti. Atha kho te licchav tass rattiy accayena saccakassa nigahaputtassa pacamattni thlipkasatni bhattbhihra abhiharisu. Atha kho nigahaputto sake rme pata khdanya bhojanya paiydpetv bhagavato kla rocpesi klo, bho gotama, nihita bhatta nti. Atha kho bhagav pubbahasamaya nivsetv pattacvaramdya yena saccakassa nigahaputtassa rmo tenupasakami; upasakamitv paatte sane nisdi saddhi bhikkhusaghena. Atha kho saccako

sitting there, he said to the Blessed One, "Master Gotama, may the merit and accoutrements of the merit of this gift be exclusively for the happiness of the donors." "Aggivessana, whatever has come from (giving to) a recipient such as you not without passion, not without aversion, not without delusion that will be for the donors. Whatever has come from (giving to) a recipient such as me without passion, without aversion, without delusion that will be for you." Notes 1. In Pali, paita-vdo, "one who teaches the teaching of the wise." Like the sophists ("wisdom-ists") of Greece who were near contemporaries of the

nigahaputto buddhappamukha bhikkhusagha patena khdanyena bhojanyena sahatth santappesi sampavresi. Atha kho saccako nigahaputto bhagavanta bhuttvi ontapattapi aatara nca sana gahetv ekamanta nisdi. Ekamanta nisinno kho saccako nigahaputto bhagavanta etadavoca yamida, bho gotama, dne puaca puamah ca ta dyakna sukhya hot ti. Ya kho, aggivessana, tdisa dakkhieyya gamma avtarga avtadosa avtamoha, ta dyakna bhavissati. Ya kho, aggivessana, mdisa dakkhieyya gamma vtarga vtadosa vtamoha, ta tuyha bhavissat ti. 4. Casaccakasutta nihita pacama. 3. 2.

Buddha, Saccaka claimed to be wise, but his wisdom was largely a matter of debater's tricks. Thus it seems appropriate to adopt the Greek label for him.

One of the five brethren to whom the Buddha delivered his first sermon (SN 56.11). Ven. Assaji was also the person who taught Sriputta the wanderer the brief gist of the Buddha's teaching that immediately inspired Sriputta to attain the Dhamma eye. See Mv 1.23.1-10.

Aggivessana is Saccaka's clan name.

Saccaka is here attempting to appeal to the prejudices of his audience, a cheap debater's trick. 5. Again, Saccaka is trying to appeal to the vanity of his audience. He doesn't

realize, however, that he is setting himself up for a trap. By tying his audience's vanity to the Buddha's analogy, he cannot later deny that the analogy is valid. 6. Following the Thai edition here, which reads, "gamehi tva Dummukha. gamehi tva Dummukha. Mukharo'si tva Dummukha."The Burmese edition here reads, "Just you wait, Dummukha. Just you wait, Dummukha." The Sri Lankan edition reads, "Just you wait, Dummukha. You're a big-mouth, Dummukha." For more on the Buddha's approach to argument and debate, see Skill in Questions, chapters one and five.

29 Yadanicca Sutta (SN 22.15) [3 english translations]

Sayuttanikyo/ Khandhavaggo/ 1. Khandhasayutta/ 2. Aniccavaggo/ 4. Yadaniccasutta (SN 3.1.2.4(15)) Sayutta Nikya/ Division III Khandhaka Book 21 Khandha Sayutta/ Section 1 The Root Fifty Chapter 2 Anicca (Dutiyo) Vagga 21. 1. 2. 1.(12) Aniccam Impermanent by Sister Upalavanna 15. Svatthinidna. Rpa, bhikkhave, anicca. Yadanicca ta dukkha; ya dukkha tadanatt; yadanatt ta neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya dahabba. Vedan anicc. Yadanicca ta dukkha; ya dukkha tadanatt; yadanatt ta neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya dahabba. Sa aniccpe sakhr anicc via anicca. Yadanicca ta dukkha; ya dukkha tadanatt; yadanatt ta neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya dahabba. Eva passape npara itthattyti pajnt ti. Catuttha. 8. Monks, the noble disciple seeing it thus turns from matter, turns away feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, is calmed and released. Knowledge arises I am released, birth is destroyed, the holy life is lived to the end and I know there is nothing more to wish. 4.-7. Monks, feelings, perceptions, intentions, and consciousness were impermanent in the past, will be impermanent in the future, and they are impermanent at present.
refer to attached file

PTS_SN The Book of the Kindred Sayings Davids)_ Yadaniccasutta (Mrs Rhys

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anthapiika in Jeta's grove in Svatthi. 2. From there the Blessed One addressed the monks: Wisdom_SN The Connected Discourses of the 3. Monks, matter was impermanent, in the past, will be impermanent in the future and also it's impermanent at present. Buddha (Bodhi)_ Yadaniccasutta

30 Yadukkha Sutta (SN 22.16) [3 english translations]

Sayuttanikyo/ Khandhavaggo/ 1. Khandhasayutta/ 2. Aniccavaggo/ 5. Yadukkhasutta (SN 3.1.2.5(16)) Sayutta Nikya/ Division III Khandhaka Book 21 Khandha Sayutta/ Section 1 The Root Fifty Chapter 2 Anicca (Dutiyo) Vagga 21. 1. 2. 2.(13) Dukkha Unpleasant by Sister Upalavanna 16. Svatthinidna. Rpa, bhikkhave, dukkha. Ya dukkha tadanatt; yadanatt ta neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya dahabba. Vedan dukkh sa dukkh sakhr dukkh via dukkha. Ya dukkha tadanatt; yadanatt ta neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya dahabba. Eva passape npara itthattyti pajnt ti. Pacama. 4.-7. Monks, feelings, perceptions, intentions, and consciousness were unpleasant in the past, will be unpleasant in the future, and are unpleasant at present. 3. Monks, matter was unpleasant in the past, will be unpleasant in the future and also it's unpleasant at present.
refer to attached file

PTS_SN The Book of the Kindred Sayings (Mrs Rhys Davids)_ Yadukkhasutta

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anthapiika in Jeta's grove in Svatthi. 2. From there the Blessed One addressed the monks:

Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_ Yadukkhasutta

8. Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'

31 Yadanatt Sutta (SN 22.17) [3 english translations]

Sayuttanikyo/ Khandhavaggo/ 1. Khandhasayutta/ 2. Aniccavaggo/ 6. Yadanattsutta (SN 3.1.2.6(17)) Sayutta Nikya/ Division III Khandhaka Book 21 Khandha Sayutta/ Section 1 The Root Fifty Chapter 2 Anicca (Dutiyo) Vagga 21. 1. 2. 3.(14) Anatta Lacking a Self by Sister Upalavanna 17. Svatthinidna. Rpa, bhikkhave, anatt. Yadanatt ta neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya dahabba. Vedan anatt sa anatt sakhr anatt via anatt. Yadanatt ta neta mama, nesohamasmi, na meso att ti evameta yathbhta sammappaya dahabba. Eva passape npara itthattyti pajnt ti. Chaha. 1. I heard thus. At one time the Blessed One was living in the monastery offered by Anthapiika in Jeta's grove in Svatthi. 2. From there the Blessed One addressed the monks: 3. Monks, matter lacked a self, in the past, will be lacking a self in the future and also it lacks a self at present. 4.-7. Monks, feelings, perceptions, intentions, and consciousness lacked self in the past will lack self in the future and they lack self at present. 8. Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'
refer to attached file

PTS_SN The Book of the Kindred Sayings (Mrs Rhys Davids)_ Yadanattsutta

Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_ Yadanattsutta

32 Channa Sutta (SN 22.90) [ 4 english translations]

Sayuttanikyo/ Khandhavaggo/ 1. Khandhasayutta/ 9. Theravaggo 8. Channa sutta (SN 3.1.9.8) Channa Sutta: To Channa Thanissaro Bhikkhu 2001
7

Sayutta Nikya/ Division III Khandhaka Book 21 Khandha Sayutta Section 2 The Middle Fifty Chapter 4 Thera (Cattutho) Vagga 21. 2. 4. 8.(90) Channo Venerable Channa by Sister Upalavanna

PTS_SN The Book of the Kindred Sayings 3 (Mrs Rhys Davids)-Channa sutta

90. Eka samaya sambahul ther bhikkh brasiya viharanti. Isipatane migadye. Atha kho yasm channo syanhasamaya paisalln vuhito avpraa4- dya vihrena vihra

On one occasion many elder monks were staying near Varanasi in the Deer Park at Isipatana. Then in the late afternoon Ven. Channa left his seclusion and, taking his key, went from dwelling to dwelling, saying to the elder monks, "May the venerable elders exhort

1. At one time many elder monks lived in the deer park in Isipatana in Benares.

Wisdom_SN The Connected Discourses of the Buddha

2. Then venerable Channa getting up from his seclusion in the evening went from dwelling to dwelling with a bunch of keys saying, `Venerable sirs, elders, advice me! Incite me! Teach me so that I may realize the Teaching!'

(Bodhi)_Channa sutta

1. Hoti yo - smu. 2. Pucchimha - machasa. 3. Papetu machasa. 4. Appraa - smu, sy.

me, may the venerable elders teach me, may the venerable elders give me a Dhamma talk so that I might see the Dhamma." When this was said, the elder monks said to Ven. Channa, "Form, friend Channa, is

refer to attached file

3. Then the elder monks said to venerable Channa: Friend Channa, matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Friend,

[BJT Page 228] [\x 228/]

inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant.

Translator's note: Passages in the Vinaya show that Ven. Channa apparently, Prince Siddhattha's horseman on the night of his Great Renunciation was proud and obdurate. After becoming a monk, he was unwilling to accept instruction from any of the other monks. (See the origin stories to Sanghadisesa 12 and Pacittiya 12 in Buddhist Monastic Code.) DN 16 tells of how the Buddha, on the night of his parinibbana, imposed the brahma-punishment on him: he was to be left to his own ways without anyone to teach or correct him. According to Cv.XI, news of this punishment so shocked Ven. Channa that he fainted. He then went off into seclusion and practiced diligently to the point of attaining arahantship. As Ven. Ananda later told him, his attainment nullified the punishment. This sutta tells a different version of Channa's change of heart.

Upasakamitv there bhikkh etadavoca: "ovadantu ma yasmanto. 1- Ther anussantu ma yasmanto ther. Karontu me yasmanto ther dhammi katha yathha dhamma passeyyanti.

Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self." Then the thought occurred to Ven. Channa, "I,

matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Friend, matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

Eva vutte yasmanta channa ther bhikkh etadavocu: "rpa kho vuso channa, anicca, vedan anicc, sa anicc, sakhr anicc, via anicca, rpa anant, vedan anatt, sa anatt, sakhr anatt, via anatt, sabbe sakhr anicc, sabbe dhamm anatt"ti.

too, think that form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant; form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self; all fabrications are inconstant; all phenomena are not-self. But still my mind does not leap up, grow confident, 4. Then it occurred to venerable Channa. `To me too it occurs thus: 'Matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

Atha kho yasmato channassa etadahosi: mayhampi kho eta eva hoti: "rpa anicca, vedan anicc, sa anicc, sakhr anicc, via anicca, rpa anant, [PTS Page 133] [\q 133/] vedan anatt, sa anatt, sakhr anatt, via anatt, sabbe sakhr anicc, sabbe dhamm anattti. Atha ca pana me sabbasakhra samathe sabbpadhipainissagge tahakkhaye

steadfast, & released[1]in the resolution of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, cessation, Unbinding. Instead, agitation & clinging arise, and my intellect pulls back, thinking, 'But who, then, is my self?' But this thought doesn't occur to one who sees the Dhamma. So who might teach me the Dhamma so that I might see the Dhamma?"

5. Yet, when all intentions are appeased, all endearments are forsaken, craving is destroyed and when losing interest, ceasing to extinguish, the mind does not spring forward, does not delight, settle there and is not released. Then the mind turns back to seize, to worry. So damn

virge nirodhe nibbne citta na pakkhandati nappasdati na santihati ndhimuccati2paritassan updna uppajjati, paccudvattati mnasa, atha kho carahi me attti, na kho paneva3- dhamma passato hoti "ko nu kho me tath dhamma deseyya yathha dhamma passeyya"nti.

Then the thought occurred to Ven. Channa, "This Ven. Ananda is staying at Kosambi in Ghosita's Park. He has been praised by the Teacher and is esteemed by his knowledgeable fellows in the holy life. He is capable of teaching me the Dhamma so that I might see the Dhamma, and I have sudden trust in him. Why don't I go to Ven. Ananda?"

this self! Who could teach me, so that I would realize this Teaching?'

6. Then it occurred to venerable Channa: 'There is venerable nanda living in Ghosita's monastery in Kosambi. He is praised even by the Teacher as well-developed and wise, among the co-associates in the holy life. It is possible for venerable nanda to advice me, so that I could realize the Teaching. I have confidence in venerable nanda, what if I approach venerable nanda.'

Atha kho yasmato channassa etadahosi. "Aya kho yam nando kosambiya viharati ghositrme. Satthu ceva savaito sambhvito ca via sabrahmacrna pahoti ca me yasm nando tath dhamma deseta yathha dhamma passeyya, atthi ca me yasmante nande tvatik vissahi,ya nnnha yenyasm nando tenupasakameyya"nti.

So, setting his lodgings in order and carrying his robes & bowl, Ven. Channa went to Kosambi to where Ven. Ananda was staying in Ghosita's Park. On arrival, he exchanged courteous greetings with the Ven. Ananda. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he [told Ven. Ananda what had happened and added], "May Ven. Ananda exhort me, may Ven. Ananda teach me, may Ven. Ananda give

7. Then venerable Channa arranged his dwelling and taking bowl and robes left for Kosambi and approached venerable nanda, exchanged friendly greetings and sat on a side.

Atha kho yasm channo sensana sasmetv pattacvaramdya yena kosambi ghositrmo, yenyasm nando tenupasakami. Upasakamitv yasmat nandena saddhi sammodi. Sammodanya

me a Dhamma talk so that I might see the Dhamma." "Even this much makes me feel gratified & satisfied with Ven. Channa, that he opens up & breaks down his stubbornness. So lend ear,

8. Sitting on a side venerable Channa said to venerable nanda: Friend nanda, at one time, I lived in the deer park in Isipatana in Benares. Then I got up from my seclusion in the evening went from dwelling to dwelling with a bunch of

katha srya visretv ekamanta nisdi. Ekamanata nisinno kho yasm channo yasmanta nanda etadavoca: "ekamidha vuso nanda, samaya brasiya viharmi isipatane migadye, atha kho aha vuso syanhasamaya paisalln vuhito avpraa dya vihrena vihra upasakami. Upasakamitv there bhikkh etadavocu: "ovadantu ma yasmanto ther anussantu ma yasmanto ther, karontu me yasmanto ther dhammi katha yathha dhamma passeyya"nti.

friend Channa. You are capable of understanding the Dhamma." Then a sudden great rapture & joy welled up in Ven. Channa at the thought, "So I am capable of understanding the Dhamma!" "Face-to-face with the Blessed One have I heard this, friend Channa. Face-to-face with him have I learned the exhortation he gave to the bhikkhu Kaccayanagotta:[2] 'By & large, Kaccayana, this world is supported by[3] a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment,

keys saying, `Venerable sirs, elders, advise me! Incite me! Teach me so that I may realize the Teaching.

9. Friend, when I said this, the elder monks said to me, friend Channa, matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Friend, matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Friend, matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas lack self.

Eva vutte ma vuso, ther bhikkh etadavocu: rpa kho vuso channa, anicca, vedan anicc, sa anicc, sakhr anicc, via anicca, rpa anant, vedan anatt, sa anatt, sakhr anatt, via anatt, sabbe sakhr anicc, sabbe dhamm anattti.

"non-existence" with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, "existence" with reference to the world does not occur to one. "'By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this

10. Then friend, it occurred to me. Matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

1. yasmant - smu, s 2. 2. Na vimuccati - smu.

does not get involved with or cling to these attachments, clingings, fixations of awareness,

3. Nakhopaneta - smu.

biases, or obsessions; nor is he resolved on "my self." He has no uncertainty or doubt that, when 11. Yet, when I appease all intentions, forsake all endearments, destroy craving, lose interest, cease and yoke the mind to extinguish it does not spring forward, does not delight, settle there and is not released. The mind turns back to seize, to worry. So I thought damn this self. Who could teach me, so that I would realize this Teaching?

[BJT Page 230] [\x 230/]

there is arising, only stress is arising; and that when there is passing away, stress is passing

Tassa mayha vuso, etadahosi: "mayhampi kho [PTS Page 134] [\q 134/] eta eva hoti: rpa anicca, vedan anicc, sa anicc, sakhr anicc, via anicca, rpa anant, vedan anatt, sa anatt, sakhr anatt, via anatt, sabbe sakhr anicc, sabbe dhamm anattti.

away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view. "'"Everything exists": That is one extreme. "Everything doesn't exist": That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come

12. Then friend, it occurred to me, there is venerable nanda living in Ghosita's monastery in Kosambi. He is praised even by the Teacher, as well-developed and wise, among the co-associates in the holy life. It is possible for venerable nanda to advice me, so that I could realize the Teaching. I have confidence in venerable nanda, and have approached venerable nanda.

Atha ca pana me sabbasakhrasamathe sabbpadhipainissagge tahakkhaye virge nirodhe nibbne citta na pakkhandati nappasdati na santihati ndhimuccati. Paritassan updna uppajjati. Paccudvattati mnasa. Atha kho carahi me attti. Na kho paneta dhamma passato hoti, ko nu kho me tath dhamma deyeyya yathha dhamma passeyya'nti.

fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes

13. Friend nanda, advise me! Incite me! Teach me so that I could realize the Teaching.

Tassa mayha vuso, etadahosi: "aya kho

clinging/sustenance. From clinging/sustenance

yasm nando kosambiya viharati ghositrme satthu ceva savaito sambhvito ca vina sabrahmacrina. Pahoti ca me yasm nando tath dhamma desetu, yathha dhamma passeyya. Atthi ca me yasmante nande tvatik vissahi, yannnha yenyasm nando tenupasakameyya'nti. Ovadatu ma yasm nando, anussatu ma yasm nando, karotu me yasm nando dhammi katha, yathha dhamma passeyyanti.

as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "'Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of

14. I am very pleased with venerable Channa's openness and readiness to learn. Lend ears it is possible to make known the Teaching.

15. Even while hearing these words, venerable Channa's heart was filled with emotions of joy, thinking it is possible for me to realize the Teaching.

16. Friend, Channa, I heard these words from the Blessed One himself, extolled to train the bhikkhu of the Kaccana clan, it was accepted by him. `Kaccana the world mostly is established on these two, either it is present or not present. Kaccana, the world is not present, is not to him who sees the arising of the world as it really is with right wisdom. Kaccana, the world is present, is not to him who sees the cessation of the world as it really is with right wisdom. Kaccana, the world mostly seems to be approaching, seizing and being bound in a bond. That same approached seized mind's intended latent tendency to settle does not

Ettakenapi maya yasmato channassa attaman abhiraddh, ta1yasm channo vaksi. Khila pabhindi, 2- odahvuso channa sota. Bhabbo'si dhamma vitunti. Atha kho yasmato channassa tvatakeneva3ura ptipmojja uppajji bhabbo kirasmi dhamma vitu"nti.

name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of

Sammukh me ta vuso channa, bhagavato suta sammukh ca paiggahita kaccnagotta bhikkhu ovadantassa

clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming

"dvayanissito khoya kaccna, loko [PTS Page 135] [\q 135/] yebhuyyena atthitace va natthitaca, lokasamudaya kho kaccna yathbhta sammappaya passato y loke natthit s na hoti. Lokanirodha kho kaccna yathbhta sammappaya passato y loke atthit s na hoti. Upaypdnbhinivesavinibandho kho'ya kaccna, loko yebhuyyena, tacya upaypdna cetaso adhihnbhinivesnusaya na upeti. Na updiyati na adhihti 'att me'ti dukkhameva uppajjamna uppajjati. Dukkha nirujjhamna nirujjhat"ti. Na kakhati na vicikicchati. Aparapaccay amevassa ettha hoti. Ettavat kho kaccna sammdihi hoti. ------------------------1. Attaman apinma ta - machasa, 2. Khla chandi - machasa. 3. Tvadeva - smu.

comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.' "That's how it is, friend Ananda, for those who have friends in the holy life like Ven. Ananda sympathetic, helpful, exhorting, & teaching. Just now, for me, listening to Ven. Ananda's Dhamma-teaching, has the Dhamma been penetrated." Notes 1. 2. 3. Alternate reading: "firm." See SN 12.15. Alternate reading: "takes as its object."

answer the question and grasp the intention as it is mine. It is only unpleasantness that rises and unpleasantness that ceases. He has no doubts about it and it is not knowledge from another, it occurs to him on its own. Kaccana, it becomes right view to him.

17. Kaccana, everything is present, is one extreme, everything is not present, is the second extreme. Not reaching to either of these extremes, the Thus Gone One teaches in the middle. On account of ignorance are intentions, on account of intentions, consciousness, thus arises the complete mass of unpleasantness. With the cessation of ignorance, nothing remaining intentions cease, thus is the cessation of the complete mass of unpleasantness.

18. Friend, nanda, so it happens thus. Venerable nanda, you, advise and incite co-associates out of compassion for their

[BJT Page 232] [\x 232/]

welfare. I hearing this discourse of venerable nanda, realized the Teaching.

"Sabbamatthi"ti kho kaccna, ayameko anto, "sabba natthi"ti kho aya dutiyo anto, ete te kaccna, ubho ante anupagamma majjhena tathgato dhamma deseti: "avijjpaccay sakhr, sakhrpaccay via, viapaccay nmarpa nmarpa paccay sayatana. Sayatanapaccay phasso, phassapaccay vedan, vedanpaccay tah, tahpaccay updna, upadnapaccay bhavo, bhavapaccay jti, jtipaccay jarmaraa sokaparidevadukkhadomanassupys sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Avijjyatveva asesavirganirodh sakhranirodho sakhranirodh vianirodho, vianirodh nmarpanirodho, nmarpanirodh sayatananirodho, sayatanirodh phassanirodho phassanirodh vedannirodho, vedannirodh tahnirodho tahnirodh updnanirodho updnanirodh bhavanirodho,

bhavanirodh jtinirodho, jtinirodh jarmaraa sokaparidevadukkhadomanassupys nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hot"ti.

Evameta 1- vuso nanda hohi, yesa yasmantna tdis sabrahmacrayo anukampak attakm ovdak anussak. Idaca pana me yasmato nandassa dhammadesana sutv dhammo abhisametoti.

Relationship Between Samatha & Vipassan 1. FUNCTION OF SAMATHA & VIPASSAN 33 Vijjbhgiya Sutta (AN 2.32) [3 english translations]
Aguttaranikyo/ Dukaniptapi/ 1. Pahamapasaka/ 3. Blavaggo/ 11(32) Vijj bhgiya Sutta (AN 2. 1. 3. 11(32)) 31. Dveme bhikkhave dhamm vijjbhgiy. Katame dve ? Samatho ca vipassan ca. Samatho bhikkhave bhvito kamatthamanubhoti ? Citta bhvyati. Citta bhvita kamatthamanubhoti?30 Yo rgo, so pahyati. Vipassan bhikkhave bhvito kamatthamanubhoti? Pa bhvyati. Pa bhvit kamatthamanubhoti? Y avijj, s pahyati, rgupakkiliha v bhikkhave citta na vimuccati. Avijjupakkilih v pa na bhvyati. Iti kho bhikkhave rgavirg cetovimutti, avijjvirg pavimuttti. Vijja-bhagiya Sutta: A Share in Clear Knowing Thanissaro Bhikkhu 1998 "These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) & insight (vipassana). "When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned. "When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned. "Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not Blavaggo tatiyo develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release." Bhikkhus, what is the result of developing insight. Wisdom gets enhanced. What is the use of enhanced wisdom? Whatever ignorance fades. Even the minor defilements, do not release the mind. The minor defilements of ignorance do not enhance wisdom. Thus bhikkhus, with the fading of greed there is release of mind and with the fading of ignorance release through wisdom. 32. Bhikkhus, these two things are on the side of wisdom. Which two? Calm and insisght. Bhikkhus, what is the result of developing calm? The mind is developed. What is the result of a developing the mind? Whatever greed fades. Aguttara Nikya/ 2. Dukanipta 3. Blavaggo by Sister Upalavanna PTS_AN The Book of the Gradual Sayings 1 (Woodward)_ Vijj bhgiya Sutta
refer to attached file

34 Accharsaghtavagga (AN 1.51) [3 english translations]

Aguttaranikyo/ Ekakaniptapi/ 6. Accharsaghtavaggo (AN 1.6(51)) Pabhassara Sutta: Luminous Thanissaro Bhikkhu 1995 Aguttara Nikya/ 1. Ekakanipta VI. Accharsagha Vagga For the fraction of a second by Sister Upalavanna 51. Pabhassaramida, bhikkhave, citta. Taca kho gantukehi upakkilesehi upakkiliha. Ta assutav puthujjano yathbhta nappajnti. Tasm assutavato puthujjanassa cittabhvan natth ti vadm ti. Pahama. "Luminous, monks, is the mind.[1] And it is defiled by incoming defilements." {I,v,9} "Luminous, monks, is the mind. And it is freed from incoming defilements." {I,v,10} "Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed run-of-the-mill person doesn't discern that as it 52. Pabhassaramida, bhikkhave, citta. Taca kho gantukehi upakkilesehi vippamutta. Ta sutav ariyasvako yathbhta pajnti. Tasm sutavato ariyasvakassa cittabhvan atth ti vadm ti. Dutiya. actually is present, which is why I tell you that for the uninstructed run-of-the-mill person there is no development of the mind." {I,vi,1} "Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it 53. Accharsaghtamattampi ce, bhikkhave, bhikkhu mettcitta [metta citta (s.), mettacitta (sy. ka. p. ka.)] sevati; aya actually is present, which is why I tell you that for the well-instructed disciple of the noble ones there is development of the mind." 53. Bhikkhus, the bhikkhu indulging in loving kindness for the fraction of a second, does not neglect jhna does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of ithis is the third. 52. Bhikkhus. the mind is effulgent, when released from external defilelment. The learned noble disciple knows this and there is development of mind to him. This is the second. 51. Bhikkhus, the mind is effulgent, it is defiled by external defilement. The not learned ordinary man does not know this and he has no development of the mindhis is the first.
refer to attached file

PTS_AN The Book of the Gradual Sayings 1 (Woodward)_ Accharsaghtav aggo

vuccati, bhikkhave bhikkhu arittajjhno viharati satthussanakaro ovdapatikaro, amogha rahapia bhujati . Ko pana vdo ye na bahulkaront ti! Tatiya.

{I,vi,2} Note 1.This statement has engendered a great deal of controversy over the centuries. The commentary maintains that "mind" here refers

54. Bhikkhus, the bhikkhu practising loving kindness for the fraction of a second, does not neglect jhna, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of ithis is the fourth.

54. Accharsaghtamattampi ce, bhikkhave, bhikkhu mettcitta bhveti; aya vuccati, bhikkhave bhikkhu arittajjhno viharati satthussanakaro ovdapatikaro, amogha rahapia bhujati . Ko pana vdo ye na bahulkaront ti! Catuttha.

to the bhavanga-citta, the momentary mental state between periods when the mental stream adverts to objects, but this statement raises more questions than it answers. There is no reference to the bhavanga-citta or the mental stream in any of the suttas (they appear first in an Abhidhamma treatise, the Patthana); and

55. Bhikkhus, the bhikkhu developing loving kindness for the fraction of a second, does not neglect jhna, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of ithis is the fifth.

55. Accharsaghtamattampi ce, bhikkhave, bhikkhu mettcitta manasi karoti; aya vuccati, bhikkhave bhikkhu arittajjhno viharati satthussanakaro ovdapatikaro amogha rahapia bhujati . Ko pana vdo ye na bahulkaront ti! Pacama.

because the commentaries compare the bhavanga-citta to deep sleep, why is it called luminous? And why would the perception of its luminosity be a prerequisite for developing the mind? And further, if "mind" in this discourse means bhavanga-citta, what would it mean to develop the bhavanga-citta?

56. Bhikkhus, the mind is foremost for all demeritorious thoughts, they are born in the mind first and invariably become demerit. This is the sixth.

56. Ye keci, bhikkhave, dhamm akusal akusalabhgiy akusalapakkhik, sabbe te manopubbagam. Mano tesa dhammna pahama uppajjati, anvadeva akusal Another interpretation equates the luminosity of the mind with the "consciousness without feature," described as "luminous" in MN 49

57. Bhikkhus, the mind is foremost for all meritorious thoughts they are first born in the mind and invariably become merit. This is the seventh.

dhamm ti. Chaha.

and DN 11, but this interpretation also has problems. According to MN 49, that 58. Bhikkhus, I do not see anything else which is more conducive to the arising of non arisen demerit and the fading of arisen merit as negligence. To the negligent man non arisen demerit arises and arisen merit fades. This is the eighth.

57. Ye keci, bhikkhave, dhamm kusal kusalabhgiy kusalapakkhik, sabbe te manopubbagam. Mano tesa dhammna pahama uppajjati, anvadeva kusal dhamm ti. Sattama.

consciousness partakes of nothing in the describable world, not even the "Allness of the All," so how could it possibly be defiled? And, because it is not realized until the goal of the practice is reached, why would the perception of its luminosity be a prerequisite for developing

58. Nha, bhikkhave, aa ekadhammampi samanupassmi yena anuppann v akusal dhamm uppajjanti uppann v kusal dhamm parihyanti yathayida, bhikkhave, pamdo. Pamattassa, bhikkhave, anuppann ceva akusal dhamm uppajjanti uppann ca kusal dhamm parihyant ti. Ahama.

the mind? And again, if "mind" here means consciousness without feature, how could the sutta talk of its development? A more reasonable approach to understanding the statement can be derived from taking it in context: the luminous mind is the mind that the meditator is trying to develop. To perceive its luminosity means understanding that defilements such as greed, aversion, or delusion

59 Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as diligence. To the diligent man non arisen merit arises and arisen demerit fades. This is the nineth.

60. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as laziness. To the lazy man non arisen demerit arises and arisen merit fades. This is the tenth. .

59. Nha, bhikkhave, aa ekadhammampi samanupassmi yena anuppann v kusal dhamm uppajjanti uppann v akusal dhamm parihyanti yathayida, bhikkhave, appamdo. Appamattassa, bhikkhave, anuppann ceva kusal dhamm

are not intrinsic to its nature, are not a necessary part of awareness. Without this understanding, it would be impossible to practice. With this understanding, however, one can make an effort to cut away existing defilements, leaving the mind in the stage that MN 24 calls "purity in

uppajjanti uppann ca akusal dhamm parihyant ti. Navama.

terms of mind." This would correspond to the luminous level of concentration described in the standard simile for the fourth jhana: "And

60. Nha, bhikkhave, aa ekadhammampi samanupassmi yena anuppann v akusal dhamm uppajjanti uppann v kusal dhamm parihyanti yathayida, bhikkhave, kosajja. Kustassa, bhikkhave, anuppann ceva akusal dhamm uppajjanti uppann ca kusal dhamm parihyant ti. Dasama.

furthermore, with the abandoning of pleasure & pain as with the earlier disappearance of elation & distress he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness." From this state it is possible to develop the discernment that not only cuts away existing defilements but also uproots any potential for them to ever arise again. Only in the stages of Awakening that follow on those acts of discernment would "consciousness without feature" be realized.

35 Mahvedalla Sutta (MN 43) [4 english translations]

Majjhimanikyo/ Mlapasapi / 5. Cayamakavaggo/ 3. Mahvedalla sutta (MN 1.5.3) Mahavedalla Sutta: The Greater Set of Questions-and-Answers Thanissaro Bhikkhu 2006 Majjhima Nikya I 5. 3. Mahvedallasutta (43) The Longer Discourse Questions and Answers by Sister Upalavanna 1. Eva me suta: eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme. Atha kho yasm mahkohito syanhasamaya patisalln vuhito yenyasm sriputto tenupasakami. Upasakamitv yasmat sriputtena saddhi sammodi. Sammodanya katha srya1 vtisretv ekamanta nisdi, ekamanta nisinno kho yasm mahkohito yasmanta sriputta etadavoca: I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. Then Ven. Maha Kotthita, arising from his seclusion in the late afternoon, went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. Discernment As he was sitting there, he said to Ven. Sariputta, "Friend, 'One of poor discernment, 2. " Duppao duppaoti vuso vuccati. Kittvat nu kho vuso duppaoti vuccat" ti? one of poor discernment': Thus is it said. To what extent is one said to be 'one of poor discernment'?" Nappajnti nappajntti kho vuso, tasm duppaoti vuccati. Kica nappajnti? Ida "'One doesn't discern, one doesn't discern': Thus, friend, one is said to be 'one of poor Friend, it is said, lacking in wisdom. What is lacking in wisdom? Friend, does not know, therefore it is said lacking in wisdom. Does not know what?: Does not know, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path
refer to attached file

Motilal Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 1_Mahvedalla sutta

I heard thus.

At one time the Blessed One was living in the monastery offered by Anthapiika in Jeta's grove in Svatthi. Then venerable Mahko. t. thita getting up from his seclusions in the evening, approached venerable Sriputta, exchanging friendly greetings, sat on a side and said: Wisdom_MN The Middle Length Discourses of the Buddha (amoli&Bodhi )_Mahvedalla sutta

dukkhanti nappajnti, aya dukkhasamudayoti nappajnti, aya dukkhanirodhoti nappajnti, aya dukkhanirodhagmin paipadti nappajnti. Nappajnti, nappajntti kho vuso, tasm duppaoti vuccati.

discernment.' And what doesn't one discern? One doesn't discern, 'This is stress.' One doesn't discern, 'This is the origination of stress.' One doesn't discern, 'This is the cessation of stress.' One doesn't discern, 'This is the practice leading to the cessation of stress.' 'One doesn't discern,

to the cessation of unpleasantness. Does not know these, therefore it is said lacking in wisdom. Venerable Mahko. t. thita agreeing and delighting, with the words of venerable Sriputta asked another question. It is said wise, for what is it said wise? Knows, therefore it is said wise. Knows what? Knows this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness. Knows these, therefore it is said wise. It is said consciousness. Friend, what is consciousness?: Knows, therefore conscious. Knows what? Knows this is pleasant, this is unpleasant and knows this is neither unpleasant nor pleasant. Knows therefore it is said conscious. Friend, this knowledge and this consciousness, are they associated or dissociated? Is there a method to differentiate them and show them apart? What is known is consciousness and consciousness is knowledge. Therefore these things are associated and not dissociated and it is not possible to differentiate them and show them

---------------------1.Sraiya,machasa.

one doesn't discern': Thus one is said to be 'one of poor discernment.'" Saying, "Very good, friend," Ven. Maha

[BJT Page 686] [\x 686/]

Kotthita delighting in & approving of Ven. Sariputta's statement asked him a further

3. Sdhvusoti kho yasm mahkohito yasmato sriputtassa bhsita abhinanditv anumoditv yasmanta sriputta uttari paha pucchi:

question: "Discerning, discerning': Thus is it said. To what extent, friend, is one said to be 'discerning'?" "'One discerns, one discerns': Thus, friend, one is said to be 'discerning.' And what does one

"Paav paavti vuso vuccati. Kittvat nu kho vuso paavti vuccat"ti?

discern? One discerns, 'This is stress.' One discerns, 'This is the origination of stress.' One discerns, 'This is the cessation of stress.' One

Pajnti pajntti kho vuso, tasm paavti vuccati. Kica pajnti?. Ida dukkhanti pajnti, aya dukkhasamudayoti pajnti, aya dukkhanirodhoti, pajnti. Aya

discerns, 'This is the practice leading to the cessation of stress.' 'One discerns, one discerns': Thus one is said to be 'discerning.'" Consciousness

dukkhanirodhagmin paipadti pajnti. Pajnti pajntti kho vuso, tasm paavti vuccati.

"'Consciousness, consciousness': Thus is it said. To what extent, friend, is it said to be 'consciousness'?" "'It cognizes, it cognizes': Thus, friend, it is said

apart. Friend, of these things that are associated and not dissociated, what is their difference? Friend, of these things associated and not dissociated knowledge should be developed and consciousness should be accurately known. That is their difference.

4. "Via vianti vuso vuccati. Kittvat nu kho vuso vianti vuccat"ti?

to be 'consciousness.' And what does it cognize? It cognizes 'pleasant.' It cognizes 'painful.' It cognizes 'neither painful nor pleasant.' 'It

Vijnti vijntti kho vuso, tasm vianti vuccati. Kica vijnti: sukhantipi vijnti, dukkhantipi vijnti, adukkhamasukhantipi vijnti. Vijnti vijntti kho vuso, tasm vianti vuccatti.

cognizes, it cognizes': Thus it is said to be 'consciousness.'" "Discernment & consciousness, friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from the other, to delineate the difference between them?"

Friend, it is said feeling? What is feeling? When felt it is said feeling. What is felt?: Pleasant feeling, unpleasantness feeling and neither unpleasantness nor pleasant feeling. These feelings are felt. Friend, it is said perception, what is perception? Perceives therefore it is said perception. What is perceived? Blue is perceived, yellow is perceived, red is perceived and white is perceived. Therefore it is said perception. Friend, this feeling, perception, and this consciousness, are these associated or dissociated? Is it possible to differenciate them and show them apart?: Friend, feelings, perceptions and consciousness are associated and not dissociated and it is not possible to differentiate them and show them apart: Friend,

5. " Y cvuso pa, yaca via ime dhamm sasah udhu visasah, labbh ca panime dhammna vinibbhujitv vinibbhujitv nnkaraa papetunti?

"Discernment & consciousness are conjoined, friend, not disjoined. It's not possible, having separated them one from the other, to delineate the difference between them. For what one discerns, that one cognizes. What one cognizes,

Y cvuso pa yaca via ime dhamm sasah no visasah. Na ca labbh imesa dhammna vinibbhujitv vinibbhujitv nnkaraa papetu. Yacvuso pajnti ta vijnti. Ya vijnti ta pajnti. [PTS

that one discerns. Therefore these qualities are conjoined, not disjoined, and it is not possible, having separated them one from another, to delineate the difference between them." "Discernment & consciousness, friend: What is

Page 293] [\q 293/] tasm ime dhamm sasah no visasah. Na ca labbh imesa dhammna vinibbhujitv vinibbhujitv nnkaraa papetunti.

the difference between these qualities that are conjoined, not disjoined?" "Discernment & consciousness, friend: Of these qualities that are conjoined, not disjoined, discernment is to be developed, consciousness is

the felt is perceived, and the perceived is consciously known Therefore these things are associated and not dissociated and it is not possible to differenciate them and show them apart.

6. "Y cvuso pa, yaca via imesa dhammna sasahna no visasahna ki nnkaraa"nti?

to be fully comprehended."[1] Feeling "'Feeling, feeling': Thus is it said. To what extent, friend, is it said to be 'feeling'?" Friend, when the five sense faculties do not lead, to what is the purified faculty of the mind led? Friend, when the five sense faculties do not lead, the purified faculty of the mind leads to space with space is boundless, leads to conscioussness with consciousness is boundless, leads to the sphere of no-thing with there is nothing. Friend, how is this leading to be known? Friend, this leading should be known with the eye of wisdom. Friend, for what purpose is wisdom? Wisdom is for depth realisation, thorough knowing and for giving up.

Y cvuso pa, yaca via imesa dhammna sasahna no visasahna pa bhvetabb, via parieyya. Ida nesa nnkaraanti.

"'It feels, it feels': Thus, friend, it is said to be 'feeling.' And what does it feel? It feels pleasure. It feels pain. It feels neither pleasure nor pain. 'It feels, it feels': Thus it is said to be 'feeling.'" Perception

7. " Vedan vedanti vuso vuccati. Kittvat nu kho vuso vedanti vuccat"ti.

"'Perception, perception': Thus is it said. To what extent, friend, is it said to be 'perception'?" "'It perceives, it perceives': Thus, friend, it is

[BJT Page 688] [\x 688/]

said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow.

Vedeti vedetti kho vuso, tasm vedanti vuccati kica vedeti?. Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. Vedeti vedetti kho vuso, tasm vedanti

It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.'" "Feeling, perception, & consciousness, friend: Are these qualities conjoined or disjoined? Is it

Friend, how many ways are there for the arising of right view? Friend, there are two ways for the arising of right view. Either hearing it from an outside source or internally reflecting the root

vuccatti.

possible, having separated them one from another, to delineate the difference among

causes. In these two ways right view arises. Friend, in how many ways does there come about, the release of mind with right view and the results of the release of mind, the release through wisdom with right view and the results of the release through wisdom: Friend, the release of mind with right view and its results and the release through wisdom with right view and its results, come about in five ways. Friend, that right view comes with virtues, learning, discussion, appeasement and wisdom. In these five ways there comes about, the release of mind through right view and its results, and the release of mind. : through wisdom and its results. Friend, how many kinds of `being' are there? Friend, its threefold: Being with sensuality, with matter and with non-matter. [1] Friend, how does future rebirth come about? Friend, beings shrouded in ignorance and bound to craving delight here and there, thus comes about rebirth in the future. [2] Friend, how does future rebirth not come about? When ignorance is dispelled science arises and craving ceases, thus future

8. "Sa sati vuso vuccati kittvat nu kho vuso sati vuccat"ti?

them?" "Feeling, perception, & consciousness are conjoined, friend, not disjoined. It is not

Sajnti sajntti kho vuso, tasm sati vuccati. Kica sajnti? Nlakampi sajnti, ptakampi sajnti, lohitakampi sajnti, odtampi sajnti, sajnti sajntti kho vuso, tasm sati vuccati.

possible, having separated them one from another, to delineate the difference among them. For what one feels, that one perceives. What one perceives, that one cognizes. Therefore these qualities are conjoined, not disjoined, and it is not possible, having separated them one from

9. " Y cvuso vedan y ca sa yaca via ime dhamm sasah udhu visasah, labbh ca panimesa dhammna vinibbhujitv vinibbhujitv nnkaraa papetu"nti?

another, to delineate the difference among them." The eye of discernment "Friend, what can be known with the purified intellect-consciousness divorced from the five [sense] faculties?"

Y cvuso vedan y ca sa yaca via ime dhamm sasah no visasah. Na ca labbh imesa dhammna vinibbhujitv vinibbhujitv nnkaraa papetu. Yacvuso vedeti ta sajnti, ya sajnti ta vijnti, tasm ime dhamm sasah no

"Friend, with the purified intellect-consciousness divorced from the five faculties the dimension of the infinitude of space can be known [as] 'infinite space.' The dimension of the infinitude of consciousness can be known [as] 'infinite consciousness.' The dimension of nothingness

visasah. Na ca labbh imesa dhammna vinibbhujitv vinibbhujitv nnkaraa papetunti.

can be known [as] 'There is nothing.' "With what does one know a quality that can be known?" "One knows a quality that can be known with

rebirth does not come about. [3]

Friend, what is the first jhna? Here, friend, the bhikkhu secluded from sensual desires and thoughts of demerit, with thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhna. Friend, how many factors has the first jhna? The first jhna has five factors. : Here friend, the bhikkhu attained to the first jhna maintains thoughts, thought processes, joy, pleasantness and one pointedness of mind. The first jhna has these five factors. Friend, in the first jhna how many factors are dispelled, and how many factors are maintained? One attained to the first jhna dispels five factors and maintains five factors. Here, friend, the bhikkhu attained to the first jhna has dispelled the interest for sensuality, anger, sloth and torpor, restlessness and worry and doubts. He maintains, thoughts, thought processes, joy, pleasantness, and one pointedness of mind. Friend, the first jhana is devoid of these five and endowed with these

10. "Nissahena hvuso pacahi indriyehi parisuddhena manoviena ki neyya"nti?

the eye of discernment." "And what is the purpose of discernment?" "The purpose of discernment is direct

Nissahena hvuso pacahi indriyehi parisuddhena manoviena ananto ksoti ksnacyatana neyya, ananta vianti viacyatana neyya, natthi kicti kicayatana neyyanti.

knowledge, its purpose is full comprehension, its purpose is abandoning." Right view "Friend, how many conditions are there for the arising of right view?" "Friend, there are two conditions for the arising

11. "Neyya panvuso dhamma kena pajnt"ti.

of right view: the voice of another and appropriate attention. These are the two conditions for the arising of right view."

Neyya kho vuso dhamma pacakkhun pajntti.

"And assisted by how many factors does right view have awareness-release as its fruit & reward, and discernment-release as its fruit &

12. "Pa panvuso kimatthiy"ti?

reward?" "Assisted by five factors, right view has

Pa kho vuso abhiatth pariatth pahnatthti.

awareness-release as its fruit & reward, and discernment-release as its fruit & reward. There

is the case where right view is assisted by virtue, [PTS Page 294] [\q 294/] [BJT Page 690] [\x 690/] assisted by learning, assisted by discussion, assisted by tranquility, assisted by insight. Assisted by these five factors, right view has 13. Kati panvuso paccay sammdihiy uppdyti? Dve kho vuso paccay sammdihiy uppdya: parato ca ghoso, yoniso ca manasikro. Ime kho vuso dve paccay sammdihiy uppdyti. awareness-release as its fruit & reward, and discernment-release as its fruit & reward." Becoming "Friend, how many kinds of becoming are there?" "Friend, there are these three kinds of becoming: sensual becoming, form becoming, formless 14. Kathi panvuso agehi anuggaht sammdihi cetovimuttiphal ca hoti cetovimuttiphalnisas ca. Pavimuttiphal ca hoti pavimuttiphalnisas cti? becoming." "And how is further becoming in the future brought about?" "The delight, now here, now there, of beings hindered by ignorance & fettered by craving: Pacahi kho vuso agehi anuggaht sammdihi cetovimuttiphal ca hoti cetovimuttiphalnisas ca. Pavimuttiphal ca hoti pavimuttiphalnisas ca: idhvuso sammdihi slnuggaht ca hoti, sutnuggahit ca hoti, skacchnuggaht ca hoti, samathnuggaht ca hoti, vipassannuggaht ca That's how further becoming in the future is brought about." "And how is further becoming in the future not brought about?" "Through the fading of ignorance, the arising of clear knowing, & the cessation of craving: That's how further becoming in the future is not

five.

Friend, these five mental faculties with varing provinces and pastures not partaking each others province and pasture such as the faculties of the eye, ear, nose, tongue and body, where are they restored and who partakes the pasture commonly?

Friend, these five mental faculties with varing provinces and pastures not partaking each others province and pasture such as the faculties of the eye, ear, nose, tongue and body. They are restored in the mind and it partakes the pasture commonly.

Friend, these five mental faculties of the eye, ear, nose, tongue and body, on what do they rely? Friend, these five mental faculties of eye, ear, nose, tongue, and body rely on life span. Friend, this life span, on what does it rely? Friend, life span relies on breath. Friend, on what does breath rely? Breath relies on life.

hoti. Imehi kho vuso pacahi agehi anuggaht sammdihi cetovimuttiphal ca hoti cetovimuttiphalnisas ca pavimuttiphal ca hoti pavimuttiphalnisas cti.

brought about." The first jhana "What, friend, is the first jhana?" "There is the case, friend, where a monk quite withdrawn from sensual pleasures, withdrawn

span. Now we understand the words of venerable Sriputta thus. Life span relies on breath and breath relies on life span. How could we understand these words of venerable Sriputta? Then I will give you an example, for some wise understand when an example is given. Just as the burning wick of an oil lamp shows a light on account of the flame and a flame on account of the light. In the same manner life span relies on breath and breath on life span.

15. Kati panvuso bhavti? Tayo me vuso bhav: kma bhavo rpabhavo arpabhavoti.

from unskillful qualities enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This is called the first jhana."

16. Katha panvuso yati punabbhavbhinibbatti hotti?

"And how many factors does the first jhana have?" "The first jhana has five factors. There is the

Avijjnvarana kho vuso sattna tahsaojanna tatra tatrbhinandan eva yati punabbhavbhinibbatti hotti.

case where, in a monk who has attained the five-factored first jhana, there occurs directed thought, evaluation, rapture, pleasure, & singleness of mind. It's in this way that the first

Friend, is life span the same as the field of feelings or else is life span different from the field of feelings? [4] Friend, life span is not the field of feelings. If it happened that life span was the field of feelings a bhikkhu's rising from the attainment, the cessation of perceptions and feelings could not be explained. Since the life span is different from the field of feelings the rising from the attainment, cessation of perceptions and feelings could be explained. Friend, when this body is forsaken, useless and

17. Katha panvuso yati punabbhavbhinibbatti na hotti?

jhana has five factors." "And how many factors are abandoned in the first jhana, and with how many is it endowed?"

Avijjvirg kho vuso vijjuppd tahnirodh eva yati punabbhavbhinibbatti na hotti.

"Five factors are abandoned in the first jhana, and with five is it endowed. There is the case where, in a monk who has attained the first

18. Katama panvuso pahama jhnanti?

jhana, sensual desire is abandoned, ill will is

abandoned, sloth & torpor is abandoned, Idhvuso bhikkhu vivicceva kmehi vivicca akusalehi dhammehi savitakka savicra vivekaja ptisukha pahama jhna upasampajja viharati. Ida vuccatvuso pahama jhnanti. restlessness & anxiety is abandoned, uncertainty is abandoned. And there occur directed thought, evaluation, rapture, pleasure, & singleness of mind. It's in this way that five factors are abandoned in the first jhana, and with five it is endowed." 19. Pahama panvuso jhna katagikanti1? The five faculties "Friend, there are these five faculties each with a Pahama kho vuso jhna pacagika: idhvuso pahama jhna sampannassa bhikkhuno vitakko ca vattati vicro ca. Pti ca sukhaca cittekaggat ca. Pahama kho vuso jhna eva pacagikanti. separate range, a separate domain, and they do not experience one another's range & domain: the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty. Now what do these five faculties each with a separate range, a separate domain, not -----------------------1. Kati aganti, machasa. experiencing one another's range & domain: the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty have as [BJT Page 692] [\x 692/] their [common] arbitrator? What experiences [all] their ranges & domains?" 20. Pahama panvuso jhna katagavippahna katagasamanngatanti? "Friend, these five faculties each with a separate range, a separate domain, not experiencing one another's range & domain: the

lies lifeless like a log, how many things are thrown out of it? Friend, when three things, life, heat and consciousness, are thrown out, this body becomes useless and lifeless like a log of wood. Friend, what is the difference between a dead body and a bhikkhu attained to the cessation of perceptions and feelings? Friend, in a dead body the bodily determination has ceased and is appeased The verbal determination has ceased and is appeased The mental determination has ceased and is appeased. [5] Life span has exhausted. The heat has extinguished, and the mental faculties have broken. up. Of the bhikkhu attained to the cessation of perceptions and feelings, the bodily determintion has ceased and is appeased The verbal determination has ceased and is appeased The mental determination has ceased is appeased. The life span is not exhausted. The heat is not extinguished. The mental faculties are very clear. Friend, this is the difference between a dead body and of one attained to the cessation of perceptions and feelings. Friend, how many

Pahama kho vuso jhna pacagavippahna pacagasamanngata: idhvuso pahama jhna sampannassa bhikkhuno kmacchando pahno hoti, bypdo pahno hoti, thnamiddha pahna hoti, uddhaccakukkucca [PTS Page 295] [\q 295/] pahna hoti, vicikicch pahn hoti. Vitakko ca vattati vicro ca pti ca sukhaca cittekaggat ca. Pahama kho vuso jhna eva pacagavippahna pacagasamanngatanti.

eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty have the intellect as their [common] arbitrator. The intellect is what experiences [all] their ranges & domains." "Now, these five faculties the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty: In dependence on what do they remain standing?" "These five faculties the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty,

factors are there in the release in neither unpleasant nor pleasant feelings? The release in neither unpleasant nor pleasant feelings is based on four factors. Here, the bhikkhu dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure, and mindfulness purified with equanimity attained to abides in the fourth jhna. Based on these four is the release from neither unpleasant nor pleasant feelings. Friend, based on how many factors is the release of mind in signlessness? The release of mind in signlessness is based on two factors. Not attending to any signs and attending to the no-sign element. Based on these two factors the release of mind in signlessness is attained. On account of what is the duration of the release of mind in signlessness? The duration of the release of mind in signlessness is based on three factors. Not attending to any signs, attending to the no-sign element, and making a determination earlier. Friend, based on these three is the duration of the release of mind in the no-sign element. Friend, how is the rising from the

21. Pacimn vuso indriyni nnvisayni nngocarni, na aamaassa gocaravisaya paccanubhonti. Seyyathda: cakkhundriya sotindriya ghnindriya jivhindriya kyindriya. Imesa kho vuso pacanna indriyna nnvisayna nngocarna na aamaassa gocaravisaya paccanubhontna ki paisaraa, ko ca nesa gocaravisaya paccanubhotti?

& the body-faculty remain standing in dependence on vitality."[2] "And vitality remains standing in dependence on what?" "Vitality remains standing in dependence on heat." "And heat remains standing in dependence on what?" "Heat remains standing in dependence on vitality."

Pacimn vuso indriyni nnvisayni nngocarni, na aamaassa gocaravisaya

"Just now, friend Sariputta, we understood you to say, 'Vitality remains standing in dependence

paccanubhonti. Seyyathda: cakkhundriya sotindriya ghnindriya jivhindriya kyindriya. Imesa kho vuso pacanna indriyna nnvisayna nngocarna na aamaassa gocaravisaya paccanubhontna mano ca nesa gocaravisaya paccanubhotti

on heat.' And just now we understood you to say, 'Heat remains standing in dependence on vitality.' Now how is the meaning of these statements to be seen?" "In that case, friend, I will give you analogy, for there are cases where it is through an analogy that an intelligent person understands the meaning of a statement. Suppose an oil lamp is

release of mind in the no-sign element? Based on two factors is the rising from the release of mind in the no-sign element: Attending to all signs and not attending to the no-sign element. Based on these two is the rising from the attainment, release of mind in the no-sign element.

22. Pacimn vuso indriyni seyyathda: cakkhundriya sotindriya ghnindriya jivhindriya kyindriya. Imni kho vuso pacindriyni ki paicca tihantti? Pacimni vuso indriyni seyyathda: cakkhundriya sotindriya ghnindriya jivhindriya kyindriya. Imni kho vuso pacindriyni yu paicca tihantti?

burning. Its radiance is discerned in dependence on its flame, and its flame is discerned in dependence on its radiance. In the same way, vitality remains standing in dependence on heat, and heat remains standing in dependence on vitality. Vitality-fabrications "Friend, are vitality-fabrications[3] the same thing as feeling-states? Or are

Friend, the limitless release of mind, the release of mind in no-thingness, the release of mind in voidity, and the release of mind in the no-sign element, are they different in meaning and different in words or are they the same in meaning and different in words? There is a method in which they are different in meaning and different in words and there is a method in which they are the same in meaning and different in words. Friend, how are they different in meaning and different in words. Here the bhikkhu abides with the thought of loving kindness pervading one direction, so too the second, third, and fourth directions, above, below and across, in all circumstances, for all

23. yu panvuso ki paicca tihatti.

vitality-fabrications one thing, and feeling-states another?"

yu usma paicca tihatti

"Vitality-fabrications are not the same thing as feeling-states, friend. If vitality-fabrications

24. Usm panvuso ki paicca tihatti?

were the same thing as feeling-states, the emergence of a monk from the attainment of the

Usm yu paicca tihatti.

cessation of feeling & perception would not be discerned. It's because vitality-fabrications are

purposes, towards all, this thought grown great and extensive without anger. The thought of compassiosn-The thought of intrinsic joy, ---The thought of equanimity pervading one direction, so too the second, the third, the fourth, above, below, and across, in all circumstances, for all purposes, towards all, this thought grown great and extensive without anger he abides. This is the limitless release of mind. Friend, what is the release of mind in no-thingness: Here the bhikkhu overcoming all the sphere of consciousness attained to abides in the sphere of no-thingness. To this is said, the release of mind in the sphere of no-thingness. Friend what is release of mind in voidity? Here the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects This is void of a self or the belongings of a self. Friend to this is said the release of mind in voidity. Friend, what is the release of mind in the no-sign element: Here the bhikkhu not attending to any sign, attends to the no-sign element and abides in it. To this is said the release of mind in the no-sign element.

25. Idneva kho maya vuso yasmato sriputtassa bhsita eva jnma: yu usma paicca tihatti. Idneva kho maya vuso yasmato sriputtassa bhsita eva jnma: usm yu paicca tihatti. Yathkata panvuso imassa bhsitassa attho dahabboti?

one thing and feeling-states another that the emergence of a monk from the attainment of the cessation of perception & feeling is discerned." "When this body lacks how many qualities does it lie discarded & forsaken, like a senseless log?" "When this body lacks these three qualities vitality, heat, & consciousness it lies

[BJT Page 694] [\x 694/]

discarded & forsaken like a senseless log." "What is the difference between one who is

Tena hvuso upama te karissmi. Upamyapidhekacce vi puris bhsitassa attha jnanti. Seyyathpi vuso telappadpassa jhyato acci paicca bh payati, bha paicca acci payati, evameva kho vuso yu usma paicca tihati. Usm ca yu paicca tihatti.

dead, who has completed his time, and a monk who has attained the cessation of perception & feeling?" "In the case of the one who is dead, who has completed his time, his bodily fabrications have ceased & subsided, his verbal fabrications ... his mental fabrications have ceased & subsided, his vitality is exhausted, his heat subsided, & his

26. Teva nu kho vuso yusakhr teva vedany dhamm, udhu ae yusakhr ae vedany dhammti?

faculties are scattered. But in the case of a monk who has attained the cessation of perception & feeling, his bodily fabrications have ceased & subsided, his verbal fabrications ... his mental

Na [PTS Page 296] [\q 296/] kho vuso teva yusakhr teva vedany dhamm. Teva kho vuso yusakhr abhavisu teva vedany dhamm, nayida savedayitanirodha sampannassa bhikkhuno vuhna payetha. Yasm ca kho vuso ae yusakhr, ae vedany dhamm, tasm savedayitanirodha sampannassa bhikkhuno vuhna payatti.

fabrications have ceased & subsided, his vitality is not exhausted, his heat has not subsided, & his faculties are exceptionally clear. This is the difference between one who is dead, who has completed his time, and a monk who has attained the cessation of perception & feeling." Awareness-release "Friend, how many conditions are there for the attainment of the neither-pleasant-nor-painful awareness-release?"

According to this method, these things are different in meaning and different in words.

Friend, how are these things the same in meaning and different in words. Here, friend, greed is a limiting factor, hate is a limiting factor, delusion is a limiting factor,

To the bhikkhu with desires destroyed these things are dispelled, pulled out with the roots, have the tops cut off, made things that would not grow again. Of the boundless releases of the mind the immovable release of mind is the highest, it is said. [6] Friend that immovable release of mind is void of greed, void of hate and void of delusion. Friend, greed is something, hate is something, delusion is something. To the bhikkhu with desires destroyed these things are dispelled, pulled out with the roots, have the tops cut off, made things that would not grow again. Of the release of mind in no-thingness, the immovable release of mind is the highest it is said. Friend, the immovable release of mind is

27. Yad nu kho vuso ima kya kati dhamm jahanti, athya kyo ujjhito avakkhitto seti yath kaha acetananti?.

"Friend, there are four conditions for the attainment of the neither-pleasant-nor-painful awareness-release. There is the case where a monk, with the abandoning of pleasure &

Yad kho vuso ima kya tayo dhamm jahanti, yu usm ca via, athya kyo ujjhito avakkhitto seti yath kaha acetananti?.

stress as with the earlier disappearance of elation & distress enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. These are the four conditions for the attainment of the

28. Yvya vuso mato klakato, yo cya bhikkhu savedayitanirodha sampanno, imesa ki nnkaraanti?

neither-pleasant-nor-painful awareness-release. "How many conditions are there for the attainment of the theme-less awareness-release?" "There are two conditions for the attainment of

Yvya vuso mato klakato tassa kyasakhr niruddh paippassaddh. Vacsakhr niruddh paippassaddh. Cittasakhr niruddh paippassaddh. yu parikkho. Usm vpasant. Indriyni viparibhinnni. Yo cya bhikkhu savedayitanirodha sampanno, tassapi kyasakhr niruddh paippassaddh. Vacsakhr niruddh paippassaddh, cittasakhr niruddh paippassaddh. yu aparikkho. Usm avpasant. Indriyni vippasannni. Yvya vuso mato klakato yo cya bhikkhu savedayitanirodha sampanno, ida tesa nnkaraanti.

the theme-less awareness-release: lack of attention to all themes and attention to the theme-less property. These are the two conditions for the attainment of the theme-less awareness-release." "And how many conditions are there for the persistence of the theme-less awareness-release?" "There are three conditions for the persistence of the theme-less awareness-release: lack of attention to all themes, attention to the theme-less property, and a prior act of will. These are the three conditions for the persistence of the theme-less awareness-release."

void of greed, void of hate and void of delusion. Friend, greed is a sign, hate is a sign, and delusion is a sign. To the bhikkhu with desires destroyed, these things are dispelled, pulled out with the roots, have the tops cut off, made things that would not grow again. Of the release in signlessness, the immovable release is the highest it is said. Friend, the immovable release of mind is void of greed, void of anger, void of delusion. According to this method, these things are the same in meaning and different in words.

Venerable Sriputta said thus and venerable Mahko. t. thita delighted in the words of venerable Sriputta. .

29. Kati panvuso paccay adukkhamasukhya cetovimuttiy sampattiyti?

"And how many conditions are there for the emergence from the theme-less awareness-release?"

[1] Being with sensuality, with matter and with non-matter (kmabhava rpabhava arpabhava). The Pali word bhava, translated as `being', is the ramblings of the mind in sensual desires, in material things, and in immaterial states such as the jhnas and attainments described in this Sutta.

[BJT Page 696] [\x 696/]

"There are two conditions for the emergence from the theme-less awareness-release: attention

Cattro kho vuso paccay adukkhamasukhya cetovimuttiy sampatatiy: idhvuso bhikkhu sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassna atthagam

to all themes and lack of attention to the theme-less property. These are the two conditions for the emergence from the theme-less awareness-release."

adukkha asukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. Ime kho vuso cattro paccay adukkhamasukhya cetovimuttiy sampattiyti.

"The immeasurable awareness-release, the nothingness awareness-release, the emptiness awareness-release, the theme-less-awareness-release: Are these qualities different in meaning & different in [2] Beings (satt) shrouded in ignorance and bound to craving delight here and there, thus comes about rebirth in the future (avijjnvaranna kho vuso sattna tanhasanyojanna eva yati punabbhavnibbanti honti). Rebirth in the future is a result of the mind's ramblings in sensuality, matter and non-matter covered by ignorance and bound to craving.

30. Kati panvuso paccay animittya cetovimuttiy sampattiyti?

name, or are they one in meaning and different only in name?" "The immeasurable awareness-release, the

Dve kho vuso paccay animittya cetovimuttiy sampattiy: sabbanimittnaca amanasikro, animittya ca dhtuy manasikro. Ime kho vuso dve paccay animittya cetovimuttiy sampattiyti.

nothingness awareness-release, the emptiness awareness-release, the theme-less-awareness-release: There is a way of explanation by which these qualities are different in meaning & different in name, and there is a way of explanation by which these

[3] When ignorance is dispelled, science arises and craving ceases, thus future rebirth does not come about (avijjvirg kho vuso vijjuppd ta. nhnirodh eva yati punabbhavnibbanti na honti). The dispelling of the rambling mind's interest in sensuality, matter and non-matter is the dispelling of ignorance and the arsing of science and that is the cessation of craving.

31. Kati panvuso paccay animittya cetovimuttiy hitiyti?

qualities are one in meaning and different only in name. "And what is the way of explanation by which

Tayo kho vuso paccay animittya cetovimuttiy [PTS Page 297] [\q 297/] hitiy: sabbanimittnaca amanasikro, animittya ca dhtuy manasikro pubbeva abhisakhro ime kho vuso tayo paccay animittya cetovimuttiy hitiyti.

these qualities are different in meaning & different in name? There is the case where a monk keeps pervading the first direction[4] as well as the second direction, the third, & the fourth with an awareness imbued with good will. Thus he keeps pervading above, below, &

[4] Is life span the same as the field of feelings (teva nukho vuso yusankhar teva vedany dhamm udhu ae yusankhr ae

32. Kati panvuso paccay animittya cetovimuttiy vuhnyti?

all around, everywhere & in every respect the all-encompassing world with an awareness imbued with good will: abundant, expansive,

vedany dhamm)? The field of feelings is the sixfold sphere of mental contact, based on which feelings constantly arise with every contact at one or the other of the doors of mental contact.

Dve kho vuso paccay animittya cetovimuttiy vuhnya: sabbanimittnaca manasikro, animittya ca dhtuy amanasikro. Ime kho vuso dve paccay animittya cetovimuttiy vuhnyti.

immeasurable, free from hostility, free from ill will. "He keeps pervading the first direction as well as the second direction, the third, & the fourth with an awareness imbued with compassion ... an awareness imbued with

[5] In a dead body the bodily determination has ceased and is appeased. The verbal determination has ceased and is appeased. The mental determination has ceased and is appeased. (Yavya vuso mato klakato tassa kyasankhr niruddh pa. tipassaddh vacsankhr niruddh pa. tipassaddh cittasankhr niruddh pa. tipassaddh.) The bodily, verbal and mental determinations are in and out breaths, thinking and pondering, and feeling and perceiving. en one is dead, these things have ceased and are appeased, that is they do not worry him any more.

33. Y cya vuso appam cetovimutti, y ca kica cetovimutti, y ca suat cetovimutti, y ca animitt ceto vimutti, ime dhamm nnah ceva nnbyajan ca, udhu ekah byajanameva nnanti.?

appreciation... "He keeps pervading the first direction as well as the second direction, the third, & the fourth with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every

[BJT Page 698] [\x 698/]

respect the all-encompassing world with an awareness imbued with equanimity: abundant,

Y cya vuso appam cetovimutti y ca kica cetovimutti y ca suat cetovimutti, y ca animitt cetovimutti, atthi kho vuso pariyyo ya pariyya gamma ime dhamm nnah ceva nnbyajan ca, atthi ca kho vuso pariyyo ya pariyya gamma ime

expansive, immeasurable, free from hostility, free from ill will. "This is called the immeasurable awareness-release. "And what is the nothingness awareness-release? There is the case where a monk, with the

[6] Of the boundless releases of the mind the immovable release of mind is the highest, it is said (yvat kho vuso appamna ceto vimuttiyo akupp tsa ceto vimutti aggamakkhyti). The

dhamm ekah byajanameva nna.

complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There

releases of mind experienced by those free of greed, hate and delusion is the highest. This in other words is the experience of arahanta, extinction.

34. Katamo cvuso pariyyo ya pariyya gamma ime dhamm nnah ceva nnbyajan ca?

is nothing,' enters & remains in the dimension of nothingness. This is called the nothingness awareness-release. "And what is the emptiness awareness-release?

Idhvuso bhikkhu mettsahagatena cetas eka disa pharitv viharati tath dutiya tath tatiya tath catutthi. Iti uddhamadho tiriya sabbadhi sabbattatya sabbvanta loka mettsahagatena cetas vipulena mahaggatena appamena averena abypajjhena pharitv viharati.

There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: 'This is empty of self or of anything pertaining to self.'[5] This is called the emptiness awareness-release. "And what is the theme-less awareness-release? There is the case where a monk, through not attending to all themes, enters & remains in the

Karusahagatena cetas eka disa pharitv viharati tath dutiya tath tatiya tath catutthi. Iti uddhamadho tiriya sabbadhi sabbattatya sabbvanta loka karusahagatena cetas vipulena mahaggatena appamena averena abypajjhena pharitv viharati.

theme-less concentration of awareness.[6] This is called the theme-less awareness-release. "This is the way of explaining by which these qualities are different in meaning & different in name. "And what is the way of explaining whereby these qualities are one in meaning and different only in name?

Muditsahagatena cetas eka disa pharitv

"Passion, friend, is a making of limits. Aversion

viharati tath dutiya tath tatiya tath catutthi. Iti uddhamadho tiriya sabbadhi sabbattatya sabbvanta loka muditsahagatena cetas vipulena mahaggatena appamena averena abypajjhena pharitv viharati.

is a making of limits. Delusion is a making of limits. In a monk whose fermentations are ended, these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Now, to the extent that there is immeasurable awareness-release, the

Upekkhsahagatena cetas eka disa pharitv viharati tath dutiya tath tatiya tath catutthi. Iti uddhamadho tiriya sabbadhi sabbattatya sabbvanta loka upekkhsahagatena cetas vipulena mahaggatena appamena averena abypajjhena pharitv viharati. Aya vuccatvuso appam ceto vimutti.

unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion. "Passion is a something. Aversion is a something. Delusion is a something. In a monk whose fermentations are ended, these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of

Katam cvuso kica cetovimutti?

development, not destined for future arising. Now, to the extent that there is nothingness

Idhvuso bhikkhu sabbaso viacyatana samatikkamma natthi kicti kicayatana upasampajja viharati. Aya vuccatvuso kica cetovimutti.

awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion. "Passion is a making of themes. Aversion is a

Katam cvuso suatcetovimutti?

making of themes. Delusion is a making of themes. In a monk whose fermentations are

Idhvuso bhikkhu araagato v rukkhamlagato v sugragato v iti paisacikkhati: suamida attena v attaniyena [PTS Page 298] [\q 298/] vti . Aya vuccatvuso suat cetovimutti.

ended, these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Now, to the extent that there is theme-less awareness-release, the unprovoked awareness-release is declared the foremost. And

Katam cvuso animitt cetovimutti?

this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.

Idhvuso bhikkhu sabbanimittna amanasikr animitta ceto samdhi upasampajja viharati. Aya vuccatvuso animitt cetovimutti.

"This, friend, is the way of explaining whereby these qualities are one in meaning and different only in name." That is what Ven. Sariputta said. Gratified, Ven.

Aya kho vuso pariyyo ya pariyya gamma ime dhamm nnh ceva nnbyajan ca.

Maha Kotthita delighted in Ven. Sariputta's words. Notes 1.Discernment is to be developed because it is

[BJT Page 700] [\x 700/]

part of the fourth noble truth, the path of practice leading to the end of suffering. Consciousness is

35. Katamo cvuso pariyyo ya pariyya gamma ime dhamm ekah byajanameva nna?

to be fully comprehended because, as an object of clinging, it is part of the first noble truth, the truth of suffering & stress. See SN 56.11.

2.Vitality (aayu) is the force that determines the Rgo kho vuso pamakarao, doso pamakarao, moho pamakarao. Te khsavassa bhikkhuno pahn ucchinnaml tlvatthukat anabhvakat yati anuppdadhamm. Yvat kho vuso appam ceto vimuttiyo, akupp tsa cetovimutti aggamakkhyati. S kho pankupp cetovimutti su rgena su dosena su mohena. length of one's life. 3.Vitality-fabrications are the intentions to continue living. The Buddha entered total nibbana three months after abandoning his vitality-fabrications. See DN 16. 4.The east. 5.See MN 106. 6.See MN 121. See also: MN 44; MN 122; SN 22.23; SN 22.79 Rgo kho vuso kicano, doso kicano, moho kicano. Te khsavassa bhikkhuno pahn ucchinnaml tlvatthukat anabhvakat yati anuppdadhamm. Yvat kho vuso kica cetovimuttiyo, akupp tsa cetovimutti aggamakkhyati. S kho pankupp cetovimutti su rgena, su dosena, su mohena.

Rgo kho vuso nimittakarao, doso nimittakarao, moho nimittakarao. Te khsavassa bhikkhuno pahn ucchinnaml tlvatthukat anabhvakat yati

anuppdadhamm. Yvat kho vuso animitt cetovimuttiyo akupp tsa cetovimutti aggamakkhyati. S kho pankupp cetovimutti su rgena, su dosena su mohena.

Aya kho vuso pariyyo ya pariyya gamma ime dhamm ekah, byajanameva nnanti.

Idamavocyasm sriputto. Attamano yasm mah kohito yasmato sriputtassa bhsita abhinandti. [PTS Page 299] [\q 299/] Mahvedallasutta tatiya.

[BJT Page 702] [\x 702/]

2. HOW TO ABANDON THE DEFILEMENTS OF THE MIND 132 36 Upakkilesa Sutta (SN 46.33) [2 english translations]
Sayuttanikyo/ Mahvaggo/ 2. Bojjhagasayutta / 4. Nvaraavaggo / 3. Upakkilesasutta (SN 5.2.4.3) PTS_SN The Book of the Kindred Sayings 5 (Mrs Rhys 214. Pacime, bhikkhave, jtarpassa upakkiles, yehi upakkilesehi upakkiliha jtarpa na ceva mudu hoti na ca kammaniya, na ca pabhassara pabhagu ca, na ca samm upeti kammya. Katame paca? Ayo, bhikkhave, jtarpassa upakkileso, yena upakkilesena upakkiliha jtarpa na ceva mudu hoti na ca kammaniya, na ca pabhassara pabhagu ca, na ca samm upeti kammya. Loha, bhikkhave, jtarpassa upakkileso, yena upakkilesena upakkiliha jtarpape tipu, bhikkhave, jtarpassa upakkilesope ssa, bhikkhave, jtarpassa upakkilesope sajjhu, bhikkhave, jtarpassa upakkileso, yena upakkilesena upakkiliha jtarpa na ceva mudu hoti na ca kammaniya, na ca pabhassara pabhagu ca, na ca samm upeti kammya. Ime kho, bhikkhave, paca jtarpassa upakkiles, yehi upakkilesehi upakkiliha jtarpa na ceva mudu hoti na ca kammaniya, na ca pabhassara pabhagu ca, na ca samm upeti kammya. Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_Upakkiles Evameva kho, bhikkhave, pacime cittassa upakkiles, yehi upakkilesehi upa kkiliha citta na ceva mudu hoti na ca kammaniya, na ca pabhassara pabhagu ca, na ca samm samdhiyati savna khayya. Katame paca? Kmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliha citta na ceva mudu hoti na ca kammaniya, na ca pabhassara pabhagu ca, na ca samm samdhiyati savna khayyape ime kho, bhikkhave, paca cittassa upekkiles, yehi upakkilesehi upakkiliha citta na ceva mudu hoti na ca kammaniya, na ca pabhassara pabhagu ca, na ca samm samdhiyati savna khayy ti. Tatiya. refer to attached file asutta Davids)_Upakkiles asutta

37 Cahatthipadopama Sutta (MN 27) [4 english translations]

Majjhimanikyo/ Mlapasapi/ 3. Opammavaggo/ 7. Cahatthipadopamasutta (MN 1.3.7) Cula-hatthipadopama Sutta: The Shorter Elephant Footprint Simile Thanissaro Bhikkhu 2005 1. Eva me suta: eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme. Tena kho pana samayena jussoi brhmao sabbasetena vaabhrathena1 svatthiy niyyti div divassa. 2. Addas kho jussoi brhmao pilotika paribbjaka dratova gacchanta. Disvna pilotika paribbjaka etadavoca: " Handa kuto nu bhava vacchyano gacchati div divass"ti. Ito hi kho aha bho gacchmi samaassa gotamassa santikti. "Ta ki maati bhava vacchyano samaassa gotamassa paveyyattiya, paaito mae"ti. Ko cha bho, ko ca samaassa gotamassa paveyyattiya jnissmi. Sopi nnassa I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time, Janussonin the brahman was driving out of Savatthi in the middle of the day in a totally white roofed-chariot.[1] He saw Pilotika the wanderer coming from afar and, on seeing him, said to him, "Now where is Master Vacchayana[2] coming from in the middle of the day?" "Sir, I have come here from the presence of Gotama the contemplative." "And what does a wise person think about Gotama the contemplative's acuity of discernment?" "Sir, who am I to know Gotama the contemplative's acuity of discernment? Wouldn't Friend, I am now come from the presence of the Blessed One. What does good Vacchyana think of the recluse Gotama's accomplishment of wisdom? Does he think he is wise? Who am I to know the wisdom of the recluse Gotama? It should be somebody like him to know the level refer to attached file At one time the Blessed One lived in the monastery offered by Anthapiika in Jeta's grove in Svatthi. At that time the brahmin Jnussoni was travelling in a chariot completely covered in white and seeing the brahmin Pilotika walking in the distance. asked him, From where is good Vacchyana coming at this time of the day? Wisdom_MN The Middle Length Discourses of the Buddha (amoli&Bodhi )_Cahatthipadop amasutta Majjhima Nikya I/ 3. 7 Clahatthipadopamasutta (27) The Minor Discourse of the Simile of the Elephant's Footprint by Sister Upalavanna I heard thus. Motilal Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 1_Cahatthipado pamasutta

tdisova yo samaassa gotamassa paveyyattiya jneyyti. 'Urya khalu bhava vacchyano samaa gotama pasasya pasasat"ti. Ko vha bho, ko ca samaa gotama pasasissmi. Pasatthapasatthova so bhava gotamo, seho devamanussnanti. " Kampana bhava vacchyano atthavasa sampassamno samae gotame eva abhippasanno"ti.2 3. Seyyathpi bho kusalo ngavaniko ngavana paviseyy, so passeyya ngavane [PTS Page 176] [\q 176/] mahanta hatthipada dghato ca yata tiriyaca vitthata. So niha gaccheyya: 'mah vata bho ngo'ti. Evameva kho aha bho yato3 addasa samae gotame cattri padni, athha nihamagama: " sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasagho"ti. ----------------1. Vaavbhirathena,machasa, 2. Abhippassanno hotti, sy. 3. Ahayato,sy. 4.

one have to be his equal to know his acuity of discernment?" "Master Vacchayana praises Gotama the contemplative with lavish praise indeed!" "Sir, who am I to praise Gotama the contemplative. He is praised by the praised as the best of beings, human & divine." "Seeing what reasons does Master Vacchayana have such high confidence in Gotama the contemplative?" "Sir, suppose an elephant hunter were to enter an elephant forest and were to see there a large elephant footprint, long in extent and broad in width. He would come to the conclusion, 'What a big bull elephant!' In the same way, when I saw four footprints in Gotama the contemplative, I came to the conclusion, 'The Blessed One is rightly self-awakened, the Dhamma is well-taught by the Blessed One, the Sangha of the Blessed One's disciples has practiced rightly.' Which four? "There is the case where I see certain noble warriors who are pundits, subtle, skilled in

of wisdom of the recluse Gotama. Indeed good Vacchyana praises the recluse Gotama much Who am I to praise the recluse Gotama?. Out of the praiseworthy the recluse Gotama is one. He is chief among gods and men. Good Vacchyana, seeing what good in the recluse Gotama praises him in this manner? Like a clever elephant hunter, who has entered an elephant grove, seeing the footprint of an elephant huge in length and breadth would come to the conclusion, indeed this is the foot print of a huge elephant. In the same manner I seeing these four characteristics in the recluse Gotama conclude. Indeed the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed and the Community of bhikkhus are well established: What four?

Friend, I see a certain wise warrior, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. Then he hears that the recluse Gotama had gone to a certain village or hamlet. Then they build up a

Suppaipanto,machasa. [BJT Page 428] [\x 428/] 4. Katamni cattri? Idhha bho passmi ekacce khattiyapaite nipue kataparappavde vlavedhirpe, vobhindant1 mae caranti pagatena dihigatni. Te suanti: samao khalu bho gotamo amuka nma gma v nigama v osarissatti. Te paha abhisakharonti: ima maya paha samaa gotama upasakamitv pucchissma, evace no puho eva vykarissati, evamassa maya vda ropessma. Evacepi no puho eva vykarissati, evampissa maya vda ropessmti. Te suanti: samao khalu bho gotamo amuka nma gma v nigama v osaoti. Te yena samao gotamo tenupasakamanti. Te samao gotamo dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. Te samaena gotamena dhammiy kathya sandassit samdapit samuttejit sampahasit na ceva samaa gotama paha pucchanti,

debate, like hair-splitting marksmen. They prowl about, as it were, shooting philosophical positions to pieces with their dialectic. They hear, 'Gotama the contemplative, they say, will visit that village or town.' They formulate a question thus: 'Having gone to Gotama the contemplative, we will ask him this question of ours. If, having been asked like this, he answers like this, we will refute his teaching like this. And, if having been asked like this, he answers like that, we will refute his teaching like that.' "They hear, 'Gotama the contemplative is visiting that village or town.' They go to him, and he instructs, urges, rouses, & encourages them with a talk on Dhamma. Having been instructed, urged, roused, & encouraged by him with a talk on Dhamma, they don't even ask him their question, so since when could they refute him? As it turns out, they become his disciples. When I saw this first footprint in Gotama the contemplative, I came to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the

question, approach the recluse Gotama and ask this question from him. Then he replies in this manner and by that they draw him for a dispute. Then he hears that the recluse Gotama has come to a certain village or hamlet so forming a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, He does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this first characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened, the Blessed One's Teaching is well proclaimed and the community of bhikkhus have come to the right path.

Again, I see a certain wise brahmin a forceful clever disputer, who could even split a hair, wandering about, thinking he is wise. Then he hears that when the recluse Gotama had gone to a certain village or hamlet. they had built up a question, and approached the recluse Gotama,

kutassa vda ropessanti, aadatthu samaasseva gotamassa svak sampajjanti. Yadha bho samae gotame ima pahama pada addasa, athha nihamagama: sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasaghoti (pahama apada) 5. Puna ca parha bho passmi idhekacce brhmaapaite nipue kataparappavde vlavedhirpe, vobhindant mae caranti pagatena dihigatni. Te suanni: samao khalu bho gotamo amuka nma gma v nigama v osarissatti. Te paha abhisakharonti: ima maya paha samaa gotama upasakamitv pucchissma, evace no puho eva vykarissati, evamassa maya vda ropessma, evacepi no puho eva vykarissati. Evampissa maya vda ropessmti. Te suanti: samao khalu bho gotamo amuka nma gma v nigama v osaoti, te yena samao gotamo tenupasakamanti. Te samao gotamo dhammiy kathya sandasseti

Sangha of the Blessed One's disciples has practiced rightly.' "Then there is the case where I see certain brahmans... "Then there is the case where I see certain householders... "Then there is the case where I see certain contemplatives who are pundits, subtle, skilled in debate, like hair-splitting marksmen. They prowl about, as it were, shooting philosophical positions to pieces with their dialectic. They hear, 'Gotama the contemplative, they say, will visit that village or town.' They formulate a question thus: 'Having gone to Gotama the contemplative, we will ask him this question of ours. If, having been asked like this, he answers like this, we will refute his teaching like this. And, if having been asked like this, he answers like that, we will refute his teaching like that.' "They hear, 'Gotama the contemplative is visiting that village or town.' They go to him, and he instructs, urges, rouses, & encourages them with a talk on Dhamma. Having been

asked this question, when asked he had replied in this manner and they had drawn him to a dispute. Then he hears that the recluse Gotama has come to a certain village or hamlet and making up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, he does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this second characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened. The Blessed One's Teaching is well proclaimed and the community of bhikkhus has come to the right path.

Again I see a certain wise householder, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. He hears that the recluse Gotama had gone to a certain village or hamlet. Then they made up a question, approached the recluse Gotama, asked this question, and he had replied in this manner had

samdapeti samuttejeti sampahaseti.-----------------------1.Te bhindant, machasa. Sy. [BJT Page 430] [\x 430/] Te samaena gotamena dhammiy kathya sandassit samdapit samuttejit sampahasit na ceva samaa gotama paha pucchanti kutassa vda ropessanti. Aadatthu samaasseva gotamassa svak sampajjanti. Yadha bho samae gotame ima dutiya pada addasa, athha nihamagama: sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasaghoti. (Dutiya apada) 6. Puna ca parha bho passmi idhekacce gahapatipaite nipue kataparappavde vlavedhirpe, vobhindant mae caranti pagatena dihigatni. Te suanti: samao khalu bho gotamo amuka [PTS Page 177] [\q 177/] nma gma v nigama v osarissatti. Te paha abhisakharonti: " ima maya paha samaa gotama upasakamitv pucchissma. Evace no puho eva

instructed, urged, roused, & encouraged by him with a talk on Dhamma, they don't even ask him their question, so since when could they refute him? As it turns out, they ask him for the opportunity to go forth from the home life into homelessness. He gives them the Going-forth. Having gone forth there dwelling alone, secluded, heedful, ardent, & resolute they in no long time reach & remain in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for themselves in the here & now. They say, 'How near we were to being lost! How near we were to being lost! Before, though we weren't contemplatives, we claimed to be contemplatives. Though we weren't brahmans, we claimed to be brahmans. Though we weren't arahants, we claimed to be arahants. But now we are contemplatives, now we arebrahmans, now we are arahants.' When I saw this fourth footprint in Gotama the contemplative, I came to the conclusion, 'The Blessed One is rightly self-awakened; the

drawn him to a dispute thus. Then he hears that the recluse Gotama has come to a certain village or hamlet and making up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant. He does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this third characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened. The Blessed One's Teaching is well proclaimed and the community of bhikkhus have come to the right path.

Again, I see a certain wise recluse, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. Then he hears that when the recluse Gotama had gone to a certain village or hamlet. they had made up a question, had approached the recluse Gotama and asked this question. He had replied in this manner and had drawn him to a dispute. Then he hears that the recluse Gotama has come to a

vykarissati. Evamassa maya vda ropessma. Evacepi no puho eva vykarissati. Evampissa maya vda ropessm"ti. Te suanti: samao khalu bho gotamo amuka nma gma v nigama v osaoti. Te yena samao gotamo tenupasakamanti. Te samao gotamo dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. Te samaena gotamena dhammiy kathya sandassit samdapit samuttejit sampahasit na ceva samaa gotama paha pucchanti. Kutassa vda ropessanti. Aadatthu samaasseva gotamassa svak sampajjanti. Yadha bho samae gotame ima tatiya pada addasa, athha nihamagama: sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasaghoti. ( Tatiya apada.) 7. Puna ca parha bho passmi idhekacce samaapaite nipue kataparappavde vlavedhirpe, vobhindant mae caranti pagatena dihigatni. Te suanti: samao

Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.' When this was said, Janussonin the brahman got down from his totally white roofed-chariot and arranging his upper robe over one shoulder and extending his hands in reverent salutation in the direction of the Blessed One exclaimed this exclamation three times: "Homage to the Blessed One, worthy & rightly self-awakened! "Homage to the Blessed One, worthy & rightly self-awakened! "Homage to the Blessed One, worthy & rightly self-awakened! "May I, at some time or another, meet with Master Gotama! May there be some conversation!" Then Janussonin the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he told the Blessed

certain village or hamlet and building up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, he does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. They ask for the going forth, to leave the household and become homeless. Withdrawn from the crowd would abide diligent for dispelling. For whatever purpose sons of clansmen leave the household and become homeless, that highest end of the holy life they here and now realise, and abide. They say, our mind nearly perished, now it is happy. Earlier we were not recluses although we thought we were recluses. Earlier we were not brahmins, yet we thought we were recluses and brahmins. Not perfect, we acknowledged we were perfect. Now we are perfect. Seeing this fourth characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened, the Blessed One's Teaching is well proclaimed and the community of bhikkhus has come to the right

khalu bhe gotamo amuka nma gma v nigama v osarissatti, te paha abhisakharonti: " ima maya paha samaa gotama upasakamitv pucchissma, evacepi no puho eva vykarissati. Evampissa maya vda ropessm"ti. [BJT Page 432] [\x 432/] 8. Te suanti: samao khalu bho gotamo amuka nma gma v nigama v osaoti. Te yena samao gotamo tenupasakamanti. Te samao gotamo dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. Te samaena gotamena dhammiy kathya sandassit samdapit samuttejit sampahasit na ceva samaa gotama paha pucchanti, kutassa vda ropessanti. Aadatthu samaaeva gotama oksa ycanti agrasm anagriya pabbajjya. Te samao gotamo pabbjeti upasampdeti. Te tattha pabbajit samn eko vpakah appamatt. Nacirasseva yassatthya kulaputt sammadeva agrasm anagriya pabbajanti. Tadanuttara brahmacariyapariyosna diheva dhamme

One the entirety of his conversation with Pilotika the wanderer. When he was finished, the Blessed One said to him, "It's not to that extent, brahman, that the elephant footprint simile is complete in its details. As to how it iscomplete in its details, listen & pay close attention. I will speak." "As you say, sir," Janussonin the brahman responded. The Blessed One said: "Suppose an elephant hunter were to enter an elephant forest and were to see there a large elephant footprint, long in extent and broad in width. A skilled elephant hunter would not yet come to the conclusion, 'What a big bull elephant!' Why is that? Because in an elephant forest there are dwarf female elephants with big feet. The footprint might be one of theirs. "So he follows along and sees in the elephant forest a large elephant footprint, long in extent and broad in width, and some scratch marks high up. A skilled elephant hunter would not yet come to the conclusion, 'What a big bull

path.

When this was said, the brahmin Jnussoni got down from his completely white chariot, arranged his shawl on one shoulder and clasping his hands towards where the Blessed One was repeated the words 'I worship that Blessed One perfect and rightfully enlightened ' three times. And said some day we will see good Gotama and have a conversation on this with him. Then the brahmin Jnussoni approached the Blessed One, exchanged friendly greetings and sat on a side. Seated the brahmin Jnussoni repeated the complete conversation between himself and the brahmin Pilotika. Then the Blessed One said brahmin, the simile of the elephant's footprint is not complete. I will explain it to you completely, listen and attend carefully.

Brahmin, like the elephant hunter gone to the elephant grove would see a footprint of an elephant huge in length and breadth. If he is clever he would not come to the conclusion,

saya abhi sacchikatv upasampajja viharanti. Te evamhasu: mana vata bho anassma, mana vata bho panassma, maya hi pubbe assamava samn samaamhti paijnimha, abrhmava samn brhmaamhti paijnimha, anarahantova samn arahantamhti paijnimha. Idni khomha sama. Idni khomha brhma. Idni khomha arahantoti. Yadha bho samae gotame ima catuttha pada addasa, athha nihamagama: sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasaghoti. ( Catuttha apada) 9. Yato kho aha bho samae gotame imni cattri padni addasa, athha nihamagama: sammsambuddho bhagav, svkkhto bhagavat dhammo, supainno bhagavato svakasaghoti. 10. Eva vutte jussoi brhmao sabbaset vaabhrath orohitv ekasa uttarsaga karitv yena bhagav tenajali pametv tikkhattu udna udnesi. " Namo tassa

elephant!' Why is that? Because in an elephant forest there are tall female elephants with prominent teeth & big feet. The footprint might be one of theirs. "So he follows along and sees in the elephant forest a large elephant footprint, long in extent and broad in width, with some scratch marks and tusk slashes high up. A skilled elephant hunter would not yet come to the conclusion, 'What a big bull elephant!' Why is that? Because in an elephant forest there are tall female elephants with tusks & big feet. The footprint might be one of theirs. "So he follows along and sees in the elephant forest a large elephant footprint, long in extent and broad in width, with some scratch marks and tusk slashes high up and some broken-off branches. And he sees that bull elephant at the foot of the tree or in an open clearing, walking, standing, sitting, or lying down. He comes to the conclusion, 'That's the big bull elephant.' "In the same way, brahman, there is the case where a Tathagata appears in the world, worthy

indeed this is the foot- print of a huge elephant. What is the reason: In the elephant grove there are she elephants by the name Vmanik, they too have huge footprints like that. He ignores it and sees the footprint of an elephant huge by the length and breadth and placed at a high altitude. If he is a clever elephant hunter, he would not come to the conclusion, indeed this is the foot print of a huge elephant. What is the reason? In the elephant grove there are she elephants by the name uccklarik, Who also have huge footprints. Ignoring that, he sees the foot- print of an elephant huge by the length and breadth placed at a high altitude and also furrows made with the tusk at a high altitude. If he is clever, he would not come to the conclusion, indeed this is the footprint of a huge elephant: What is the reason?. In the elephant grove, there are she elephants, by the name ucckaneruk. They too have huge footprints. Ignoring that he sees the footprint of an elephant placed at a high altitude and also furrows made with the tusk at a high altitude, and branches broken from a high

bhagavato arahato sammsambuddhassa, namo tassa bhagavato arahato sammsambuddhassa, namo tassa bhagavato arahato sammsambuddhassa" appevanma maya kadci [PTS Page 178] [\q 178/] karahaci tena bhot gotamena saddhi samgaccheyyma, appevanma siy kocideva kathsallpoti. [BJT Page 434] [\x 434/] Atha kho jussoi brhmao yena bhagav tenupasakami. Upasakamitv bhagavat saddhi sammodi. Sammodanya katha srya vtisretv ekamanta nisdi. Ekamanta nisinno kho jussoi brhmao yvatako ahosi pilotikya paribbjakena saddhi kathsallpo, ta sabba bhagavato rocesi. 14. Eva vutte bhagav jussoi brhmaa etadavoca: 'na kho brhmaa, ettvat hatthipadopamo vitthrena paripro hoti api ca brhmaa, yath hatthipadopamo vitthrena paripro hoti, ta suhi, sdhuka manasi karohi, bhsissm'ti. Eva bhoti kho jussoi brhmao bhagavato paccassosi.

and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. "A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. Life gone forth is the open air. It isn't easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?' "So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Virtue "When he has thus gone forth, endowed with the monks' training & livelihood, then abandoning the taking of life he abstains

altitude and sees the elephant himself at the root of a tree, in the open, standing, sitting or lying. Then he comes to the conclusion indeed this is the huge elephant. In the same manner brahmin, the Thus Gone One arises in the world, perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. He declares to the world together with its Mras, Brahms, the community of recluses and brahmins gods and men, that Teaching good at the beginning, in the middle and at the end full of meaning even in the letter, complete in every way stating the pure holy life. Hearing this a householder or a householder's son, born to some clan, gains faith in the Thus Gone One. With that faith he reflects. The life in a household is full of defilements, going forth is like open space. It is not easy for one living a household life to lead the holy life complete and pure without defilements. What if I shave head and beard, don yellow robes and go forth as a

Bhagav etadavoca: 15. Seyyathpi brhmaa, ngavaniko ngavana paviseyya, so passeyya ngavane mahanta hatthipada dghato ca yata tiriyaca vitthata, yo hoti kusalo ngavaniko neva tva niha gacchati: 'mah vata bho ngo'ti. Ta kissa hetu: santi hi brhmaa, ngavane vmanik nma hatthiniyo mahpad, tsampeta pada assti. So tamanugacchati. Tamanugacchanto passati ngavane mahanta hatthipada dghato ca yata tiriyaca vitthata ucc ca nisevita, yo hoti kusalo ngavaniko neva tva niha gacchati 'mah vata bho ngo'ti. Ta kissa hetu: santi hi brhmaa, ngavane ucc krik nma hatthiniyo mahpad, tsampeta pada assti so tamanugacchati, tamanugacchanto passati ngavane mahanta hatthipada dghato ca yata tiriyaca vitthata ucc ca nisevita ucc ca dantehi rajitni, yo hoti kusalo ngavaniko neva tva niha gacchati 'mah vata bho ngo'ti. Ta kissa hetu: santi hi brhmaa, ngavane ucc kaeruk nma

from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. "Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue. "Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager's way. "Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. "Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in

homeless. Later he gives up a little wealth, or much wealth, a small circle of friends, or a large circle of friends, shaving head and beard, and donning yellow robes goes forth as a homeless.

Gone forth he becomes a trainer in the life of a bhikkhu, gives up hurting living things, throwing away stick and weapon, ashamed and compassion aroused, abides with compassion for all beings. Abstaining from taking what is not given, desires the given, the self made pure without thieving he abides. . Abstaining from low sexual intercourse leads the holy life. Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Giving up slandering, hearing here does not say it elsewhere, to split these, hearing elsewhere does not say it here to split those, Thus he unites the split, promotes unity, fond of unity talks words to unite. Giving up rough talk, says pleasant words pleasing to the ears, and words going straight to the heart of the populace at large. Abstains from frivolous talk.

hatthiniyo mahpad, tsampeta pada assti. So tamanugacchati, tamanugacchanto passati ngavane mahanta hatthipada dghato ca yata, tiriyaca vitthata, ucc ca nisevita, ucc ca dantehi rajitni, ucc ca skhbhaga. Taca nga passati rukkhamlagata v abbhoksagata v gacchanta v hita v nisinna v nipanna v, so niha gacchati: ayameva1 so mahngoti. ---------------------1.Ayava -[PTS.] [BJT Page 436] [\x 436/] Evameva [PTS Page 179] [\q 179/] kho brhmaa, idha tathgato loke upapajjati: araha sammsambuddho vijjcaraasampanno sugato lokavid anuttaro purisadammasrath satth devamanussna buddho bhagav. So ima loka sadevaka samraka sabrahmaka, sassamaabrhmai paja sadevamanussa saya abhi sacchikatv pavedeti. So dhamma deseti: dikalya majjhekalya pariyosnakalya sttha

concord, enjoys concord, speaks things that create concord. "Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. "Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. "He abstains from damaging seed and plant life. "He eats only once a day, refraining from the evening meal and from food at the wrong time of day. "He abstains from dancing, singing, instrumental music, and from watching shows. "He abstains from wearing garlands and from beautifying himself with scents and cosmetics. "He abstains from high and luxurious beds and seats.

Says appropriate words, that are truthful, meaningful, in accordance with the Teaching and Discipline, those words that could be treasured.

Abstains from destroying seed groups and vegetable groups. Partaking one meal a day, abstains from food at night and at untimely hours. Abstains from dance, singing, music, decorations, flowers and scents, ointments and adornments. Abstains from high and stately beds. Abstains from accepting gold and silver, uncooked rice and uncooked flesh, Abstains from accepting women and girls, slaves, men or women, Abstains from accepting goats and cows, fowl and pigs, elephants, cattle, horses and mares.

Abstains from accepting fields and wealth, and abstains from doing the work of a messenger. Abstains from buying and selling. Abstains from unfair ways of weighing and measuring. Abstains from cutting, severing, destroying,

sabyajana kevalaparipua parisuddha, brahmacariya pakseti. 17. Ta dhamma suti gahapati v gahapatiputto v aatarasmi v kule paccjto. So ta dhamma sutv tathgate saddha pailabhati. So tena saddhpailbhena samanngato iti paisacikkhati: sambdho gharvso rajpatho, abbhokso pabbajj, nayida sukara agra ajjhvasat ekantaparipua ekantaparisuddha sakhalikhita brahmacariya caritu, yannnha kesamassu ohretv ksyni vatthni acchdetv agrasm anagriya pabbajeyyanti. So aparena samayena appa v bhogakkhandha pahya mahanta v bhogakkhandha pahya appa v tiparivaa pahya mahanta c tiparivaa pahya kesamassu ohretv ksyni vatthni acchdetv agrasm anagriya pabbajati. 18. So eva pabbajito samno bhikkhna sikkhsjvasampanno ptipta pahya ptipt paivirato hoti. Nihitadao

"He abstains from accepting gold and money. "He abstains from accepting uncooked grain... raw meat... women and girls... male and female slaves... goats and sheep... fowl and pigs... elephants, cattle, steeds, and mares... fields and property. "He abstains from running messages... from buying and selling... from dealing with false scales, false metals, and false measures... from bribery, deception, and fraud. "He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence. "He is content with a set of robes to provide for his body and alms food to provide for his hunger. Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. "Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being

highway robbery, and wrong ways of obtaining morsel food.

Satisfied, covering the body with robes, and feeding the belly with morsel food, goes with all the belongings where ever he goes. Like the birds small and large that go with the weight of their wings. Likewise satisfied covering the body with robes and feeding the belly with morsel food, goes with all the belongings where ever he goes. Endowed with this mass of virtues, he experiences the pleasure of blamelessness internally. Seeing a form with the eye, does not take the sign or the elements. To him that abides with the mental faculty of the eye uncontrolled, may trickle demeritorious things of covetousness and displeasure, he abides protecting the mental faculty of the eye. Hearing a sound with the ear,Cognizing a smell with the nose- tasting a taste with the tongue,- Cognizing a touch with the body- Cognizing an idea with the mind, does not take the sign or the element. To him that abides with the mental faculty of the mind

nihitasattho lajj daypanno sabbapabhtahitnukamp viharati. Adinndna pahya adinndn paivirato hoti. Dinndy dinnapikakh athenena sucibhtena attan viharati. Abrahmacariya pahya brahmacr hoti rcr virato methun gmadhamm. Musvda pahya musvd pairato hoti saccavd saccasandho theto paccayiko avisavdako lokassa. Pisuna vca pahya pisun vc1 paivirato hoti: ito sutv na amutra akkht imesa bhedya, amutra v sutv na imesa akkht amsa bhedya, iti bhinnna v sandht sahitna v anuppadt samaggrmo samaggarato samagganand samaggakarai vca bhsit hoti. Pharusa vca pahya pharus vc2 paivirato hoti: y s vc ne kaasukh pemany hadayagam por bahujanakant bahujanamanp, [PTS Page 180] [\q 180/] tathrpi vca bhsit hoti. Samphappalpa pahya samphappalp paivirato hoti: klavd bhtavd atthavd dhammavd vinayavd nidhnavati vca

blameless. Sense Restraint "On seeing a form with the eye, he does not grasp at any theme or details by which if he were to dwell without restraint over the faculty of the eye evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling an odor with the nose... On tasting a flavor with the tongue... On touching a tactile sensation with the body... On cognizing an idea with the intellect, he does not grasp at any theme or details by which if he were to dwell without restraint over the faculty of the intellect evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. Mindfulness & Alertness "When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe,

uncontrolled, may trickle demeritorious things of covetousness and displeasure, he abides protecting the mental faculty of the mind. Endowed with the noble ones' control of the mental faculties, he experiences the untouched pleasure of the mental faculties. [1] Coming forward and returning is aware, looking on and looking aside is aware, bending and stretching is aware, bearing bowl and the three robes is aware, tasting, drinking, eating and enjoying is aware, going, standing, sitting, lying, awake, and keeping silence is aware.

Endowed with this mass of virtues, with this control of the mental faculties of the noble ones, with the mindful awareness of the noble ones abides in a secluded dwelling, a forest, the root of a tree, a mountain grotto or cave, a charnel ground, a jungle forest, an open space, or a heap straw. Returning from the alms round and after the meal is over, sits in a cross-legged position, the body placed straight and mindfulness established in front.

bhsit klena spadesa pariyantavati atthasahita. --------------------1. Pisuya vcya - machasa,sy.[PTS 2.] Pharusya vcya - machasa sy,[PTS.] [BJT Page 438] [\x 438/] 19. So bjagmabhtagmasamrambh paivirato hoti. Ekabhattiko hoti rattparato virato viklabhojan. Naccagtavditaviskadassan paivirato hoti. Mlgandhavilepanadhraamaanavibhsana hn paivirato hoti. Uccsayanamahsayan paivirato hoti. Jtarparajatapaiggaha paivirato hoti. makadhaapaiggaha paivirato hoti. makamasapaiggaha paivirato hoti. Itthikumrikapaiggaha paivirato hoti. Dsidsapaiggaha paivirato hoti. Ajeakapaiggaha paivirato hoti. Kukkuaskarapaiggaha paivirato hoti. Hatthigavssavaavpaiggaha paivirato hoti. Khettavatthupaiggaha paivirato hoti. Dteyyapahiagamannuyog paivirato hoti. Kayavikkay paivirato hoti. Tulkakasaka

and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness. Abandoning the Hindrances "Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore. "Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. The bhikkhu having dispelled the five hindrances of the mind, making the minor defilements weak through wisdom, away from sensual thoughts and away from demeritorious things, with thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhna. Brahmin, to this is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does Dispelling covetousness for the world he abides, cleaning the mind of covetousness. Dispelling anger he abides cleaning the mind of anger, compassionate for all born lives. Dispelling sloth and torpor he abides, mindful and aware of a perception of light, mindfully cleaning sloth and torpor from the mind. Dispelling restlessness and worry he abides with a mind internally appeased and cleans the mind of restlessness and worry. Abides with doubts dispelled without doubts of meritorious things that should be done

mnak paivirato hoti. Ukkoanavacananikatisciyog paivirato hoti, chedanavadhabandhanaviparmosalopasahask r paivirato hoti. 20. So santuho hoti kyaparihrikena cvarena kucchiparihrikena piaptena. So yena yeneva1 pakkamati samdyeva pakkamati. Seyyathpi nma pakkhsakuo yena yeneva eti sapattabhrova eti, evameva kho bhikkhu2 santuho hoti kyaparihrikena cvarena kucchiparihrikena piaptena, so yena yeneva pakkamati samdyeva pakkamati. So imin ariyena slakkhandhena samanngato ajjhatta anavajjasukha paisavedeti. 21. So cakkhun rpa disv na nimittaggh hoti nnubyajanaggh. Yatvdhikaraamena cakkhundriya asavuta viharanta abhijjh domanass ppak akusal dhamm anvssaveyyu. Tassa savarya paipajjati, rakkhati cakkhundriya, cakkhundriye savara pajjati. Sotena sadda sutv na nimittaggh hoti nnubyajanaggh. Yatvdhikaraamena sotindriya asavuta

Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty. The Four Jhanas "Having abandoned these five hindrances imperfections of awareness that weaken discernment then, quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. "This, brahman, is called a footprint of the Tathagata, a scratch mark of the Tathagata, a tusk slash of the Tathagata, but a disciple of the

not conclude. yet, that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. Again brahmin, the bhikkhu overcomimng thoughts and thought processes, the mind internally appeased, brought to a single point, without thoughts and thought processes and with joy and pleasantness born of concentration attained to abides in the second jhna. To this is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. Again, brahmin, the bhikkhu with equanimity to joy and detachment abides mindful and aware, and experiencing pleasantness with the body attained to abides in the third jhna. To this the noble ones say abiding in pleasanatness mindful of equanimity. This is called the footprint of the Thus Gone

viharanta abhijjhdomanass ppak akusal dhamm anvssaveyyu. Tassa savarya paipajjati, rakkhati sotindriya sotindriye savara pajjati.Ghnena gandha ghyitv na nimittaggh hoti nnubyajanaggh. Yatvdhikaraamena ghnindriya asavuta viharanta abhijjh domanass ppak akusal dhamm anvssaveyyu tassa savarya paipajjati, rakkhati ghnindriya ghnindriye savara pajjati. Jivhya rasa syitv na nimittaggh hoti nnubyajanaggh. Yatvdhikaraamena jivihindriya asavuta viharanta abhijjh domanass ppak akusal dhamm anvssaveyyu. Tassa savarya paipajjati, rakkhati jivhindriya jivhindriye savara pajjati.Kyena phohabba phusitv na nimittaggh hoti nnubyajanaggh. Yatvdhikaraamena kyindriya asavuta viharanta abhijjh domanass ppak akusal dhamm anvssaveyyu. Tassa savarya paipajjati, rakkhati kyindriya kyindriye savara pajjati. Manas dhamma viya na

noble ones would not yet come to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.' "Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation internal assurance. "This, too, is called a footprint of the Tathagata, a scratch mark of the Tathagata, a tusk slash of the Tathagata, but a disciple of the noble ones would not yet come to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.' "Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a

One, the dwelling of the Thus gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the community of bhikkhus have gone the right path. Again, brahmin, the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness, and mindfulness purified with equanimity attained to abides in the fourth jhna. Brahmin. This also, is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the community of bhikkhus has gone the right path.

When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the knowledge

nimittaggh hoti nnubyajanaggh. Yatvdhikaraamena manindriya asavuta viharanta abhijjh domanass ppak akusal dhamm anvssaveyyu. Tassa savarya paipajjati, [PTS Page 181] [\q 181/] rakkhati manindriya manindriye savara pajjati. So imin ariyena indriyasavarena samanngato ajjhatta abysekasukha paisavedeti. --------------------1.Yena - sy,[PTS 2.] Evameva bhikkhu machasa, sy,[PTS] [BJT Page 440] [\x 440/] 22. So abhikkante paikkante sampajnakr hoti, lokite vilokite sampajnakr hoti, sammijite pasrite sampajnakr hoti, saghipattacvaradhrae sampajnakr hoti, asite pte khyite syite sampajnakr hoti, uccrapassvakamme sampajnakr hoti, gate hite nisinne sutte jgarite bhsite tuhbhve sampajnakr hoti. 23. So imin ca ariyena slakkhandhena samanngato imin ca ariyena indriyasavarena samanngato imin ca ariyena satisampajaena

pleasant abiding.' "This, too, is called a footprint of the Tathagata, a scratch mark of the Tathagata, a tusk slash of the Tathagata, but a disciple of the noble ones would not yet come to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.' "Then, with the abandoning of pleasure and pain as with the earlier disappearance of elation and distress he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. "This, too, is called a footprint of the Tathagata, a scratch mark of the Tathagata, a tusk slash of the Tathagata, but a disciple of the noble ones would not yet come to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.' The Three Knowledges

of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There, I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there, is born here. Thus with all modes and all details manifold previous births are recollected. Brahmin, this too is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet, the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proiclaimed, the Community of bhikkhus has

samanngato vivitta sensana bhajati araa rukkhamla pabbata kandara giriguha susna vanapattha abbhoksa pallapuja. 24. So pacchbhatta piapta paikkanto nisdati pallaka bhujitv uju kya paidhya parimukha sati upahapetv. So abhijjha loke pahya vigatbhijjhena cetas viharati. Abhijjhya citta parisodheti. Bypdapadosa pahya abypannacitto viharati sabbapabhtahitnukamp. Bypdapados citta parisodheti. Thnamiddha pahya vigatathnamiddho viharati lokasa sato sampajno. Thnamiddh citta parisodheti. Uddhaccakukkucca pahya anuddhato viharati ajjhatta vpasantacitto. Uddhaccakukkucc citta parisodheti. Vicikiccha pahya tiavicikiccho viharati akathakath kusalesu dhammesu. Vicikicchya citta parisodheti. 25. So ime paca nvarae pahya cetaso upakkilese paya dubbalkarae, vivicceva kmehi vivicca akusalehi dhammehi savitakka

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives.[3] He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting,] 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details. "This, too, is called a footprint of the Tathagata,

gone the right path.

When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly. Saw them arising in good and bad states according to their actions: These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing. Brahmin, this too is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude

savicra vivekaja ptisukha pahama jhna1 upasampajja viharati. Idampi vuccati brhmaa, tathgatapada itipi, tathgatanisevita itipi, tathgatrajita2 itipi. Na tveva tva ariyasvako niha gacchati: 'sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasagho'ti. -------------------1. Pahamajjhna - smu. 2. Tathgatarajita - smu. 1-2 [BJT Page 442] [\x 442/] 26. Puna ca para brhmaa, bhikkhu vitakkavicrna vpasam ajjhatta sampasdana cetaso ekodibhva avitakka avicra samdhija ptisukha dutiya jhna1 upasampajja viharati. Idampi vuccati brhmaa, tathgatapada itipi, tathgatanisevita itipi, tathgatrajita itipi. Na tveva tva ariyasvako [PTS Page 182] [\q 182/] niha gacchati: 'sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasagho'ti.

a scratch mark of the Tathagata, a tusk slash of the Tathagata, but a disciple of the noble ones would not yet come to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.' "With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees by means of the divine eye, purified and surpassing the human beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views with the break-up of the

yet, that the Blessed One is rightfully enlightened. The Teaching of the Blessed One is well proclaimed, the Community of bhikkhus has gone the right path.

When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the destruction of desires. Knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness, this is the path to the cessation of unpleasantness, as it really is. Knows these are desires, these are the arising of desires, these are the cessation of desires, and this is the path, to the cessation of desires as it really is. Brahmin, this too is called the footprint of the Thus Gone One, the home of the Thus Gone One, the delight of the Thus Gone One. The noble disciple at this point concludes, the Blessed One is rightfully enlightened. The Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. When he knows this and sees this, his mind

27. Puna ca para brhmaa, bhikkhu ptiy ca virg upekkhako ca viharati sato ca sampajno, sukhaca kyena paisavedeti. Ya ta ariy cikkhanti: 'upekkhako satim sukhavihr'ti tatiya jhna upasampajja viharati. Idampi vuccati brhmaa, tathgatapada itipi, tathgatanisevita itipi, tathgatrajita itipi. Na tveva tva ariyasvako niha gacchati: 'sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato savakasagho'ti. 28. Puna ca para brhmaa, bhikkhu sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassna atthagam2 adukkha asukha upekkhsatiprisuddhi catuttha jhna upasampajja viharati. Idampi vuccati brhmaa tathgatapada itipi, tathgatanisevita itipi, tathgatrajita itipi. Na tveva tva ariyasvako niha gacchati: 'sammsambuddho bhagav, svkkhto bhagavat dhammo,supaipanno bhagavato svakasagho 'ti. 29. So eva samhite citte parisuddhe

body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus by means of the divine eye, purified and surpassing the human he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. "This, too, is called a footprint of the Tathagata, a scratch mark of the Tathagata, a tusk slash of the Tathagata, but a disciple of the noble ones would not yet come to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.'

is released from sensual desires. It's released from the desires to be, and from desires of ignorance. [2] When released knows, am released, knowledge arose, birth is destroyed, the holy life is lived to the end. What should be done is done, there is nothing more to wish. Brahmin, this too is called the footprint of the Thus Gone One, the home of the Thus Gone One, the delight of the Thus Gone One. The noble disciple at this point concludes, the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. Brahmin, in this manner, the simile of the footprint of the Blessed One is complete.

Then the brahmin Jnussoni said, good Gotama, now I know, it is like something overturned is reinstalled, something covered is made manifest, it is as the path is told to one who has lost his way, as an oil lamp was lighted for those who have eyes to see forms. Thus good Gotama has explained the Teaching in various ways. Now I

pariyodte anagae vigatpakkilese mudubhte kammaniye hite nejappatte3 pubbenivsnussatiya citta abhininnmeti. So anekavihita pubbenivsa anussarati: seyyathda- ekampi jti dvepi jtiyo tissopi jtiyo catassopi jtiyo pacapi jtiyo dasapi jtiyo vsatimpi jtiyo tisampi jtiyo cattrsampi jtiyo pasampi jtiyo jtisatampi jtisahassampi jtisatasahassampi, anekepi savaakappe anekepi vivaakappe anekepi savaavivaakappe, 'amutrsi eva nmo eva gotto evavao evamhro eva sukhadukkhapaisaved evamyupariyanto,---------------------1.Dutijjhna- smu 2. Atthagam - smu. 3 nejjappatte-smu. [BJT Page 444] [\x 444/] So tato cuto amutra upapdi, tatrpsi evanmo evagotto eva vao evamhro eva sukhadukkhapaisaved evamyupariyanto, so tato cuto idhpapanno'ti. Iti skra sauddesa anekavihita pubbenivsa anussarati, idampi vuccati

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' "This, too, is called a footprint of the Tathagata, a scratch mark of the Tathagata, a tusk slash of the Tathagata. A disciple of the noble ones has not yet come to conclusion, but he comes to the conclusion,[4] 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.'[5] "His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the

take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May Ibe remembered as a lay disciple from today until life lasts.

[1] Experiences the untouched pleasure of the mental faculties ' ajjhattam abysekasukha pa. tisa vedeti' A person who controls the mental faculties aims to experience this pleasure, with much pressure, that is his mind should not change on account of any data that come through the six spheres of mental contact. When the bhikkhu becomes an 'arahant ' a perfected one this becomes a constant pleasure to him. Whatever the circumstance may be his mind does not change on account of a contact at one or the other door of the mental faculties.

[2] Is released from the desires of ignorance. 'avijjsavpi citta vimuccati' The desires of ignorance always come through the six spheres of contact. Whatever data we collect through seeing,hearing, smelling, tasting, touch of the

brhmaa, tathgatapada itipi, tathgatanisevita itipi, tathgatrajita itipi. Na tveva tva ariyasvako niha gacchati: 'sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasagho'ti. [PTS Page 183] [\q 183/] 30. So eva samhite citte parisuddhe pariyodte anagae vigatpakkilese mudubhte kammaniye hite nejappatte sattna cutpaptaya citta abhininnmeti. So dibbena cakkhun visuddhena atikkantamnusakena satte passati cavamne upapajjamne, hne pate suvae dubbae sugate duggate yathkammpage satte pajnti: 'ime vata bhonto satt kyaduccaritena samanngat vacduccaritena samanngat manoduccaritena samanngat ariyna upavdak micchdihik micchdihikammasamdn, te kyassa bhed parammara apya duggati vinipta niraya upapann, ime v pana bhonto satt kyasucaritena samanngat vacsucaritena samanngat manosucaritena samanngat

fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' "This, too, is called a footprint of the Tathagata, a scratch mark of the Tathagata, a tusk slash of the Tathagata, and it is here that a disciple of the noble ones has come to conclusion: 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Sangha of the Blessed One's disciples has practiced rightly.'" When this was said, Janussonin the brahman said to the Blessed One: "Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One through many lines of reasoning made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and

body, and cognizing ideas, we take that data as agreeable, pleasnt, and mine, and this is called ignorance.

ariyna anupavdak sammdihik sammdihikammasamdn, te kyassa bhed parammara sugati sagga loka upapann'ti. Iti dibbena cakkhun visuddhena atikkantamnusakena satte passati cavamne upapajjamne hne pate suvae dubbae sugate duggate, yathkammpage satte pajnti. Idampi vuccati brhmaa, tathgatapada itipi, tathgatanisevita itipi, tathgatrajita itipi. Na tveva tva ariyasvako niha gacchati: 'sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipasanno bhagavato svakasagho'ti 31. So eva samhite citte parisuddhe pariyodte anagae vigatpakkilese mudubhte kammaniye hite nejappatte savna khayaya citta abhininnmeti. [BJT Page 446] [\x 446/] So ida dukkhanti yathbhta pajnti, aya dukkhasamudayoti yathbhta pajnti, aya dukkhanirodhoti yathbhta pajnti, aya dukkhanirodhagmin paipadti yathbhta pajnti, ime savti yathbhta pajnti,

to the Community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life." Notes 1.The Thai version of the Canon here reads va.lavaabhirathena, which seems to be a mixture of two readings recognized in the PTS Dictionary:va.labhi-rathena, "in a roofed chariot"; and va.lavaa-rathena, "in a chariot drawn by mares." 2.Vacchayana is Pilotika's clan name. 3.Lit: previous homes. 4.This is a pun. For an explanation, see the next note. 5.This stage in the practice would seem to correspond to reaching stream-entry, inasmuch as one of the standard definitions of stream-entry is direct vision of the four noble truths. It is also the stage at which one reaches unwavering conviction in the Buddha, Dhamma, and Sangha. The sentence stating that the stream-enterer has come to a conclusion without coming to

aya savasamudayoti yathbhta pajnti, aya savanirodhoti yathbhta pajnti, aya savanirodhagmin paipadti yathbhta pajnti. Idampi vuccati brhmaa, tathgatapada itipi, tathgatanisevita itipi, tathgatrajita itipi. Na tveva tva ariyasvako niha gato hoti. Api ca kho niha gacchati: sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasaghoti. 32. Tassa eva jnato eva passato kmasvpi citta [PTS Page 184] [\q 184/] vimuccati, bhavsavpi citta vimuccati, avijjsavpi citta vimuccati, vimuttasmi vimuttamiti a hoti. Kh jti, vusita brahmacariya, kata karaya, npara itthattyti pajnti. Idampi vuccati brhmaa, tathgatapada itipi, tathgatanisevita itipi, tathgatrajita itipi. Ettvat kho brhmaa, ariyasvako niha gato hoti: 'sammsambuddho bhagav, svkkhto bhagavat dhammo, supaipanno bhagavato svakasagho'ti. Ettvat brahmaa, hatthipadopamo vitthrena paripro hotti.

conclusion is a play on words. The idiomatic expression for coming to a conclusion ni.t.tha.m gacchati can also mean coming to a finish, reaching completion, or coming to an end. To distinguish these two meanings, the text here uses the form ni.t.tha.ngatoto mean having come to a finish, and ni.t.tha.m gacchati to mean coming to a conclusion. This particular way of distinguishing the meanings, however, is not adhered to consistently across the Canon. On the one hand, Dhp 351 like this sutta uses the word ni.t.tha.ngato to describe an arahant. On the other, a series of suttas beginning at AN 6.131 (AN 6.124 in the Thai numbering), some lay disciples are each described as tathaagate ni.t.tha.ngato, which could either mean that they have come to a definite conclusion about the Tathagata or that they have finished their training under the Tathagata. Some of the disciples named in these suttas such as Citta, Mahanama, Ugga, Anathapindika, and Jivaka

33. Eva vutte jussoi brhmao bhagavanta etadavoca: 'abhikkanta bho gotama, abhikkanta bho gotama, seyyathpi bho gotama, nikkujjita v ukkujjeyya, paicchanna v vivareyya, mhassa v magga cikkheyya, andhakre v telapajjota dhreyya: 'cakkhumanto rpni dakkhint'ti. Evameva bhot gotamena anekapariyyena dhammo paksito esha bhavanta1 gotama saraa gacchmi, dhammaca bhikkhusaghaca. Upsaka ma bhava gotamo dhretu ajjatagge pupeta saraa gatanti2. Cahatthipadopamasutta sattama.3 ---------------------1. Bhagavanta-sy. 2. Saraagatanti-[PTS 3.] Niha sattama-sy.

Komarabhacca are, in other parts of the Canon, described as stream-winners or non-returners. However, the description of their attainment here contains a mixture of terms, some normally associated with stream-entry, some with arahantship. The pattern of the suttas is this: "Endowed with six qualities, Tapussa the householder has come to conclusion in the Tathagata, seen the deathless, and goes about having realized the deathless. Which six? Verified confidence in the Buddha, verified confidence in the Dhamma, verified confidence in the Sangha, noble virtue, noble knowledge, noble release." Of these six qualities, the first four are normally associated with stream-entry, the last two with arahantship. It may be that the last two are meant here in a non-technical sense, which would mean thatni.t.tha.ngato here means simply coming to a definite conclusion about the Tathagata. AN 10.63 plays with the two meanings of ni.t.tha in another way. The Buddha describes ten types of individuals, all of whom, he says,

are "ni.t.tha.ngataa in me." In this case, ni.t.t.ha.ngato would simply mean having come to a definite conclusion. Of the ten types, he adds, theni.t.thaa or completion of the training of five occurs (or will occur) here in the human realm, the ni.t.thaa of five occurs away from here. In the first five, he includes three types of stream-winners, once-returners (this item is omitted from the PTS translation), and those who attain arahantship in the present life. In the latter five, he includes five types of non-returners. Thus, as with the suttas in AN VI, ni.t.tha.ngato here means simply coming to a definite conclusion about the Tathagata. And the lack of consistency surrounding this term in the suttas suggests that it is not a technical term. This would confirm the impression the two meanings ofni.t.tha are used more as an opportunity for word play, a game in which inconsistency is not a vice. For more on word play in the Canon, see The Atthakavagga: An Introduction.

38 Meghiya Sutta (AN 9.3) [2 english translations]

Aguttaranikyo/ Navakaniptapi/ 1. Pahamapasaka/ 1. Sambodhivaggo/ 3. Meghiyasutta (AN 9. 1. 1. 3) Aguttara Nikya / Navakanipta Pahamapasaka/ 001. Sambodhivaggo Section on enlightenment3. Meghiyasutta Venerable Meghiya by Sister Upalavanna 3. Eka samaya bhagav clikya viharati clikpabbate. Tena kho pana samayena yasm meghiyo bhagavato upahko hoti. Atha kho yasm meghiyo yena bhagav tenupasakami; upasakamitv bhagavanta abhivdetv ekamanta ahsi. Ekamanta hito kho yasm meghiyo bhagavanta etadavoca icchmaha, bhante, jantugma [jatugma (s. aha., sy. aha.), jattugma (ka. ahakathyampi phantara)] piya pavisitu nti. Yassa dni tva, meghiya, kla maas ti. Then venerable Meghiya putting on robes in the morning taking bowl and Atha kho yasm meghiyo pubbahasamaya nivsetv pattacvaramdya jantugma piya pvisi. Jantugme piya caritv pacchbhatta piaptapaikkanto yena kimikya nadiy tra tenupasakami. Addas kho yasm meghiyo kimikya nadiy tre jaghvihra [jaghavihra (sy. ka.)] anucakamamno anuvicaramno ambavana psdika ramaya. Disvnassa etadahosi psdika vatida ambavana ramaya, ala vatida kulaputtassa padhnatthikassa padhnya. Sace ma bhagav anujneyya, robes went the alms round in his native village, returning from the alms round and after the meal was over he approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, he came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort." Meghiya, do as you think is fit." 001.03. At one time The Blessed One was living on the Calika rock in Calika. At that time venerable Meghiya attended on The Blessed One. Then venerable Meghiya approached The Blessed One, worshipped, stood on a side and said: "Venerable sir, I desire to go to my native village for the alms round" refer to attached file PTS_AN The Book of the Gradual Sayings 4 (Woodward)_Meg hiyasutta

gaccheyyha ima ambavana padhny ti.

Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said:

Atha kho yasm meghiyo yena bhagav tenupasakami; upasakamitv bhagavanta abhivdetv ekamanta nisdi. Ekamanta nisinno kho yasm meghiyo bhagavanta etadavoca idhha, bhante, pubbahasamaya nivsetv pattacvaramdya jantugma piya pvisi. Jantugme piya caritv pacchbhatta piaptapaikkanto yena kimikya nadiy tra tenupasakami. Addasa kho aha, bhante, kimikya nadiy tre jaghvihra anucakamamno anuvicaramno ambavana psdika ramaya. Disvna me etadahosi psdika vatida ambavana ramaya. Ala vatida kulaputtassa padhnatthikassa padhnya. Sace ma bhagav anujneyya, gaccheyyha ima ambavana padhny ti. Sace ma bhagav anujneyya, gaccheyyha ta ambavana padhny ti. gamehi tva, meghiya! Ekakamhi [ekakamh (s. p.)] tva [vata (ka.)] yva aopi koci bhikkhu gacchat ti [dissatti (sabbattha, kyampi phantara), gacchatti, dissatti (kya phantarni)]. For the second time venerable Meghiya said to The Blessed One: Venerable sir, The Blessed One has nothing more to do. As for me, there is something more for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango Dutiyampi kho yasm meghiyo bhagavanta etadavoca bhagavato, bhante, natthi kici uttari karaya, natthi katassa paicayo. Mayha kho pana, bhante, atthi uttari karaya, atthi katassa paicayo. Sace ma bhagav anujneyya, gaccheyyha ta ambavana padhny ti. gamehi tva, meghiya, ekakamhi tva y va aopi koci bhikkhu For the third time venerable Meghiya said to The Blessed One: Venerable sir, The Blessed One has nothing more to do. As for me, there orchard for making effort." Meghiya, wait! I am by myself, wait until another bhikkhu comes" The Blessed One said: Meghiya, wait! I am by myself, wait until another bhikkhu comes" Venerable sir, I put on robes in the morning, took bowl and robes and went the alms round in my native village. Returning from the alms round and after the meal was over I approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, I came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort."

gacchat ti.

is something more, for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango

Tatiyampi kho yasm meghiyo bhagavanta etadavoca bhagavato, bhante, natthi kici uttari karaya, natthi katassa paicayo. Mayha kho pana, bhante, atthi uttari karaya, atthi katassa paicayo. Sace ma bhagav anujneyya, gaccheyyha ta ambavana padhny ti. Padhnanti kho, meghiya, vadamna kinti vadeyyma! Yassa dni tva, meghiya, kla maas ti.

orchard to make effort."

Meghiya, when you say it's to make effort, what shall I say! Do as you think is fitting."

Then venerable Meghiya getting up from his seat worshipped and circumambulated The Blessed One, and approached and entered the

Atha kho yasm meghiyo uhysan bhagavanta abhivdetv padakkhia katv yena ta ambavana tenupasakami; upasakamitv ta ambavana ajjhoghetv aatarasmi rukkhamle divvihra nisdi. Atha kho yasmato meghiyassa tasmi ambavane viharantassa yebhuyyena tayo ppak akusal vitakk samudcaranti, seyyathida kmavitakko, bypdavitakko, vihisvitakko. Atha kho yasmato meghiyassa etadahosi acchariya vata bho, abbhuta vata bho! Saddhya ca vatamh agrasm anagriya pabbajit; atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt kmavitakkena, bypdavitakkena, vihisvitakken ti.

mango orchard, and sat under a certain tree to spend the day. When venerable Meghiya was abiding in that mango orchard, three evil demeritorious thoughts assailed him constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to venerable Meghiya: `It is wonderful and surprising I left home and became homeless out of faith. Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness"

Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said:

Atha kho yasm meghiyo yena bhagav tenupasakami; upasakamitv bhagavanta abhivdetv ekamanta nisdi. Ekamanta nisinno kho yasm meghiyo bhagavanta etadavoca

Here, venerable sir, when I was abiding in that mango orchard, three evil demeritorious thoughts assailed me constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to me: `It is

wonderful and surprising I left home and became homeless out of faith. Idha mayha, bhante, tasmi ambavane viharantassa yebhuyyena tayo ppak akusal vitakk samudcaranti, seyyathida kmavitakko, bypdavitakko, vihisvitakko. Tassa mayha, bhante, etadahosi acchariya vata bho, abbhuta vata bho! Saddhya ca vatamh agrasm anagriya pabbajit; atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt kmavitakkena, bypdavitakkena, vihisvitakkenti . Meghiya, it is immaturity. The maturity of five things lead to the release of mind. What five? Here, Meghiya the bhikkhu becomes a spiritual friend, a good associate with good friendship. Meghiya, for the mind, immature for release this is the first thing leading to maturity. Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness.'"

Aparipakkya, meghiya, cetovimuttiy paca dhamm paripakkya savattanti. Katame paca? Idha, meghiya, bhikkhu kalyamitto hoti kalyasahyo kalyasampavako. Aparipakkya, meghiya, cetovimuttiy aya pahamo dhammo paripakkya savattati.

Again, Meghiya, the bhikkhu becomes virtuous restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault he observes the rules. Meghiya, for the mind, immature for release this is the second thing leading to maturity ...

Puna capara, meghiya, bhikkhu slav hoti, ptimokkhasavarasavuto viharati cragocarasampanno aumattesu vajjesu bhayadassv, samdya sikkhati sikkhpadesu. Aparipakkya, meghiya, cetovimuttiy aya dutiyo dhammo paripakkya savattati.

Again, Meghiya, the bhikkhu becomes a quick and easy gainer for nothing of such talk about austere penances, providing explanations of the mind's activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release Meghiya, for the

Puna capara, meghiya, yya kath abhisallekhik cetovivaraasappy, seyyathida appicchakath santuhikath pavivekakath asasaggakath vriyrambhakath slakath samdhikath pakath vimuttikath vimuttiadassanakath, evarpiy kathya

mind, immature for release this is the third thing leading to maturity.

Again, friends, the bhikkhu abides with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm

nikmalbh hoti akicchalbh akasiralbh. Aparipakkya, meghiya, cetovimuttiy aya tatiyo dhammo paripakkya savattati.

endeavour of not giving up the main aim in meritorious things. Meghiya, for the mind, immature for release this is the fourth thing leading to maturity.

Puna capara, meghiya, bhikkhu raddhavriyo viharati akusalna dhammna pahnya, kusalna dhammna upasampadya, thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkya, meghiya, cetovimuttiy aya catuttho dhammo paripakkya savattati. Again, Meghiya, the bhikkhu becomes wise endowed with wisdom about the rising and fading nature of the five holding masses, for the noble penetration to rightfully end unpleasantness. Meghiya, for the mind, immature for release this is the fifth thing leading to maturity. Puna capara, meghiya, bhikkhu paav hoti udayatthagminiy paya samanngato ariyya nibbedhikya samm dukkhakkhayagminiy. Aparipakkya, meghiya, cetovimuttiy aya pacamo dhammo paripakkya savattati. Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, to become virtuous restrained in the higher code of rules, to conduct himself observing the rules, seeing fear in the slightest fault. Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa slav bhavissatipe. samdya sikkhissati sikkhpadesu . Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, for a quick and easy gain for nothing of such talk about austere penances, providing explanations of the mind's activities Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa yya kath abhisallekhik cetovivaraasappy, seyyathida appicchakathpe vimuttiadassanakath, evarpiy kathya nikmalbh bhavissati akicchalbh akasiralbh . Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to abide with aroused effort, to dispel such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release.

 Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa raddhavriyo viharissatipe anikkhittadhuro kusalesu dhammesu .

demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things.

Bhikkhus, from a spiritual friend; a good association and good friendship Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa paav bhavissatipe sammdukkhakkhayagminiy . is desirable to the bhikkhu to become wise, endowed with wisdom about the rising and fading nature of the five holding masses for the noble penetration to rightfully end unpleasantness.

Tena ca pana, meghiya, bhikkhun imesu pacasu dhammesu patihya cattro dhamm uttari bhvetabb asubh bhvetabb rgassa pahnya, mett bhvetabb bypdassa pahnya, npnassati bhvetabb vitakkupacchedya, aniccasa bhvetabb asmimnasamugghtya. Aniccasaino, meghiya, anattasa sahti. Anattasa asmimnasamugghta pputi diheva dhamme nibbna nti. Tatiya.

Bhikkhus, the bhikkhu established in these five things should further develop four things. -to dispel greed loathing should be developed, to dispel anger lovingkindness should be developed, to cut up thoughts, in and out breathing should be developed, to root out the measuring `I be', the perception of impermanence should be developed. Bhikkhus, to one developed in the perception of impermanence, the perception of no self gets established. One with the perception of no-self completely destroys the perception `I be' and here and now enjoys extinction.

39 Nvaraa Sutta (AN 9.64) [3 english translations]

Aguttaranikyo/ Navakaniptapi/ 2. Dutiyapasaka/ (7) 2. Satipahnavaggo / 2. Nvaraa satipahna sutta (AN 9. 2. 2. 2) Pacimni bhikkhave nvarani. Katamni paca: Kmacchandanvaraa, vypdanvaraa, thnamiddhanvaraa, [PTS Page 458] [\q 458/] uddhaccakukkuccanvaraa, vicikicchnvaraa. Imni kho bhikkhave paca nvarani. Imesa kho bhikkhave pacanna nvarana pahnya cattro satipahn bhvetabb. Katame cattro: Idha bhikkhave bhikkhu kye kynupass viharati tp sampajno satim vineyya loke abhijjhdomanassa. Vedansu vedannupass viharati tp sampajno satim vineyya loke abhijjhdomanassa. Citte cittnupass viharati tp sampajno satim vineyya loke "To abandon these five hindrances, one should develop the four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself ardent, alert, & mindful putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves ardent, alert, & mindful Here, the bhikkhu abides mindful and aware reflecting the body in the body to dispel covetousness and displeasure in the world The bhikkhu abides mindful and aware reflecting feelings in feelings, ... re ... the mental states in Bhikkhus, to dispel these five obstructions the four establishments of mindfulness should be developed. What four? "Monks, there are these five hindrances. Which five? Sensual desire as a hindrance, ill will as a hindrance, sloth & drowsiness as a hindrance, restlessness & anxiety as a hindrance, and uncertainty as a hindrance. These are the five hindrances. The obstructions sensual interest, anger, sloth and torpor, restlessnes and worry and doubts. Bhikkhus, these five are obstructions. Nivarana Sutta: Hindrances Thanissaro Bhikkhu 2002 Aguttara Nikya 007. Satipahnavaggo The section on establishing mindfulness 2. Nvaraasutta Obstructions by Sister Upalavanna PTS_AN The Book of the Gradual Sayings 4 (Woodward)-Nva raa satipahna sutta

007.02. Bhikkhus, these five are obstructions. What five?

refer to attached file

abhijjhdomanassa. Dhammesu dhammnupass viharati tp sampajno satim vineyya loke abhijjhdomanassa. Imesa kho bhikkhave pacanna nvarana pahnya ime cattro satipahn bhvetabbti.

putting aside greed & distress with reference to the world. To abandon the five hindrances, one should develop these four frames of reference."

the mind ... re ... and thoughts in the Teaching, to dispel covetousness and displeasure in the world. Bhikkhus, to dispel these five obstructions, these four establishments of mindfulness should be developed."

40 Uttiya Sutta (AN 10.95) [3 english translations]

Aguttaranikyo/ Dasakaniptapi/ 2. Dutiyapasaka/ (10) 5. Uplivaggo/ 5. Uttiya sutta (AN 10. 2. 5. 5) Uttiya Sutta: To Uttiya Thanissaro Bhikkhu 2008 Aguttara Nikya 010. Uplivaggo The Section on Upali5. Uttiyasutta The wandering ascetic Uttiya by Sister Upalavanna Atha kho uttiyo paribbjako yena bhagav tenupasakami. Upasakamitv bhagavat saddhi sammodi. Sammodanya katha srya vtisretv ekamanta nisdi. Ekamanta nisinno kho uttiyo paribbjako bhagavanta etadavoca: Then Uttiya the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "Master Gotama, is it the case that 'The cosmos Kinnukho bho gotama sassato loko, idameva sacca moghamaanti? is eternal: Only this is true; anything otherwise is worthless'?" "Uttiya, I haven't declared that 'The cosmos is Avykata kho eva uttiya may 'sassato loko, eternal: Only this is true; anything otherwise is Uttiya, I have not declared, the world is eternal. This is the truth, all else is false. Does good Gotama say, the world is not Does good Gotama say, the world is eternal. This is the truth, all else is false? 95. he wandering ascetic Uttiya approached The Blessed One, exchanged friendly greetings, sat on a side and said: refer to attached file PTS_AN The Book of the Gradual Sayings (Woodward)Uttiya sutta

idameva sacca, moghamaanti'?

worthless.'" "Very well, then, Master Gotama, is it the case

eternal. This is the truth, all else is false? Uttiya, I have not declared that either, the world is eternal. This is the truth, all else is false. `Does good Gotama say, the world is limited. This is the truth, all else is false? Uttiya, I have not declared, the world is limited. This is the truth, all else is false. Does good Gotama say, the world is not limited ... re ... the soul and body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death. This is the truth, all else is false? Uttiya, I have not declared that either, the Thus Gone One neither is nor is not after death. This is the truth, all else is false.

K pana bho gotama 'asassato loko, ida meva sacca moghamaanti'?

that: 'The cosmos is not eternal: Only this is true; anything otherwise is worthless'?" "Uttiya, I haven't declared that 'The cosmos is

Etampi kho uttiya avykata may 'asassato loko, idameva sacca moghamaanti'?

not eternal: Only this is true; anything otherwise is worthless.'" "Very well, then, Master Gotama, is it the case

Kinn kho bho gotama antav loko, idameva sacca moghamaanti? Ta jva ta sarra idameva sacca moghamaanti? Aa jva, aa sarra idameva sacca moghamaanti? Hoti tathgato parammara idameva sacca moghamaanti? Hoti ca na hoti ca tathgato parammara idameva sacca moghamaanti? Neva hoti na nahoti tathgato parammara, idameva sacca moghamaanti?

that 'The cosmos is finite... The cosmos is infinite... The soul & the body are the same... The soul is one thing and the body another... After death a Tathagata exists... After death a Tathagata does not exist... After death a Tathagata both does & does not exist... After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless'?" "Uttiya, I haven't declared that 'After death a Tathagata neither does nor does not exist: Only

Etampi kho uttiya avykata may 'neva hoti na nahoti tathgato parammara, idameva sacca moghamaanti.

this is true; anything otherwise is worthless.'" "But, Master Gotama, on being asked, 'Is it the case that "The cosmos is eternal: Only this is true; anything otherwise is worthless"?' you

[BJT Page 348] [\x 348/]

inform me, 'Uttiya, I haven't declared that "The cosmos is eternal: Only this is true; anything

Good Gotama, when asked does good Gotama say, the world is eternal, this is the truth, all else is false. It was said it is not declared by me, The world is eternal, this is the truth all else is false. When asked does good Gotama say, the world is not eternal, this is the truth, all else is false. It was said it is not declared by me, The world is not eternal, this is the truth all else is false. When asked does good Gotama say, the world is limited, ... re ... not limited, ... re ... the soul and the body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death, ... re ... the Thus Gone One neither is nor is not after death. This is the truth, all else is false. It was said it is not declared by me either. The Thus Gone One neither is nor is not after death, this is the truth all else is false. Then what indeed does good Gotama declare?

Kinnu kho bho gotama sassato loko idameva sacca moghamaanti iti puho samno 'avykata kho eta uttiya may sassato loko idameva sacca moghamaanti' vadesi.

otherwise is worthless."' On being asked, 'Is it the case that "The cosmos is not eternal... The cosmos is finite... The cosmos is infinite... The soul & the body are the same... The soul is one thing and the body another... After death a

Kimpana bho gokama asassato loko idameva sacca moghamaani iti puho samno etampi kho uttiya avykata may 'asassato loko idameva sacca moghamaanti'' vadesi.

Tathagata exists... After death a Tathagata does not exist... After death a Tathagata both does & does not exist... After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless"?' you inform

Kinn kho bho gotama antav loko idameva sacca moghamaanti iti puho samno 'etampi kho uttiya abykata may antav loko idameva sacca moghamaanti vadesi. Anantav loko idameva sacca moghamaanti iti puho samno 'etampi kho uttiya abykata may anantav loko idameva sacca moghamaanti vadesi. Ta jva ta sarra idameva sacca moghamaanti iti puho [PTS Page 194] [\q 194/] samno 'etampi kho uttiya abykata may ta jva ta sarra

me, 'Uttiya, I haven't declared that "After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless."' Now is there anything you have declared?" "Uttiya, having directly known it, I teach the Dhamma to my disciples for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding." "And, Master Gotama, when having directly

idameva sacca moghamaanti vadesi. Aa jva aa sarra idameva sacca moghamaanti iti puho samno 'etampi kho uttiya abykata may aa jva aa sarra idameva sacca moghamaanti vadesi. Hoti tathgato parammara idameva sacca moghamaanti iti puho samno 'etampi kho uttiya abykata may hoti tathgato parammara idameva sacca moghamaanti vadesi. Na hoti tathgato parammara idameva sacca moghamaanti iti puho samno 'etampi kho uttiya abyta may na hoti tathgato parammara idameva sacca moghamaanti' vadesi. Hoti ca na hoti ca tathgato parammara idameva sacca moghamaanti iti puho samno 'etampi kho uttiya abykata may hoti ca na hoti ca tathgato parammara idameva sacca moghamaanti' vadesi. Neva hoti na na hoti tathgato parammara idameva sacca moghamaanti iti puho samno 'etampi kho uttiya abykata may neva hoti na na hoti tathgato parammara idameva sacca

known it, you teach the Dhamma to your disciples for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding, will all the cosmos be led [to release], or a half of it, or a third?" When this was said, the Blessed One was silent. Then the thought occurred to Ven. Ananda: "Don't let Uttiya the wanderer acquire the evil viewpoint that, 'When I asked him an all-encompassing question, Gotama the contemplative faltered and didn't reply. Perhaps he was unable to.' That would be for his long-term harm & suffering." So he said to Uttiya, "In that case, my friend, I will give you an analogy, for there are cases where it is through the use of analogy that intelligent people can understand the meaning of what is being said. "Uttiya, suppose that there were a royal frontier fortress with strong ramparts, strong walls & arches, and a single gate. In it would be a wise,

Uttiya, I declare the Teaching having realized by meself, to my disciples for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction. When good Gotama declares the Teaching having realized by himself to the disciples, for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction, is all the world or half the world or one third of it led away? When this was asked The Blessed One became silent. Then it occured to venerable nanda The wandering ascetic overcome by this evil view asks a question from the completely exalted one, the question does not go home, it is not explained, it becomes incapable to be answered. It will be for Uttiya's unpleasantness for a long time.

moghamaanti vadesi. Atha kicarahi bhot gotamena vykatanti?

competent, & knowledgeable gatekeeper to keep out those he didn't know and to let in those he did. Patrolling the path around the city, he

Then venerable nanda said to the wandering ascetic: Friend, I will give you a comparison, for some wise ones understand the meaning when a comparison is given. To a neighbouring city there is a deep moat and a high wall with a single gate and a wise gate keeper who stops the unknown and allows the known to enter. He encircles round the city wall and does not see a single entrance or a hole so far as a cat to enter. The knowledge does not arise to him: This much enters the city or this much leaves the city. Yet he knows, all that enter or leave the city have to leave or enter through this gate. In the same manner, the Thus Gone One is not eager whether all are led away from the world, half or one third is led away from the world. It occurs to the Thus Gone One: `Whoever was led away, are led away and will be led away from the world, they all dispel the

Abhiya kho aha uttiya svakna dhamma desemi sattna visuddhiy sokapariddavna samatikkamya dukkhadomanassna atthagamya yassa adhigamya nibbnassa saccikiriyyti.

wouldn't see a crack or an opening in the walls big enough for even a cat to slip through. Although he wouldn't know that 'So-and-so many creatures enter or leave the city,' he would know this: 'Whatever large creatures enter or leave the city all enter or leave it through this

Ya paneta bhava gotamo abhiya abhiya svakna dhamma deseti sattna visuddhiy sokapariddavna samatikkamya dukkhadomanassna atthagamya yassa adhigamya nibbnassa sacchikiriyya sabbo v tena loko nyissati1 upaho v tibhgo v ti? Eva vutte bhagav tuh ahosi.

gate.' "In the same way, the Tathagata isn't concerned with whether all the cosmos or half of it or a third of it will be led to release by means of that [Dhamma]. But he does know this: 'All those who have been led, are being led, or will be led [to release] from the cosmos have done so, are doing so, or will do so after having abandoned the five hindrances those defilements of

Atha kho yasmato nandassa etadahosi: 'mheva kho uttiyo paribbjako ppaka dihigata pailabhi. 'Sabbasmukkasika vata me samao gotamo paha puho sasdeti, no vissajjeti, na nna visahat'ti.

awareness that weaken discernment having well-established[1] their minds in the four frames of reference, and having developed, as they have come to be, the seven factors for Awakening. When you asked the Blessed One

Tadassa uttiyassa paribbjakassa dgharatta ahitya dukkhy'ti.

this question, you had already asked it in another way.[2] That's why he didn't respond." Note

five hindrances, wisely make the finer defilements of the mind weak, develop the mind in the four establishments of mindfulness and the seven enlightenment factors as it really should be, thus they were led away, are led away or will be led away from the world. Friend, the question you asked from The Blessed One was not correctly worded Therefore The Blessed One did not explain it.

1. Nyati machasa nyyyati sy

1.Well-tuned. 2.The question as to whether all the cosmos or

[BJT Page 350] [\x 350/]

only a part of it would be led to release is another way of asking whether the cosmos is

Atha kho yasm nando uttiya paribbjaka etadavoca: tena hvuso uttiya upamate karissmi. Upamya pi idhekacce vi puris bhsitassa attha jnanti. Seyyathpi vuso uttiya rao paccantima nagara daahuddpa1 dahapkratoraa ekadvra. Tatrassa dovriko paito byatto medhv atna nivret, [PTS Page 195] [\q 195/] tna paveset. So tassa nagarassa samant anupariyyapatha anukkamamno na passeyya pkrasandhi v pkravivara v antamaso bira nikkamanamattampi, no ca khavassa eva a hoti: ettak p ima nagara pavisanti v nikkhamanti vti. Atha khvassa evamettha hoti: ye kho keci orik p ima nagara pavisanti v nikkhamanti v

eternal or not. Notice that Ven. Ananda mentions those who have been led to release from the cosmos. He doesn't mention the cosmos as being led to release. For his use of the word, "cosmos," here, see SN 35.82..

sabbe te imin dvrena pavisanti ca nikkhamanti cti.

Evameva kho vuso uttiya na ta tathgatassa eva ussukkata hoti 'sabbo v tena loko nyissati, upaho v tibhgo v'ti. Atha kho evamettha tathgatassa hoti: ye kho keci lokamh nyisu v nyanti v nyissanti v, sabbe te pacanvarae pahya cetaso upakkilese paya dubbalkarae catsu satipahnesu supahitacitt satta bojjhage yathbhta bhvetv evamete lokamh nyisu v nyanti v nyissanti v'ti.

Yadeva kho tva vuso uttiya bhagavanta paha apucchi2 tadeveta paa bhagavanta aena pariyyena apucchi. Tasm te ta bhagav na vyksti. [PTS Page 196] [\q 196/]

41 varaanvaraa Sutta (SN 46.38) [2 english translations]

Sayuttanikyo/ Mahvaggo / 2. Bojjhagasayutta / 4. Nvaraavaggo/ 8. varaanvaraasutta (SN 5.2.4.8) PTS_SN The Book of the Kindred Sayings 5 (Mrs Rhys Davids)_ varaanvaraas utta 219. Pacime, bhikkhave, vara nvara cetaso upakkiles paya dubbalkara. Katame paca? Kmacchando, bhikkhave, varao nvarao cetaso upakkileso paya dubbalkarao. Bypdo, bhikkhave, varao nvarao cetaso upakkileso paya dubbalkarao. Thinamiddha, bhikkhave, varaa nvaraa cetaso upakkilesa paya dubbalkaraa. Uddhaccakukkucca, bhikkhave, varaa nvaraa cetaso upakkilesa paya dubbalkaraa. Vicikicch, bhikkhave, vara nvara cetaso upakkiles paya dubbalkara. Ime kho, bhikkhave, paca vara nvara cetaso upakkiles paya dubbalkara.

Sattime, bhikkhave, bojjhag anvara anvara cetaso anupakkiles bhvit bahulkat vijjvimuttiphalasacchikiriyya savattanti. Katame satta? Satisambojjhago, bhikkhave, anvarao anvarao cetaso anupakkileso bhvito bahulkato vijjvimuttiphalasacchikiriyya savattatipe upekkhsambojjhago, bhikkhave, anvarao anvarao cetaso anupakkileso bhvito bahulkato vijjvimuttiphalasacchikiriyya savattati. Ime kho, bhikkhave, satta bojjhag anvara anvara cetaso anupakkiles bhvit bahulkat vijjvimuttiphalasacchikiriyya savattantti.

Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_ varaanvaraas

Yasmi, bhikkhave, samaye ariyasvako ahi katv manasi katv sabba cetaso samannharitv ohitasoto dhamma suti, imassa paca nvara tasmi samaye na honti. Satta bojjhag tasmi samaye bhvanpripri gacchanti.

utta

refer to attached file Katame paca nvara tasmi samaye na honti? Kmacchandanvaraa tasmi samaye na hoti, bypdanvaraa tasmi samaye na hoti, thinamiddhanvaraa tasmi samaye na hoti, uddhaccakukkuccanvaraa tasmi samaye na hoti, vicikicchnvaraa tasmi samaye na hoti. Imassa paca nvara tasmi samaye na honti.

Katame satta bojjhag tasmi samaye bhvanpripri gacchanti? Satisambojjhago tasmi samaye bhvanpripri gacchatipe upekkhsambojjhago tasmi samaye bhvanpripri gacchati. Ime satta bojjhag tasmi samaye bhvanpripri gacchanti. Yasmi,

bhikkhave, samaye ariyasvako ahi katv manasi katv sabba cetaso samannharitv ohitasoto dhamma suti, imassa paca nvara tasmi samaye na honti. Ime satta bojjhag tasmi samaye bhvanpripri gacchant ti. Ahama.

3. SEQUENCE OF SAMATHA AND VIPASSAN 144 42 Yuganaddha Sutta (AN 4.170) [4 english translations]
Aguttaranikyo/ Catukkaniptapi/ 4. Catutthapasaka/ (17) 2. Paipadvaggo/ 10. Yuganaddhasutta (AN 4. 4. 2. 10) (Arahattappattisutta) [BJT Page 304] [\x 304/] 20. Eka samaya yasm nando kosambiya viharati ghositrme. Tatra kho yasm nando bhikkh mantesi; vuso bhikkhavoti. vusoti kho te bhikkh yasmato nandassa paccassosu. yasm nando etadavoca: Ven. Ananda said: "Friends, "Yes, friend," the monks responded. On one occasion Ven. Ananda was staying in Kosambi, at Ghosita's monastery. There he addressed the monks, "Friends!" Friends, bhikkhus, whoever bhikkhu or bhikkhuni declares worthiness in my presence would declare it, in one or the other of these four ways, there is not 017.10. At one time venerable nanda was abiding in Kosambi and addressed the bhikkhus: Once the venerable nanda dwelt at Kosambi in Ghosita Park. Then the venerable nanda addressed. the brethren ---------------1 The ` normal way': one works up to the Truth by definite exertion in this life. xvii. [170] On Practices 203 refer to attached file Yuganaddha Sutta: In Tandem Thanissaro Bhikkhu 1998 Aguttara Nikya 017. Paipadvaggo / 10. Yuganaddhasutta The two combined by Sister Upalavanna CHAPTER XVII ON PRACTICES (10) Arahantihip by A.D.Jayasundere PTS_AN The Book of the Gradual Sayings 2 (Woodward)_ Yuganaddhasutt a

[PTS Page 157] [\q 157/] yo hi ko ci vuso bhikkhu v bhikkhun v mama santike arahattappatti vykaroti. Sabbo so cathi maggehi, etesa v aatarena. Katamehi cathi? Idha vuso bhikkhu samathapubbagama vipassana bhveti. Tassa samathapubbagama vipassana bhvayato maggo sajyati. So ta magga sevati bhveti bahulkaroti. Tassa ta magga sevato bhvayato bahulkaroto saojan pahyanti. Anusay vyanthonti.

whoever monk or nun declares the attainment of arahantship in my presence, they all do it by means of one or another of four paths. Which four?

another. What four?

thus: 'Brethren! Friends!' The brethren responded: Yes, friend!' to

Friends, bhikkhus, by developing appeasement followed by insight the path appears. He develops that path and makes much of it and his

the venerable nanda, who spake thus: "Friends, whatsoever brother or sister declares in my presence his or her attainment to Arahantship, all such should be possessed of four qualities, or at least of one of them.

"There is the case where a monk has developed insight preceded by tranquillity. As he develops insight preceded by tranquillity, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it his fetters are abandoned, his obsessions destroyed.

bonds vanish and the underlying tendencies get destroyed.

Again, friends, bhikkhus, by developing insight followed by appeasement the path appears. He develops that path and makes much of it and his bonds vanish and the underlying tendencies get destroyed.

What four? Friends, herein a brother develops insight preceded by concentration. To him who so develops insight ... there arises the Path.* He practises, increases and develops that Path. In him who practises, increases and develops that Path the Fetters

Puna ca para vuso bhikkhu vipassanpubbagama samatha bhveti, tassa vipassanpubbagama samatha bhvayato maggo sajyati. So ta magga sevati bhveti

"Then there is the case where a monk has developed tranquillity preceded by insight. As he develops tranquillity preceded by insight, the path is born. He follows that path, develops it, pursues it. As he

Again, friends, bhikkhus, by developing appeasement and insight together, the path appears. He develops that path and makes much of it and his bonds vanish and the underlying tendencies get

become abolished and the tendencies*vanish.

Again, friends, a brother develops concentration preceded by insight. To him who so develops

bahulkaroti. Tassa ta magga sevato bhvayato bahulkaroto saojan pahyanti. Anusay vyanthonti.

follows the path, developing it & pursuing it his fetters are abandoned, his obsessions destroyed.

destroyed.

concentration there arises the Path.*' He practises, increases and

Again, friends, bhikkhus, with the bhikkhu's mind seized by rightful agitation there comes a time when

develops that Path. In him who practises, increases and develops that Path the Fetters become abolished and the tendencies vanish.

Puna ca para vuso bhikkhu samathavipassana yuganaddha bhveti. Tassa samathavipassana yuganaddha bhvayato maggo sajyati. So ta magga sevati bhveti bahulkaroti. Tassa ta magga sevato bhvayato bahulkaroto saojan pahyanti. Anusay vyanthonti.

"Then there is the case where a monk has developed tranquillity in tandem with insight. As he develops tranquillity in tandem with insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it his fetters are abandoned, his obsessions destroyed.

the mind settles internally, lies and comes to a single point and concentrates, and to him the path appears. He develops that path and makes much of it and his bonds vanish and the underlying tendencies get destroyed. Friends, bhikkhus, whoever bhikkhu or bhikkhuni declares worthiness in my presence would declare it, in one or the other of these four ways,

Again, friends, a brother develops concentration and. insight coupled together; to him who develops concentration and insight there arises the Path. He practises increases and develops that Path. To him who practises, increases and develops that Path -the Fetters become abolished and the tendencies vanish.

Puna ca para vuso bhikkhuno dhammuddhaccaviggahta mna hoti. So vuso samayo yanta citta ajjhattayeva santihati sannisdati ekodihoti samdhiyati. Tassa maggo sajyati. So ta magga sevati bhveti bahulkaroti. Tassa ta magga "Then there is the case where a monk's mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control. There comes a time when his mind grows steady inwardly, settles down, and

there is not another.

And again, friends, a brother has his 'Mind freed from the defilements of concentration and insight. This, friends, is the time

sevato bhvayato bahulkaroto saojan pahyanti. Anusay vyanthonti.

becomes unified & concentrated. In him the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it &

when the mind is established, well placed, ----------------------1The 1 normal way'. One works up to the Truth by definite exertion in this life. 2 Anusay. There are seven of these 'tendencies'

Yo hi ko vi vuso bhikkhu v bhikkhun v mama santike arahattappatti vykaroti, sabbo so imehi cathi maggehi, etesa v aatarenti.

pursuing it his fetters are abandoned, his obsessions destroyed.

"Whoever monk or nun declares the attainment of

3 Here one ` works up' his faculties after the Truth has dawned on him, owing to past merit. 204 The Numerical Sayings [TEXT ii, 157

Paipadvaggo dutiyo.

arahantship in my presence, they all do it by means of one or another of

[BJT Page 306] [\x 306/]

these four paths."

concentrated and tranquillised. To him the Path arises. He practises, increases and develops that Path. To him who so practises, increases and develops that Path the Fetters become abolished and the tendencies vanish. Verily,, friends, whatsoever brother or sister declares in my presence his

or her attainment of Arahantship, all such should be possessed of these four qualities or at least of one of them.

43 Samdhi Sutta (SN 22.5) [3 english translations]

Sayuttanikyo/ Khandhavaggo/ 1. Khandhasayutta/ 1. Nakulapituvaggo/ 5. Samdhisutta (SN 3.1.1.5) 5. Eva me suta eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme. Tatra kho bhagav bhikkh mantesi bhikkhavo ti. Bhadante ti te bhikkh bhagavato paccassosu. Bhagav etadavoca samdhi, bhikkhave, bhvetha; samhito, bhikkhave, bhikkhu yathbhta pajnti. Kica yathbhta pajnti? Rpassa samudayaca atthagamaca, vedanya samudayaca atthagamaca, saya samudayaca atthagamaca, sakhrna samudayaca atthagamaca, viassa samudayaca atthagamaca . 3. What does he see as it really is? He sees the arising of matter and the fading of matter, the arising of feelings and the fading of feelings, the arising of perceptions and the fading of perceptions, the arising of Ko ca, bhikkhave, rpassa samudayo, ko vedanya samudayo, ko saya samudayo, ko sakhrna samudayo, ko viassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosya tihati. 4. Monks, what is, the arising of matter the arising of feelings, the arising Kica abhinandati abhivadati ajjhosya tihati? Rpa abhinandati of perceptions, the arising of intentions and the arising of consciousness? refer to attached file intentions and the fading of intentions and the arising of consciousness and the fading of consciousness. 2. From there the Blessed One addressed the monks: Monks, develop concentration. The concentrated monk sees it, as it really is.
Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_Samdhi sutta

21. 1. 1. 5.(5) Samadhi Concentration by Bhikkhuni Uppalavanna 1. I heard thus. At one time the Blessed One was living in the monastery offered by Anthapiika in Jeta's grove in Svatthi.

PTS_SN The Book of the Kindred Sayings 3 (Mrs Rhys Davids)_Samdh isutta

abhivadati ajjhosya tihati. Tassa rpa abhinandato abhivadato ajjhosya tihato uppajjati nand. Y rpe nand tadupdna. Tassupdnapaccay bhavo; bhavapaccay jti; jtipaccay jarmaraa sokaparidevadukkhadomanassupys sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. 6. There is rejoicing for matter, a declaration for matter and attachment for matter. When there is rejoicing, declaration for and attachment for matter, Vedana abhinandatipe saa abhinandati sakhre abhinandati via abhinandati abhivadati ajjhosya tihati. Tassa via abhinandato abhivadato ajjhosya tihato uppajjati nand. Y vie nand tadupdna. Tassupdnapaccay bhavo; bhavapaccay jti; jtipaccaype evametassa kevalassa dukkhakkhandhassa samudayo hoti. 7. There is rejoicing for feelings, a declaration for feelings and attachment for feelings. When there is rejoicing, declaration and attachment for Aya, bhikkhave, rpassa samudayo; aya vedanya samudayo; aya saya samudayo; aya sakhrna samudayo; aya viassa samudayo. feelings, there arise enjoyment. Enjoyment in feelings is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness. Ko ca, bhikkhave, rpassa atthagamo, ko vedanya ko saya ko sakhrna ko viassa atthagamo? 8. There is rejoicing for perceptions, a declaration for perceptions and attachment for perceptions. When there is rejoicing, declaration and Idha, bhikkhave, nbhinandati nbhivadati njjhosya tihati. attachment there arise enjoyment in it. Enjoyment in perceptions is attachment. On account of that attachment is being. On account of being is Kica nbhinandati nbhivadati njjhosya tihati? Rpa birth. On account of birth, decay, death, grief, lament, unpleasantness, there arise enjoyment. Enjoyment in matter is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus rises the complete mass of unpleasantness. 5. Monks, there is rejoicing, a declaration and an attachment. For what is there rejoicing, a declaration and an attachment?

nbhinandati nbhivadati njjhosya tihati. Tassa rpa anabhinandato anabhivadato anajjhosya tihato y rpe nand s nirujjhati. Tassa nandnirodh updnanirodho; updnanirodh bhavanirodhope evametassa kevalassa dukkhakkhandhassa nirodho hoti.

displeasure and distress arise. Thus rises the complete mass of unpleasantness.

9. There is rejoicing for intentions, a declaration for intentions and attachment for intentions. When there is rejoicing, declaration and

Vedana nbhinandati nbhivadati njjhosya tihati. Tassa vedana anabhinandato anabhivadato anajjhos tihato y vedanya nand s nirujjhati. Tassa nandnirodh updnanirodho; updnanirodh bhavanirodhope evametassa kevalassa dukkhakkhandhassa nirodho hoti.

attachment for intentions, there arise enjoyment. Enjoyment in intentions is attachment. On account of that attachment is being. On account of being is birth. On account of birth, decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete mass of unpleasantness.

Saa nbhinandatipe sakhre nbhinandati nbhivadati njjhosya tihati. Tassa sakhre anabhinandato anabhivadato anajjhosya tihato y sakhresu nand s nirujjhati. Tassa nandnirodh updnanirodho; updnanirodh bhavanirodhope evametassa kevalassa dukkhakkhandhassa nirodho hoti.

10. There is rejoicing for consciousness, a declaration for consciousness and attachment for consciousness. When there is rejoicing, declaration and attachment for consciousness, there arise enjoyment in it. Enjoyment in consciousness is attachment. On account of that attachment is being. On account of being is birth. On account of birth decay, death, grief, lament, unpleasantness, displeasure and distress arise Thus rises the complete

Via nbhinandati nbhivadati njjhosya tihati. Tassa via anabhinandato anabhivadato anajjhosya tihato y vie nand s nirujjhati. Tassa nandnirodh updnanirodhope evametassa kevalassa dukkhakkhandhassa nirodho hoti.

mass of unpleasantness.

11. Monks, this is the arising of matter, the arising of feelings, the arising of perceptions, the arising of intentions and the arising of consciousness.

Aya, bhikkhave, rpassa atthagamo, aya vedanya atthagamo,

12. Monks, what is the fading of matter, the fading of feelings, the fading

aya saya atthagamo, aya sakhrna atthagamo, aya viassa atthagamo ti. Pacama.

of perceptions, the fading of intentions and the fading of consciousness?

Here there is no rejoicing, no declaration and no attachment. For what is there no rejoicing, no declaration and no attachment?

13. There is no rejoicing, no declaration and no attachment for matter. When there is no rejoicing, declaration or attachment for matter, the enjoyment for matter ceases. With the cessation of enjoyment for matter attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.

14. There is no rejoicing, no declaration, and no attachment for feelings. When there is no rejoicing, declaration or attachment for feelings, the enjoyment in feelings, ceases. With the cessation of enjoyment for feelings attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.

15. There is no rejoicing, no declaration, and no attachment for perceptions. When there is no rejoicing, declaration or attachment for

perceptions the enjoyment in perceptions ceases. With the cessation of enjoyment for perceptions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease Thus ceases the complete mass of unpleasantness.

16. There is no rejoicing, no declaration, and no attachment for intentions. When there is no rejoicing, declaration or attachment for intentions the enjoyment for intentions ceases. With the cessation of enjoyment for intentions attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.

17. There is no rejoicing, no declaration, and no attachment for consciousness. When there is no rejoicing, no declaration and no attachment for consciousness, the enjoyment for consciousness ceases. With the cessation of enjoyment for consciousness attachment ceases. With the cessation of attachment being ceases. With the cessation of being, birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.

18. Monks, this is the cessation of matter, the cessation of feelings, the

cessation of perceptions, the cessation of intentions and the cessation of consciousness.

44 Samdhi Sutta (SN 56.1) [2 english translations]

Sayuttanikyo/ Mahvaggo/ 12. Saccasayutta / 1. Samdhivaggo/ 1. Samdhisutta (SN 5.12.1.1) 1071. Svatthinidna. Samdhi, bhikkhave, bhvetha. Samhito, bhikkhave, bhikkhu yathbhta pajnti. Kica yathbhta pajnti? Ida dukkha nti yathbhta pajnti, aya dukkhasamudayo ti yathbhta pajnti, aya dukkhanirodho ti yathbhta pajnti, aya dukkhanirodhagmin paipad ti yathbhta pajnti. Samdhi, bhikkhave, bhvetha. Samhito, bhikkhave, bhikkhu yathbhta pajnti . Wisdom_SN The Connected Discourses of the Buddha Tasmtiha, bhikkhave, ida dukkha nti yogo karayo, aya dukkhasamudayo ti yogo karayo, aya dukkhanirodho ti yogo karayo, aya dukkhanirodhagmin paipad ti yogo karayo ti. Pahama. refer to attached file (Bodhi)_Samdhisutta PTS_SN The Book of the Kindred Sayings 5 (Mrs Rhys Davids)_Samdhisutta

45 Pahamapubbrma Sutta (SN 48.45) [2 english translations]

Sayuttanikyo/ Mahvaggo / 4. Indriyasayutta/ 5. Jarvaggo / 5. Pahamapubbrmasutta (SN 5.4.5.5) 515. Eva me suta eka samaya bhagav svatthiya viharati pubbrme migramtupsde. Tatra kho bhagav bhikkh mantesi katina nu kho, bhikkhave, indriyna bhvitatt bahulkatatt khsavo bhikkhu aa bykaroti kh jti, vusita brahmacariya, kata karaya, npara itthatty ti pajnm ti? Wisdom_SN The Connected Bhagavamlak no, bhante, dhammpe ekassa kho, bhikkhave, indriyassa bhvitatt bahulkatatt khsavo bhikkhu aa bykaroti kh jti, vusita brahmacariya, kata karaya, npara itthatty ti pajnmti. Katamassa ekassa Discourses of the Buddha (Bodhi)_Pahamapubbrmasutta PTS_SN The Book of the Kindred Sayings 5 (Mrs Rhys Davids)_Pahamapubbrmasutta

paindriyassa paavato, bhikkhave, ariyasvakassa tadanvay saddh sahti, tadanvaya vriya sahti, tadanvay sati sahti, tadanvayo samdhi sahti. Imassa kho, bhikkhave, ekassa indriyassa bhvitatt bahulkatatt khsavo bhikkhu aa bykaroti kh jti, vusita brahmacariya, kata karaya, npara itthatty ti pajnm ti. Pacama. refer to attached file

46 Samatha Sutta (AN 10.54) [3 english translations]

Aguttaranikyo/ Dasakaniptapi/ 2. Dutiyapasaka/(6) 1. Sacittavaggo/ 4. Samatha sutta (AN 10. 2. 1. 4) Samatha Sutta: With Regard to Tranquility Thanissaro Bhikkhu 2011 Aguttara Nikya 2. Dutiyapasaka The second fifty 006. Sacittavaggo The section on one's mind 4. Samathasutta Appeasement by (Svatthi) No ce bhikkhave bhikkhu paracittapariyyakusalo hoti, atha ''sacittapariyyakusalo bhavissm''ti eva hi vo bhikkhave sikkhitabba. "Even if a monk is not skilled in the ways of the minds of others,[1] he should train himself: 'I will be skilled in reading my own mind.' "And how is a monk skilled in reading his own mind? Imagine a young woman or man fond of adornment, examining the image of her Kathaca bhikkhave bhikkhu sacittapariyya kusalo hoti, seyyathpi bhikkhave itth v puriso v daharo yuv maanakajtiko dse v parisuddhe pariyodte acche v udapatte saka mukhanimitta paccavekkhamno sace tattha passati raja v agaa v, tasseva rajassa v own face in a bright, clean mirror or bowl of clear water: If she saw any dirt or blemish there, she would try to remove it. If she saw no dirt or blemish there, she would be pleased, her resolves fulfilled: 'How fortunate I am! How clean I am!' In the same way, a monk's Bhikkhus, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some Bhikkhus, how should you be clever in penetrating and understanding, your mind? Sister Upalavanna PTS_PaliEng 2SUT.4AN.5 The Book of the Gradual Sayings 5 (Woodward)_ Samatha sutta

54. Bhikkhus, do not become clever in penetrating and understanding others' minds, be clever in penetrating and understanding your mind. This is the right practise.

refer to attached file

agaassa v pahya vyamati, no ce tattha passati raja v agaa v, tenevattamano [PTS Page 099] [\q 99/] hoti paripuasakappo ''lbh vata me parisuddha vata me''ti. Evameva kho bhikkhave bhikkhuno paccavekkha bahukr hoti kusalesu dhammesu. ''Lbh nu khomhi ajjhatta cetosamathassa, na nu khomhi lbh ajjhatta cetosamathassa, lbh nu khomhi adhipadhammavipassanya. Na nu khomhi lbh adhipadhammavipassany''ti.

self-examination is very productive in terms of skillful qualities:[2] 'Am I one who achieves internal tranquility of awareness, or am I one who does not achieve internal tranquility of awareness? Am I one who achieves insight into phenomena through heightened discernment, or am I one who does not achieve insight into phenomena through heightened discernment?" "If, on examination, he knows, 'I am one who achieves internal tranquility of awareness but not insight into phenomena through heightened discernment,' then his duty is to make an effort

blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.`It is gain for me, my face is clean.' In the same manner bhikkhus, reflection in meritorious things does much to the bhikkhu.- `Am I a gainer of internal appeaement, or am I not a gainer of internal appeasement. Am I a gainer of higher wisdom and vision of the Teaching, or am I not a gainer of higher wisdom and vision of the Teaching.'

[BJT Page 178] [\x 178/] Sace bhikkhave bhikkhu paccavekkhamno eva jnti: ''lbhmhi ajjhatta cetosamathassa, na lbh adhipadhammavipassany''ti. Tena bhikkhave bhikkhun ajjhatta cetosamathe patihya adhipa dhammavipassanya yogo karayo so aparena samayena lbhiceva hoti ajjhatta cetosamathassa lbh ca adhipadhammavipassanya. Sace pana bhikkhave bhikkhu paccavekkhamno

for the maintenance of internal tranquility of awareness and for insight into phenomena through heightened discernment. At a later time he will then be one who achieves both internal tranquility of awareness and insight into phenomena through heightened discernment. "But if, on examination, the monk knows, 'I am one who achieves insight into phenomena through heightened discernment but not internal tranquility of awareness,' then his duty is to make an effort for the maintenance of insight

When reflecting if he knows, I am a gainer of internal appeasement and am not a gainer of higher wisdom and vision of the Teaching. Then establishing himself in internal appeasement of mind he should apply himself to achieve higher wisdom and vision of the Teaching. In the meantime he gains internal appeasement and higher wisdom and vision of the Teaching.

When reflecting if the bhikkhu knows, I am a gainer of higher wisdom and vision of the

eva jnti: ''lbhmhi adhipadhammavipassanya na lbh ajjhatta cetosamatass''ti. Tena bhikkhave bhikkhun adhipadhammavipassanya patihya ajjhatta cetosamathe yogo karayo. So aparena samayena lbh ceva hoti adhipadhammavipassanya lbh ca ajjhatta cetosamathassa.

into phenomena through heightened discernment and for internal tranquility of awareness. At a later time he will then be one who achieves both insight into phenomena through heightened discernment and internal tranquility of awareness. "But if, on examination, the monk knows, 'I am one who achieves neither internal tranquility of awareness nor insight into phenomena through

Teaching not a gainer of internal appeasement. Then establishing himself in higher wisdom and vision of the Teaching, he should apply himself to achieve internal appesement. In the meantime he gains higher wisdom and vision of the Teaching and internal appeasement.

When reflecting if the bhikkhu knows, I am neither a gainer of internal appeasement nor a gainer of higher wisdom and vision of the Teaching. Then the bhikkhu should arouse interest, effort, zealous unhindered action and mindful awareness for the gain of those meritorious things. Like someone whose clothes or head is on fire would arouse a lot of interest, effort, zealous unhindered action and mindful awareness to put it out In the same manner bhikkhus, the bhikkhu should arouse interest, effort, zealous unhindered action and mindful awareness for the gain of those meritorious things. In the meantime he gains internal appeasement and higher wisdom and vision of the Teaching.

Sace pana bhikkhave bhikkhu paccavekkhamno eva jnti: ''na lbh ajjhatta cetosamathassa na lbh adhipadhammavipassany''ti. Tena bhikkhave bhikkhun tesayeva kusalna dhammna pailbhya adhimatto chando ca vymo ca ussho ca ussohi ca appaivni ca sati ca sampajaaca karaya.

heightened discernment,' then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for gaining those very same skillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or

Seyyathpi bhikkhave dittacelo v dittasso v tasse va celassa v ssassa v nibbpanya adhimatta chandaca vymaca usshaca ussohica appaivnica satica sampajaaca kareyya, evameva kho bhikkhave tena bhikkhun tesayeva kusalna dhammna,

head; in the same way, the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for gaining those very same skillful qualities. "But if, on examination, the monk knows, 'I am one who achieves both internal tranquility of

pailbhya adhimatto chando ca [PTS Page 100] [\q 100/] vymo ca ussho ca ussohi ca appaivni ca sati ca sampajaaca karaya so aparena samayena lbhceva hoti ajjhatta cetosamathassa lbh ca adhipadhammavipassanya.

awareness and insight into phenomena through heightened discernment,' then his duty is to make an effort in maintaining those very same skillful qualities to a higher degree for the ending of the effluents. "Monks, I speak of robes in two ways: to be partaken of and not to be partaken of. I also When reflecting if the bhikkhu knows, I am a gainer of internal appeasement and a gainer of higher wisdom and vision of the Teaching. Then establishing himself in those same meritorious things should further apply himself for the destruction of desires.

Sace pana bhikkhave bhikkhu paccavekkhamno eva jnti: ''lbhimhi ajjhatta cetosamathassa, lbh adhipadhammavipassany''ti tena bhikkhave bhikkhun tesuyeva kusalesu dhammesu patihya uttari savna khayya yogo karayo.

speak of alms food... lodgings... villages & towns... countrysides... individuals in two ways: to be partaken of and not to be partaken of. "'Monks, I speak of robes in two ways: to be partaken of and not to be partaken of': Thus was it said. In reference to what was it said? Any robe of which one has come to know, 'When I partake of this robe, unskillful qualities increase Bhikkhus, even robes I say are twofold those that should be partaken and not partaken. Morsel food are twofold, that should be partaken and not partaken. Dwellings are twofold, that that should be partaken and not partaken. Villages and hamlets are twofold, those that should be gone to and not gone to. States are twofold, that should be gone to and those that should not be gone to. Even people are twofold, those that should be gone to and not gone to.

[BJT Page 180] [\x 180/]

and skillful qualities decrease,' that sort of robe is not to be partaken of. Any robe of which one

Cvarampaha bhikkhave, duvidhena vadmi. Sevitabbampi asevitabbampi. Piaptampaha bhikkhave duvidhena vadmi. Sevitabbampi asevitabbampi. Sensanampaha bhikkhave duvidhena vadmi. Sevitabbampi asevitabbampi. Gmanigamampaha bhikkhave duvidhena

has come to know, 'When I partake of this robe, unskillful qualities decrease and skillful qualities increase,' that sort of robe is to be partaken of. 'Monks, I speak of robes in two ways: to be partaken of and not to be partaken of': Thus was it said. And in reference to this was it said.

Bhikkhus, I said, robes are twofold: to be partaken and not partaken Why was it said so? If you know of a robe, which when partaken, demeritorious things increase and meritorious

vadmi, sevitabbampi asevitabbampi. Janapadapadesampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampi. Puggalampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampi.

"'Monks, I also speak of alms food in two ways...' ... "'Monks, I also speak of lodgings in two ways...' ... "'Monks, I also speak of villages & towns in two ways...' ...

things decrease. Such robes should not be partaken If you know of a robe, which when partaken, demeritorious things decrease and meritorious things increase. Such robes should be partaken. Bhikkhus, if it was said, robes are twofold to be partaken and not to be partaken, it was said on account of this.

''Cvarampaha bhikkhave duvidhena vadmi sevitabbampi asevitabbampi''ti iti kho paneta vutta kiceta paicca vutta. Tattha ya ja cvara ''ida kho me cvara sevato akusal dhamm abhivahanti. Kusal dhamm parihyant''ti. Evarpa cvara na sevitabba, tattha ya ja cvara ida kho me cvara sevato akusal, dhamm parihyanti. Kusal dhamm abhivahanti''ti. Eva rpa cvara sevitabba, cvarampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampi iti ya ta vutta idameta paicca vutta.

"'Monks, I also speak of countrysides in two ways...' ... "'Monks, I also speak of individuals in two ways: to be partaken of and not to be partaken of':[3] Thus was it said. In reference to what was it said? Any individual of whom one has come to know, 'When I partake of this individual, unskillful qualities increase and skillful qualities decrease,' that sort of individual is not to be partaken of. Any individual of whom one has come to know, 'When I partake of this individual, unskillful qualities decrease and skillful qualities increase,' that sort of individual is to be partaken of. 'Monks, I also speak of

Bhikkhus, I said, morsel food are twofold: to be partaken and not partaken Why was it said so? If you know of some morsel food, which when partaken, demeritorious things increase and meritorious things decrease. Such morsel food should not be partaken If you know of some morsel food, which when partaken, demeritorious things decrease and meritorious things increase. Such morsel food should be partaken. Bhikkhus, if it was said, morsel food is twofold to be partaken and not to be partaken, it was said on account of this.

''Piaptampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampi''ti iti kho paneta vutta, kiceta paicca vutta: tattha

individuals in two ways: to be partaken of and not to be partaken of': Thus was it said. And in reference to this was it said." Bhikkhus, I said, dwellings are twofold: to be partaken and not partaken Why was it said so? If

ya ja piapta ima kho me piapta seveto akusal dhamm abhivahanti kusal [PTS Page 101] [\q 101/] dhamm parihyanti, evarpo piapto na sevitabbo. Tattha ya ja piapta ima kho me piapta sevato akusal dhamm parihyanti kusal dhamm abhivahant ti. Evarpo piapto sevitabbo. Piaptampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbamp'ti. Iti ya ta vutta idameta paicca vutta.

Notes 1.I.e., not skilled in reading the minds of others. 2.I.e., if he conducts it in this way. 3.The word sevitabba, when used with material items, is usually translated as "to be partaken of." When used with people, it is usually translated as "to be associated with." However, here I have used the former rendering throughout to maintain the pattern of the original language, and also to point out the fact that when one associates with another person, one internalizes that person's qualities and

you know of a dwelling, which when partaken, demeritorious things increase and meritorious things decrease. Such dwellings should not be partaken If you know of a dwelling, which when partaken, demeritorious things decrease and meritorious things increase. Such dwellings should be partaken. Bhikkhus, if it was said, dwellings are twofold to be partaken and not to be partaken, it was said on account of this.

Bhikkhus, I said, villages and hamlets are twofold: to be gone to and not gone to. Why was it said so? If you know of a village or hamlet, which when gone to, demeritorious things increase and meritorious things decrease. To such villages or hamlets you should not go If you know of a village or hamlet which when you go demeritorious things decrease and meritorious things increase. To such villages and hamlets you should go. Bhikkhus, if it was said, villages and hamlets are twofold to be gone to and not gone to, it was said on account of this.

Sensanampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampti. Iti kho paneta vutta, kiceta paicca vutta: tattha ya ja sensana ida kho me sensana sevato akusal dhamm abhivahanti, kusal dhamm parihyant''ti. Evarpa sensana na sevitabba. Tattha ya ja sensana ida kho me sensana sevato akusal dhamm parihyanti kusal dhamm abhivahant ti. Evarpa sensana sevitabba. Sensanampaha bhikkhave duvidhena vadmi,

views. See also: MN 149; SN 35.204; AN 2.30; AN 4.94; AN 4.170; AN 10.71.

sevitabbampi asevitabbamp ti. Iti ya vutta idameta paicca vutta.

Bhikkhus, I said, states are twofold: those that should be gone to and not gone to. Why was it said so? If you know of a state, when gone to

[BJT Page 182] [\x 182/]

which demeritorious things increase and meritorious things decrease. You should not go

''Gmanigamampaha bhikkhave duvidhena vadmi, sevitabba asevitabbampti'' iti kho paneta vutta kiceta paicca vutta: ''tattha ya ja gmanigama ida kho me gmanigama sevato akusal dhamm abhivahanti kusal dhamm parihyanti, evarpo gmanigamo na sevitabbo, tattha ya ja gmanigama ima kho me gmanigama sevato akusal dhamm parihyanti, kusal dhamm abhivahantti. Evarpo gmanigamo sevitabbo. Gmanigamampha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampti, iti ya ta vutta idameta paicca vutta.

to such states. If you know of a state, when gone to which demeritorious things decrease and meritorious things increase, you should go to such states. Bhikkhus, if it was said, states are twofold those that should be gone to, and those that should not be gone to, it was said on account of this.

Bhikkhus, I said, pesons are twofold: those to whom you should go and those to whom you should not go. Why was it said so? If you know of a person when gone to whom, demeritorious things increase and meritorious things decrease. You should not go to such persons. If you know of a person, when gone to whom demeritorious

''Janapadapadesampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampti'' iti kho paneta vutta kiceta paicca vutta: tattha

things decrease and meritorious things increase. You should go to such persons. Bhikkhus, if it was said, persons are twofold those to whom

ya ja janapada padesa ima kho me janapadapadesa sevato akusal dhamm abhivahanti, [PTS Page 102] [\q 102/] kusal dhamm parihyantti. Evarpo janapada padeso na sevitabbo. Tattha ya ja janapadapadesa ima kho me janapadapadesa sevato akusal dhamm parihyanti kusal dhamm abhivahantti. Evarpo janapadapadeso sevitabbo. Janapadapadesampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampti. Iti ya ta vutta idameta paicca vutta.

you should goand those to whom you should not go, it was said on account of this.

''Puggalampaha bhikkhave duvidhena vadmi, sevitabbampi asevitabbampti'' iti kho paneta vutta kiceta paicca vutta: tattha ya ja puggala ima kho me puggala sevato akusal dhamm abhivahanti kusal dhamm parihyantti. Evarpo puggalo na sevitabbo. Tattha ya ja puggala ima kho me puggala sevato akusal dhamm parihyanti kusal dhamm abhivahantti. Evarpo puggalo sevitabbo. Puggalampaha bhikkhave

duvidhena vadmi, sevitabbampi asevitabbampti iti ya ta vutta idameta paicca vuttanti. [BJT Page 184] [\x 184/]

47 Mahsayatanika Sutta (MN 149) [4 english translations]

Majjhimanikye/ Uparipasapi 5. Sayatanavaggo / 7. Mahsayatanika sutta (MN 3.5.7 ) Maha-salayatanika Sutta: The Great Six Sense-media Discourse Thanissaro Bhikkhu 1998 MAJJHIMA NIKYA III 5. 7. Mahsayatanikasutta (149) The Longer Discourse on the Six Spheres Eva me suta: eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme. Tatra kho bhagav bhikkh mantesi bhikkhavo'ti. 'Bhadante'ti te bhikkh bhagavato paccassosu. Bhagav etadavoca: I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks: "Monks!" "Yes, lord," the monks responded to him. Mahsayatanika vo bhikkhave, desissmi. Ta sutha sdhuka manasi karotha bhsissmti. "Monks, I will teach you the great six sense-media [discourse]. Listen & pay close attention. I will speak." Eva bhanteti kho te bhikkh bhagavato paccassosu. Bhagav etadavoca: "As you say, lord," the monks responded. The Blessed One said: "Not knowing, not seeing the eye as it actually is Cakkhu bhikkhave, ajna apassa yathbhta, rpe ajna present; not knowing, not seeing forms... I heard thus. At one time the Blessed One was living in the monastery offered by Anthapiika in Jeta's grove in Svatthi and addressed the bhikkhus from there. `Bhikkhus, I will preach the discourse on the six spheres. Listen carefully and attentively. Bhikkhus, to someone who does not learn and realize, eye, forms, eye-consciousness, eye contact and whatever feelings, Wisdom_MN The Middle Length Discourses of the Buddha (amoli&Bod hi)_Mahsayat anika sutta Motilal Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 3_Mahsayatan ika sutta

apassa yathbhta, cakkhuvia ajna apassa yathbhta, cakkhusamphassa ajna apassa yathbhta, yampida cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi ajna apassa yathbhta, cakkhusmi srajjati, rpesu srajjati, cakkhuvie srajjati, cakkhusamphasse srajjati, yampida1 cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tasmimpi srajjati.

consciousness at the eye... contact at the eye as they actually are present; not knowing, not seeing whatever arises conditioned through contact at the eye experienced as pleasure, pain, or neither-pleasure-nor-pain as it actually is present, one is infatuated with the eye... forms... consciousness at the eye... contact at the eye... whatever arises

pleasant or unpleasant or neither unpleasant nor pleasant born of eye contact, as they really are. There arise attachments for eye, forms, eye-consciousness, eye contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that eye contact. This deluded one, abiding attached to these as satisfactory and agreeable accumulate in the five holding masses for the future. His craving too grows with interest and greed to be here and there in the future. His bodily and mental troubles, anxiety and laments increase. Further he experiences bodily and mental unpleasantness. refer to attached file

Tassa srattassa sayuttassa sammhassa assdnupassino viharato yati pacupdnakkhandh upacaya gacchanti. Tah cassa ponobhavik nandirgasahagat tatra tatrbhinandin, s cassa pavahati. Tassa kyikpi darath pavahanti, [PTS Page 288] [\q 288/] cetasikpi darath pavahanti, kayikpi santp pavahanti, cetasikpi santp pavahanti, kyikpi parih pavahanti, cetasikpi parih pavahanti, so kyadukkhampi cetodukkhampi paisavedeti.

conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain. "For him infatuated, attached, confused, not remaining focused on their drawbacks the five clinging-aggregates head toward future accumulation. The craving that makes for further becoming accompanied by

Sota bhikkhave, ajna apassa yathbhta, sadde ajna apassa yathbhta, sotavia ajna apassa yathbhta, sotasamphassa ajna apassa yathbhta, yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi ajna apassa yathbhta,

passion & delight, relishing now this & now that grows within him. His bodily disturbances & mental disturbances grow. His bodily torments & mental torments grow. His bodily To someone who does not learn and realize ear, sounds, ... re. ose, scents, ... re ... tongue, tastes, ... re ... body, touches, ... re ... mind,

sotasmi srajjati, saddesu srajjati, sotavie srajjati, sotasamphasse srajjati, yampida sotasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tasmimpi srajjati.

distresses & mental distresses grow. He is sensitive both to bodily stress & mental stress. "Not knowing, not seeing the ear... Not knowing, not seeing the nose... Not

thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of mind contact, as they really are. There arises attachment for mind, thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that mind contact. This deluded one abiding attached to these as satisfactory and agreeable accumulates in the five holding masses for the future. His craving too grows with interest and greed to be here and there in the future. His bodily and mental troubles, anxiety and laments increase. Further he experiences bodily and mental unpleasantness.

Ghna bhikkhave, ajna apassa yathbhta, gandhe ajna apassa yathbhta, ghnavia ajna apassa yathbhta, ghnasamphassa ajna apassa yathbhta, yampida gandhasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi ajna apassa yathbhta, ghnasmi srajjati, gandhesu srajjati, ghnavie srajjati, ghnasamphasse srajjati, yampida ghnasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tasmimpi srajjati. Jivha bhikkhave, ajna apassa yathbhta, ras ajna apassa yathbhta, jivhvia ajna apassa yathbhta, jivhsamphassa ajna apassa yathbhta, yampida jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi ajna apassa yathbhta, jivhasmi srajjati, rasesu srajjati, jivhvie srajjati, jivhsamphasse srajjati, yampida jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tasmimpi srajjati.

knowing, not seeing the tongue... Not knowing, not seeing the body... "Not knowing, not seeing the intellect as it actually is present; not knowing, not seeing ideas... consciousness at the intellect... contact at the intellect as they actually are present; not knowing, not seeing whatever arises conditioned through intellect-contact experienced as pleasure, pain, or neither-pleasure-nor-pain as it actually is present, one is infatuated with the intellect... ideas... consciousness at the intellect... contact at the intellect... whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.

To someone who learns and

Kya bhikkhave, ajna apassa yathbhta, phohabbe ajna apassa yathbhta, kyavia ajna apassa yathbhta, kyasamphassa ajna apassa yathbhta, yampida kyasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi ajna apassa yathbhta, kyasmi srajjati, phohabbesu srajjati, kyavie srajjati, kyasamphasse srajjati, yampida kyasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tasmimpi srajjati. Mana bhikkhave, ajna apassa yathbhta, dhamme ajna apassa yathbhta, manovia ajna apassa yathbhta, manosamphassa ajna apassa yathbhta, yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v Adukkhamasukha v, tampi ajna apassa yathbhta, manasmi srajjati, dhammesu srajjati, manovie srajjati, manosamphasse srajjati, yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tasmimpi srajjati.

"For him infatuated, attached, confused, not remaining focused on their drawbacks the five clinging-aggregates head toward future accumulation. The craving that makes for further becoming accompanied by passion & delight, relishing now this & now that grows within him. His bodily disturbances & mental disturbances grow. His bodily torments & mental torments grow. His bodily distresses & mental distresses grow. He is sensitive both to bodily stress & mental stress. "However, knowing & seeing the eye as it actually is present, knowing & seeing forms... consciousness at the eye... contact at the eye as they actually are present, knowing & seeing whatever

realizes, eye, forms, eye-consciousness, eye contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of eye contact, as they really are. Attachment does not arise for eye, forms, eye-consciousness, eye contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that eye contact. This one not attached, unyoked and not deluded, abiding seeing the danger does not accumulate in the five holding masses for the future. His craving, interest and greed, to be here and there in the future, cease. His bodily and mental troubles, anxiety and laments cease. Further he experiences bodily and mental pleasantness. Whatever his view, it becomes right view. Whatever his thoughts, they

------------------------1.Yamida-majasa,smu.

arises conditioned through contact at the eye experienced as pleasure, pain, or neither-pleasure-nor-pain as it

[BJT Page 596] [\x 596/]

actually is present, one is not infatuated

with the eye... forms... consciousness at Tassa srattassa sayuttassa sammhassa assdnupassino viharato yati pacupdnakkhandh upacaya gacchanti. Tah cassa ponobhavik nandirgasahagat tatratatrbhinandin, s cassa pavahati. Tassa kyikpi darath pavahanti, cetasikpi darath pavahanti, kyikpi santp pavahanti, cetasikpi santp pavahanti, kyikpi parih pavahanti, cetasikpi parih pavahanti, so kyadukkhampi cetodukkhampi paisavedeti. the eye... contact at the eye... whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain. "For him uninfatuated, unattached, unconfused, remaining focused on their drawbacks the five clinging-aggregates head toward future Cakkhuca kho bhikkhave, jna passa yathbhta, rpe jna passa yathbhta, cakkhuvia jna passa yathbhta, cakkhusamphassa jna passa yathbhta, yampida cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi jna passa yathbhta, cakkhusmi na srajjati, rpesu na srajjati, cakkhuvie na srajjati, cakkhusamphasse na srajjati, yampida cakkhusamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tasmimpi na srajjati. diminution. The craving that makes for further becoming accompanied by passion & delight, relishing now this & now that is abandoned by him. His bodily disturbances & mental disturbances are abandoned. His bodily torments & mental torments are abandoned. His bodily distresses & mental distresses are abandoned. He is sensitive both to ease of body & ease of Tassa asrattassa asayuttassa asammhassa dnavnupassino viharato yati pacupdnakkhandh apacaya gacchanti. Tah cassa ponobhavik nandirgasahagat tatratatrbhinandin, s cassa pahyati. Tassa kyikpi darath pahyanti, cetasikpi darath awareness. "Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any

become right thoughts. Whatever his speech it becomes right speech. Whatever his actions, they become right actions. Whatever his effort, it becomes right effort. Whatever his mindfulness, it becomes right mindfulness. Whatever his concentration, it becomes right concentration. Even earlier his livelihood was purified on account of his bodily and verbal actions. His Noble Eightfold path by development gets completed. When he develops the Noble Eightfold path, the four establishments of mindfulness get completed. So also, the four right exertions, the four super-normal powers, the five mental faculties, the five powers and the seven enlightenment factors by development get completed. The two things calm and insight proceed to him yoked. Whatever things

pahyanti, kyikpi santp pahyanti, cetasikpi santp pahyanti, kyikpi parih [PTS Page 289] [\q 289/] pahyanti, cetasikpi parih pahyanti, so kyadukkhampi cetodukkhampi paisavedeti. Y yathbhtassa dihi, sssa hoti sammdihi. Yo tathbhtassa sakappo, svssa hoti sammsakappo. Yo tathbhtassa vymo, svssa hoti sammvymo. Y tathbhtassa sati, sssa hoti sammsati. Yo tathbhtassa samdhi, svssa hoti sammsamdhi. Pubbeva kho panassa kyakamma vackamma jvo suparisuddho hoti. Evamassya ariyo ahagiko maggo bhvanparipri gacchati.

effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, & livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their development. The four right exertions... the four bases of power... the five faculties... the five strengths... the seven factors for Awakening go to the

should be dispelled knowing deeply, those are known from the depth and dispelled. Whatever things should be developed knowing deeply, those are known from the depth and developed. Whatever things should be realized knowing deeply, those are known from the depth and realized. Bhikkhus, what things should be thoroughly known from the depth? The reply is the five holding masses, such as the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness. Bhikkhus, what things should be dispelled knowing from the depth? Ignorance and the craving `to be' should be dispelled knowing deeply. Bhikkhus, what things should be

Tassa eva ima ariya ahagika magga bhvayato cattropi satipahn bhvan pripri gacchanti. Cattropi sammappadhn bhvan pripri gacchanti. Cattropi iddhipd bhvan pripri gacchanti. Pacapi indriyni bhvan pripri gacchanti pacapi balni bhvan pripri gacchanti. Sattapi bojjhag bhvan pripri gacchanti.

culmination of their development.[1] [And] for him these two qualities occur in tandem: tranquillity & insight. "He comprehends through direct knowledge whatever qualities are to be comprehended through direct

Tassime dve dhamm yuganaddh1 vattanti samatho ca vipassan ca. So ye dhamm abhi parieyy, te dhamme abhi parijnti. Ye dhamm abhi pahtabb, te dhamme abhi pajahat. Ye dhamm abhi bhvetabb, te dhamme abhi bhveti. Ye

knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge

dhamm abhi sacchiktabb, te dhamme abhi sacchikaroti.

whatever qualities are to be developed through direct knowledge, and realizes

developed knowing deeply? Calm and insight should be developed knowing deeply. Bhikkhus, what things should be realized knowing deeply? Knowledge and release should be realized knowing deeply.

Katame ca bhikkhave, dhamm abhi parieyy: pacupdnakkhandhtissa vacanya. Seyyathda: rppdnakkhandho vedanpdnakkhandho sapdnakkhandho sakhrpdnakkhandho vipdnakkhandho. Ime dhamm abhi parieyy.

through direct knowledge whatever qualities are to be realized through direct knowledge. "And what qualities are to be comprehended through direct knowledge? 'The five

To someone who learns and realizes, ear, sounds, ... re ... nose, scents, ... re ... tongue, tastes, re ... mind, thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of mind contact, as they really are. Attachment does not arise for mind, thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that mind contact. Not attached, unyoked and not deluded he abides seeing the danger

-----------------------1.Yuganandh-majasa.

clinging-aggregates,' should be the reply. Which five? Form as a clinging-aggregate... feeling...

[BJT Page 598] [\x 598/]

perception... fabrications... consciousness as a clinging-aggregate. These are the

Katame ca bhikkhave, dhamm abhi pahtabb: avijj ca bhavatah ca. Ime dhamm abhi pahtabb.

qualities that are to be comprehended through direct knowledge. "And what qualities are to be abandoned

Katame ca bhikkhave, dhamm abhi bhvetabb: samatho ca vipassan ca. Ime dhamm abhi bhvetabb.

through direct knowledge? Ignorance & craving for becoming: these are the qualities that are to be abandoned

Katame [PTS Page 290] [\q 290/] ca bhikkhave, dhamm abhi sacchiktabb: vijj ca vimutti ca. Ime dhamm abhi sacchiktabb.

through direct knowledge. "And what qualities are to be developed through direct knowledge? Tranquillity & insight: these are the qualities that are

Sota bhikkhave, jna passa yathbhta, sadde jna passa yathbhta, sotavia jna passa yathbhta, sotasamphassa jna passa yathbhta, yampida Sotasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi jna passa yathbhta, sotasmi na srajjati. Saddesu na sjjati. Sotavie na srajjati. Sotasamphasse na srajjati. Yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v. Tasmimpi na srajjati. Ghna bhikkhave, jna passa yathbhta, gandhe jna passa yathbhta, ghnavia jna passa yathbhta, ghnasamphassa jna passa yathbhta, yampida ghnasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi jna passa yathbhta, ghnasmi na srajjati. Gandhesu na sjjati. Ghnaviena srajjati. Ghnasamphasse na srajjati. Yampida ghnasamphassapaccay uppajjati vedayita sukha v dukkha v Adukkhamasukha v. Tasmimpi na srajjati. Jivha bhikkhave, jna passa yathbhta, ras jna passa yathbhta, jivhvia jna passa yathbhta, jivhsamphassa jna passa yathbhta, yampida jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi jna passa yathbhta, jivhasmi na srajjati. Rasesu na

to be developed through direct knowledge. "And what qualities are to be realized through direct knowledge? Clear knowing & release: these are the qualities that are to be realized through direct knowledge. "Knowing & seeing the ear... Knowing & seeing the nose... Knowing & seeing the tongue... Knowing & seeing the body... "Knowing & seeing the intellect as it actually is present, knowing & seeing ideas... consciousness at the intellect... contact at the intellect as they actually are present, knowing & seeing whatever arises conditioned through intellect-contact experienced as pleasure, pain, or neither-pleasure-nor-pain as it actually is present, one is not infatuated with the intellect... ideas... consciousness at the intellect... contact at the intellect...

and does not accumulate in the five holding masses for the future. His craving, interest and greed, to be here and there in the future, cease. His bodily and mental troubles, anxiety and laments cease. Further he experiences bodily and mental pleasantness. Whatever his view, it becomes right view. Whatever his thoughts, they become right thoughts. Whatever his speech it becomes right speech. Whatever his actions, they become right actions. Whatever his effort, it becomes right effort. Whatever his mindfulness, it becomes right mindfulness. Whatever his concentration, it becomes right concentration. Even earlier his livelihood was purified on account of his bodily and verbal actions. His Noble Eightfold path by development gets completed. When

srajjati. Jivhvie na srajjati. Jivhsamphasse na srajjati. Yampida jivhsamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v. Tasmimpi na srajjati. Kya bhikkhave, jna passa yathbhta, pohabbe jna passa yathbhta, kyavia jna passa yathbhta, kyasamphassa jna passa yathbhta, yampida kyasamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi jna passa yathbhta, kyasmi na srajjati. Pohabbesu na sjjati. Kyavie na srajjati. Kyasamphasse na srajjati. Yampida kayesamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v. Tasmimpi na srajjati. Mana bhikkhave, jna passa yathbhta, dhamme jna passa yathbhta, manovia jna passa yathbhta, manosamphassa jna passa yathbhta, yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v, tampi jna passa yathbhta, manasmi na Srajjati. Dhammesu na sjjati. Manovie na srajjati. Manosamphasse na srajjati. Yampida manosamphassapaccay uppajjati vedayita sukha v dukkha v adukkhamasukha v. Tasmimpi na srajjati.

whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain. "For him uninfatuated, unattached, unconfused, remaining focused on their drawbacks the five clinging-aggregates head toward future diminution. The craving that makes for further becoming accompanied by passion & delight, relishing now this & now that is abandoned by him. His bodily disturbances & mental disturbances are abandoned. His bodily torments & mental torments are abandoned. His bodily distresses & mental distresses are abandoned. He is sensitive both to ease of body & ease of awareness. "Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any

he develops the Noble Eightfold path, the four establishments of mindfulness get completed. So also, the four right exertions, the four super-normal powers, the five mental faculties, the five powers and the seven enlightenment factors by development get completed. The two things calm and insight proceed to him yoked. Whatever things should be dispelled knowing deeply, those are known from the depth and dispelled. Whatever things should be developed knowing deeply, those are known from the depth and developed. Whatever things should be realized knowing deeply, those are known from the depth and realized. Bhikkhus, what things should be thoroughly known from the depth? The reply is the five holding masses, such as the holding mass of

Tassa asratassa asayuttassa asammhassa dnavnupassino

effort, his right effort. Any mindfulness,

viharato yati pacupdnakkhandh apacaya gacchanti. Tah cassa ponobhavik nandirgasahagat tatra tatrbhinandn, s cassa pahyati. Tassa kyikpi darath pahyanti kyikpi santp pahyanti. Cetasikpi santp pahyanti. Kyikpi parih pahyanti. Cetasikpi parih pahyanti. So kyasukhampi cetosukhampi paisavedeti.

his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, & livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their

matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness. Bhikkhus, what things should be dispelled knowing from the depth? Ignorance and the craving `to be' should be dispelled knowing deeply. Bhikkhus, what things should be developed knowing deeply? Calm and insight should be developed knowing deeply. Bhikkhus, what things should be realized knowing deeply? Knowledge and release should be realized knowing deeply.

Y tathbhtassa dihi, sssa hoti sammdihi. Yo tathbhtassa sakappo, svssa hoti sammsakappo. Yo tathbhtassa vymo, svssa hoti sammvymo. Y tathbhtassa sati, sssa hoti sammsati. Yo tathbhtassa samdhi. Svssa hoti sammsamdhi. Pubbeva kho panassa kyakamma vacikamma jvo suparisuddho hoti. Evamassya ariyo ahagiko maggo bhvanpripri gacchati.

development. The four right exertions... the four bases of power... the five faculties... the five strengths... the seven factors for Awakening go to the culmination of their development. [And] for him these two qualities occur in tandem: tranquillity & insight. "He comprehends through direct

Tassa eva ima ariya ahagika magga bhvayato cattropi satipahn bhvanpripri gacchanti. Cattropi sammappadhn bhvanpripri gacchanti. Cattropi iddhipd bhvanpripri gacchanti. Pacapi indriyni bhvanpripri gacchanti. Pacapi balni bhvanpripri gacchanti. Sattapi bojjhag bhvan pripri gacchanti.

knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed

The Blessed One said thus, and those bhikkhus delighted in the words of the Blessed One.

Tassime dve dhamm yuganaddh vattanti samatho ca vipassan ca.

through direct knowledge, and realizes

So ye dhamm abhi parieyy, te dhamme abhi parijnti. Ye dhamm abhi pahtabb. Te dhamm abhi pajahati. Ye dhamm abhi bhvetabb, te dhamme abhi bhveti. Ye dhamm abhi sacchiktabb, te dhamme abhi sacchikaroti.

through direct knowledge whatever qualities are to be realized through direct knowledge. "And what qualities are to be comprehended through direct

[BJT Page 600] [\x 600/]

knowledge? 'The five clinging-aggregates,' should be the reply.

Katame ca bhikkhave, dhamm abhi parieyy: pacupdnakkhandho'tissa vacanya seyyathda: rppdnakkhandho vedanpdnakkhandho sapdnakkhandho sakhrpdnakkhandho vipdnakkhandho. Ime dhamm abhi parieyy. Katame ca bhikkhave, dhamm abhi pahtabb: avijj ca bhavatah ca. Ime dhamm abhi pahtabb.

Which five? Form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate. These are the qualities that are to be comprehended through direct knowledge. "And what qualities are to be abandoned through direct knowledge? Ignorance &

Katame ca bhikkhave, dhamm abhi bhvetabb: samatho ca vipassan ca. Ime dhamm abhi bhvetabb.

craving for becoming: these are the qualities that are to be abandoned through direct knowledge.

Katame ca bhikkhave, dhamm abhi sacchiktabb: vijj ca vimutti ca. Ime dhamm abhi sacchiktabbti.

"And what qualities are to be developed through direct knowledge? Tranquillity & insight: these are the qualities that are

Idamo ca bhagav. Attaman te bhikkh bhagavato bhsita abhinandunti.

to be developed through direct knowledge.

"And what qualities are to be realized Mahsayatanika sutta sattama. through direct knowledge? Clear knowing & release: these are the [BJT Page 602] [\x 602/] qualities that are to be realized through direct knowledge." That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. Note 1.These thirty-seven qualities are collectively termed the "wings to wakening" (bodhipakkhiyadhamma). For a thorough discussion, seeThe Wings to Awakening, by Thanissaro Bhikkhu.

48 Patihita Sutta (SN 48.56) [3 english translations]

Sayuttanikyo/ Mahvaggo/ 4. Indriyasayutta / 6. Skarakhatavaggo / 6. Patihitasutta (SN 5. 4. 6. 6) [PTS Page 232] [\q 232/] 1740. Svatthiya: Ekadhamme patihitassa bhikkhave, bhikkhuno pacindriyni bhvitni honti subhvitni. Katamasmi ekadhamme: appamde. Katamo ca bhikkhave, appamdo. Idha bhikkhave bhikkhu citta rakkhati savesu ca ssavesu ca dhammesu. Tasmi1 citta rakkhato savesu ca ssavesu ca dhammesu saddhindriyampi bhvanpripri gacchati. Viriyindriyampi bhvanpripri gacchati. Satindriyampi bhvanpripri gacchati. Samdhindriyampi bhvanpripri gacchati. Paindriyampi bhvanpripri gacchati. Eva kho2 bhikkhave, ekadhamme patihitassa bhikkhuno pacindriyni bhvitni honti subhvitnti. Patitthita Sutta: Established Thanissaro Bhikkhu 2004 "Monks, when one quality is established in a monk, the five faculties are developed & developed well. Which one quality? Heedfulness. "And what is heedfulness? There is the case where a monk guards his mind with regard to [mental] fermentations and mental qualities accompanied by fermentations. When his mind is guarded with regard to fermentations and mental qualities accompanied by fermentations, the faculty of conviction goes to the culmination of its development. The faculty of persistence... mindfulness... concentration... discernment goes to the culmination of its development. "This is how when one quality is established in a monk, the five faculties are developed & developed well." See also: SN 3.17; SN 6.15; SN 35.97; SN 55.40. Wisdom_SN The Connected Discourses of the Buddha (Bodhi)_Patihit asutta refer to attached file PTS_SN The Book of the Kindred Sayings 5 (Mrs Rhys Davids)_Patihit asutta

49 Abhihapaccavekkhitabbahna Sutta (AN 5.57) [2 english translations]

Aguttaranikyo/ Pacakaniptapi / 2. Dutiyapasaka / (6) 1. Nvaraavaggo / 7. Abhihapaccavekkhitabbahnasutta (AN 5. 2. 1. 7) (hnasutta) (Svatthinidna) 7. Pacimni bhikkhave hnni abhiha paccavekkhitabbni itthiy v purisena v gahahena v pabbajitena v. Katamni paca? Jardhammomhi jara anatto'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v. Vydhidhammomhi vydhi anatto'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v. Maraadhammomhi maraa anatto'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v. I have not gone beyond decay should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond death should be constantly reflected by a woman, man, a householder or one gone forth. All my near and dear ones change and disappear should be constantly reflected by a woman, man, a householder or one gone forth. I'm the owner of actions, the 1. Na ceva sy, machasa [BJT Page 114] [\x 114/] heritage of actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, should be constantly reflected by a woman, man, a householder or one gone forth. 'Sabbehi me piyehi manpehi nnbhvo vinbhvo'ti abhiha paccavekkhitabba [PTS Page 072] [\q 72/] itthiy v purisena v gahahena v pabbajitena v. Bhikkhus, for what reason should I have not gone beyond decay be constantly reflected by a woman, man, a householder or one gone forth? refer to attached file Aguttara Nikya/ 006. Nvaranavaggo On obstacles 7. Abhihapaccavekkhitabbahnasutta Should be constantly reflected upon 006.07. Bhikkhus, these five things should be constantly reflected upon by a woman, man, a householder or one gone forth. What five? PTS_AN The Book of the Gradual Sayings 3 (Woodward)_Ab hihapaccavekkh itabbahnasutta

'Kammassakomhi kammadydo kammayoni kammabandh

Bhikkhus, to sentient beings there is the youth, intoxicated by which they

kammapaisarao ya kamma karissmi kalya v ppaka v tassa dydo bhavissm'ti abhiha paccacekkhitabba itthiy v purisena v gahahena v pabbajitena v.

misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond decay, the intoxication of youth when young, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond decay should be constantly reflected by a woman, man, a householder or

Kica bhikkhave atthavasa paicca 'jardhammomhi jara anatto'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v. ? Atth bhikkhave sattna yobbane yobbanamado yena madena matt kyena duccarita caranti vcya duccarita caranti manas duccarita caranti. Tassa ta hna abhiha paccavekkhato yo yobbane yobbanamado so sabbaso v pahyati, tanu v pana hoti. Ida kho bhikkhave atthavasa paicca 'jardhammomhi jara anatto'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v. Kica bhikkhave atthavasa paicca'vydhidhammomhi vydhi anatto'ti abhiha paccavekkhitabba itthiy v v purisena v gahahena v pabbajitena v? Atthi bhikkhave sattna rogye rogyamado yena madena matt kyena duccarita caranti vcya duccarita caranti manas duccarita caranti. Tassa ta hna abhiha paccavekkhato yo rogye rogyamado so sabbaso v pahyati, tanu v pana hoti. Ida kho bhikkhave atthavasa paicca 'vydhidhammomhi vydhi anatto'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v.

one gone forth.

Bhikkhus, for what reason should I have not gone beyond ailing be constantly reflected by a woman, man, a householder or one gone forth?

Bhikkhus, to sentient beings there is the intoxication of health, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond ailing, the intoxication of health, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth.

Bhikkhus, for what reason should I have not gone beyond death be constantly reflected by a woman, man, a householder or one gone forth?

Bhikkhus, to sentient beings there is the intoxication of life, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond death, the intoxication of life, fades completely or dwindles. Bhikkhus, on account of this I have not gone

Kica bhikkhave atthavasa paicca 'maraadhammomhi maraa anatto'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v? Atthi bhikkhave sattna jvite jvitamado yena madena matt kyena duccarita caranti vcya [PTS Page 073] [\q 73/] duccarita caranti manas duccarita caranti. Tassa ta hna abhiha paccavekkhato yo jvite jvitamado so sabbaso v pahyati, tanu v pana hoti. Ida kho bhikkhave atthavasa paicca 'maraadhammomhi maraa anatto'ti abhiha paccavekkhitabba itthy v purisena v gahahena v pabbajitena v.

beyond death should be constantly reflected by a woman, man, a householder or one gone forth.

Bhikkhus, for what reason should all my near and dear ones change and disappear be constantly reflected by a woman, man, a householder or one gone forth?

Bhikkhus, to sentient beings there's interest and greed for near and dear ones, delighted by which they misbehave by body, words and mind. To one constantly reflecting, all my near and dear ones change and disappear

[BJT Page 116] [\x 116/]

that interest and greed, completely fades or dwindles. Bhikkhus, on account of this, all my near and dear ones change and disappear should be

Kica bhikkhave atthavasa paicca 'sabbehi me piyehi manpehi nnbhvo vinbhvo'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v? Atthi bhikkhave sattna piyesu jandargo yena rgena ratt kyena duccarita caranti cvya duccarita caranti manas duccarita caranti. Tassa ta hna abhiha paccavekkhato yo piyesu chandargo so sabbaso v pahyati, tanu v pana hoti. Ida kho bhikkhave atthavasa paicca 'sabbehi me piyehi manpehi nnbhvo vinbhvo'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v.

constantly reflected by a woman, man, a householder or one gone forth.

Bhikkhus, for what reason should, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, be constantly reflected by a woman, man, a householder or one gone forth?

Bhikkhus, to sentient beings there is misbehaviour by body, words and mind. To one constantly reflecting, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and

Kica bhikkhave atthavasa paicca 'kammassakomhi kammadydo

refuge. Whatever action I do, good or evil, will be my inheritance, the

kammayon kammabandh kammapaisarao ya kamma karissmi kalya v ppaka v tassa dydo bhavissmi'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v?. Atthi bhikkhave sattna kyaduccarita vacduccarita manoduccarita. Tassa ta hna abhiha paccavekkhato sabbaso v ta pahyati, tanu v pana hoti ida kho bhikkhave atthavasa paicca 'kammassakomhi kammadydo kammayon kammabandh kammapaisarao ya kamma karissmi kalya v ppaka v tassa dydo bhavissmi'ti abhiha paccavekkhitabba itthiy v purisena v gahahena v pabbajitena v.

misbehaviour by body, words and mind completely fades or dwindles. Bhikkhus, on account of this, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance,should be constantly reflected by a woman, man, a householder or one gone forth.

Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond decay, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond decay. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.

Sa kho so bhikkhave ariyasvako iti paisacikkhati: [PTS Page 074] [\q 74/] na kho ahaeveko jardhammo jara anatto atha kho yvat sattna gati gati cuti uppatti, sabbe satt jardhamm jara anatt'ti tassa ta hna abhiha paccavekkhato maggo sajyati. So ta magga sevati, bhveti, bahulkaroti. Tassa ta magga sevato bhvayato bahulkaroto sayojan pahyanti, 1 anusay vyanthonti. Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond ailing, yet all sentient beings that have come, gone, disappeared and are born, have not gone beyond ailing. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.

Na kho ahaeveko vydhidhammo vydhi anatto, atha kho yvat sattna gati gati cuti upapatti, sabbe satt vydhi anatt'ti tassa ta hna abhiha paccavekkhato maggo sajyati, so ta magga sevati, bhveti, bahulikaroti. Tassa ta magga sevato bhvayato bahulkaroto sayojan pahyanti. 1Anusay vyanti honti.

Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond death, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond death. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.

1. Sayojanni pahyanti sy sayojanni sabbaso pahyanti. Machasa. [BJT Page 118] [\x 118/]

Bhikkhus, the noble disciple reflects, it is not only my near and dear ones that change and disappear, yet the near and dear ones of all sentient beings that have come, gone, disappeared and are born change and disappear. To

'Na kho ahaeveko maraadhammo maraa anatto, atha kho yvat sattna gati gati cuti upapatti, sabbe satt maraadhamm maraa anatt'ti tassa ta hna abhiha paccavekkhato maggo sajyati so ta magga sevati bhveti bahulkaroti. Tassa ta magga sevato bhvayato bahulkaroto sayojan pahyanti. Anusay vyanti honti.

one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.

Bhikkhus, the noble disciple reflects, it is not only I that have the ownership of actions, their heritage, origin, relationship and refuge, yet all

'Na kho mayhamevekassa sabbeheva piyehi manpehi nnbhvo vinbhvo, atha kho yvat sattna gati gati cuti upapatti, sabbesa sattna manpehi nnbhvo vinbhvo'ti tassa ta hna abhiha paccavekkhato maggo sajyati. So ta magga sevati bhveti bahulkaroti. Tassa ta magga sevato bhvayato bahulkaroto sayojan pahyanti. Anusay vyanthonti. 'Na kho ahaeveko kammassakomhi kammadydo kammayon kammabandh kammapaisarao ya kamma karissmi kalya v ppaka v tassa dydo bhavissmi, atha kho yvat sattna gati gati cuti upapatti. Sabbe satt kammassak kammadyd kammayon kammabandh kammapaisara, ya kamma karissanti kalya v ppaka v, tassa dyd [PTS Page 075] [\q 75/] bhavissant'ti tassa ta hna abhiha paccavekkhato maggo sajyati. So ta magga

sentient beings that have come, gone, disappeared and are born have the ownership of actions, their heritage, origin, relationship and refuge. To one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.

Ailing, decay and death, these unavoidable things the ordinary folk loathe. It is not suitable for me, who abide without passion to loathe these. I'm enlightened about these intoxicants of health, youthfulness and life And see appeasement in giving up these. Now I cannot enjoy sensual pleasures

sevati, bhveti, bahulkaroti tassa ta magga sevato bhvayato bahulkaroto sayojan pahyanti. Anusay vyanthont'ti. 7. Vydhidhamm jardhamm atho maraadhammino, Yath dhamm tath sant1 jigucchanti puthujjan. 8. Ahaceta jiguccheyya eva dhammesu pisu, Na meta patirpassa mama eva vihrino. 9. Soha eva viharanto atv dhamma nirpadhi, rogye yobbanasmica jvitasmica ye mad, 10. Sabbe made abhibhosmi nekkhamma dahu khemato Tassa me ahu ussho nibbna abhipassato. 11. Nha bhabbo etarahi kmni patisevitu, Anivatt bhavissmi brahmacariyaparyaoti. Satt machasa

I will go non-stop, until the end of the holy life is reached.

50 Dghanakha Sutta (MN 74) [4 english translations]

Majjhimanikye/ Majjhimapasapi/ 3. Paribbjakavaggo/ 4. Dghanakha sutta (MN 2.3.4) Dighanaka Sutta: To LongNails Thanissaro Bhikkhu 2007 MAJJHIMA NIKYA II II. 3. 4 Dghanakhasutta (74) Advice to Dighanakha the wandering Ascetic by Sister Upalavanna Eva me suta eka samaya bhagav rjagahe viharati gijjhake pabbate skarakhatya1. Atha kho dghanakho I have heard that on one occasion the Blessed One was staying nearRajagaha on Vulture's Peak Mountain, in the Boar's Cave. Then LongNails I heard thus. At one time the Blessed One lived on vultures' peak where pigs were molested, in Rajagaha. Then the wandering ascetic Motilal Banarsidass_MN Middle Length Sayings (I. B. Horner)_Vol 2_Dghanakha sutta

paribbjako yena bhagav tenupasakami. Upasakamitv bhagavat saddhi sammodi, sammodanya katha srya vtisretv ekamanta ahsi. Ekamanta hito kho dghanakho paribbjako bhagavanta etadavoca:

the wanderer[1] went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, "Master Gotama, I am of the view, of the opinion, that 'All is not pleasing to me.'"

Dighanakha approached the Blessed One, exchanged friendly greetings, stood on a side, and said to the Blessed One: `Good Gotama, I'm of this view, and declare Everything is not pleasingo me'. `Aggivessana, according to this view of yours, everything is not pleasing to me. Is that view pleasing to you?' `Good Gotama, that view pleases me and such others like them,' `Aggivessana, there are very many in the world, who have this view, that too is like that and that too is like that. They do not give up that view, but take up another view. Aggivessana, only a few in this world say, that too is like that and that too is like that, and they give up that view and do not uphold another view'. refer to attached file Wisdom_MN The Middle Length Discourses of the Buddha (amoli&Bod hi)_Dghanakha sutta

Aha hi bho gotama eva vd evadih, sabba me na khamatti. Ypi kho te es aggivessana dihi sabba me na khamatti, espi te dihi na khamatti. Es ce me bho gotama dihi khameyya tampassa tdisameva, tampassa [PTS Page 498] [\q 498/] tdisamevti. Ato kho te aggivessana bahhi bahutar lokasmi ye evamhasu: tampassa tdisameva, tampassa tdisamevti. Te taceva dihi nappajahanti, aaca dihi updiyanti. Ato kho te aggivessana tanhi tanutar lokasmi ye evamhasu: tampassa tdisameva, tampassa tdisamevti. Te taceva dihi pajahanti, aaca dihi na updiyanti.

"But even this view of yours, Aggivessana 'All is not pleasing to me' is even that not pleasing to you?'" "Even if this view of mine were pleasing to me, Master Gotama, it would still be the same, it would still be the same." "Well, Aggivessana, there are more than many in the world who say, 'It would still be the same, it would still be the same,' yet they both do not abandon that view and they cling to another view. There are fewer than few in the world who say, 'It would still be the same, it would still be the same,' and they both abandon that view and do not cling to another view. "There are some brahmans & contemplatives who are of the view, of the opinion, that 'All is

Aggivessana, there are recluses and brahmins, in this world, who uphold this view and declare it. Every thing is pleasing to me Aggivessana, there are recluses and brahmins in this world, who uphold this view and declare it. Every thing is not pleasing to me. Aggivessana, there are recluses and brahmins, in this world, who

Santaggivessana eke samaabrhma eva vdino evadihino sabba me khamat'ti. Santaggivessana eke samaabrhma eva vdino evadihino sabba me na khamat'ti. Santaggivessana eke samaabrhma evavdino evadihino ekacca me khamati, ekacca me na khamatti.

pleasing to me.' There are some brahmans & contemplatives who are of the view, of the opinion, that 'All is not pleasing to me.' There are some brahmans & contemplatives who are of the view, of the opinion, that 'A part is pleasing to me; a part is not pleasing to me.' "With regard to those brahmans & contemplatives who are of the view, of the

uphold this view and declare it. Some things are pleasing to me and other things are not pleasing to me. Aggivessana the view of those recluses and brahmins, every thing is pleasing to me, is close upon greed, is yoked to interest, appropriating and seizing. Aggivessana the view of those recluses and brahmins, every thing is not pleasing to me, is away from greed, not yoked to interest, appropriating and seizing'. When this was said, the wandering ascetic Dighanakha said thus to the Blessed One,' Does good Gotama, praise my view,' `Aggivessana, the view of those recluses and brahmins, some things are pleasing to me and other things are not pleasing. Pleasing things, are close upon greed, yoked to interest, appropriating and seizing. The things not pleasing, are away from greed, unyoked from interest, appropriating and seizing.

Tatraggivessana ye te samaabrhma eva vdino evadihino sabba me khamat'ti. Tesamaya dihi srgya santike sayogya santike abhinandanya santike ajjhosnya santike updnya santike.

opinion, that 'All is pleasing to me': That view of theirs is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. With regard to those brahmans & contemplatives who are of the view, of the opinion, that 'All is not pleasing to me': That

Tatraggivessana ye te samaabrhma eva vdino evadihino sabba me na khamat'ti. Tesamaya dihi asrgya santike asayogya santike anabhinandanya santike anajjhosnya santike anupdnya santiketi.

view of theirs is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging." When this was said, LongNails the wanderer said to the Blessed One, "Master Gotama commends my viewpoint. Master Gotama

Eva vutte dghanakho paribbjako bhagavanta etadavoca: ukkasati me bhava gotamo dihigata samukkasati me bhava

recommends my viewpoint." "With regard to those brahmans & contemplatives who are of the view, of the

Aggivessana, a wise man reflects, if I held this view, every thing is pleasing to me, this only is the truth all else is false, stubbornly and did not

gotamo dihigata'nti.

opinion that 'A part is pleasing to me; a part is not pleasing to me': Whatever is pleasing to

give it up easily. I have to worry on account of two things. About the recluses and brahmins of this view, every thing is not pleasing to me and the recluses and brahmins of this view, some things are pleasing to me and some other things are not pleasing to me. On account of these two views, there is a split. On account of a split, a dispute, and trouble. Then seeing that his view has split, and there is a dispute and trouble, he gives up that view and does not uphold another view. This is the giving up of such views. Aggivessana, a wise man reflects. If I held this view, every thing, is not pleasing to me, this is the truth. All else is false, stubbornly and not give it up easily. I have to worry on account of two things. About the recluses and brahmins of this view. Every thing is pleasing, to me and the recluses and brahmins of this view, some things are pleasing to me and some other things are not pleasing to me. On account of these two views, there is a split, a dispute and trouble. Then seeing that his view has split, and there is a dispute and trouble, he gives up that view and

------------------------1.Gijjhake skarakhatya-[PTS.]

them, their view is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. Whatever is not

[BJT Page 282] [\x 282/]

pleasing to them, their view is close to not being impassioned, close to non-bondage, close to

Tatraggivessana ye te samaabrhma evavdino evadihino: ekacca me khamati, ekacca me na khamat'ti. Y hi kho nesa khamati sya dihi srgya santike sayogya santike abhinandanya santike ajjhosnya santike updnya santike. Yhi kho tesa na khamati sya dihi asrgya santike asayogya santike anabhinandanya santike anajjhosnya santike anupdnya santike.

not-delighting, close to not-holding, close to not-clinging. "With regard to those brahmans & contemplatives who are of the view, of the opinion, 'All is pleasing to me': A wise person among them considers that 'If I were to grasp and insist firmly on this view of mine that "All is pleasing to me," and to state that "Only this is true, all else is worthless," I would clash with two the brahman or contemplative who is of

Tatraggivessana ye te samaabrhma evavdino evadihino sabba me khamat'ti. Tattha vi puriso iti paisacikkhati: y kho me aya dihi sabba me khamat'ti. Imace aha dihi thmas parmassa abhinivissa vohareyya: idameva sacca, moghamaa'nti.

the view, of the opinion that "All is not pleasing to me" and the brahman or contemplative who is of the view, of the opinion that "A part is pleasing to me; a part is not pleasing to me." I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute,

Dvhi me assa viggaho. Yo cya samao v brhmao v evavd [PTS Page 499] [\q 499/] evadih: sabba me khamatti. Yocya samao v brhmao v evavd evadih: ekacca me khamati, ekacca me na khamat'ti. Imehi me assa dvhi viggaho, iti viggahe sati vivdo, vivde sati vighto, vighte sati vihes. Iti so viggahaca vivdaca vightaca vihesaca attani sampassamno taceva dihi pajahati. Aaca dihi na updiyati. Evametsa dihna pahna hoti. Evametsa dihna painissaggo hoti.

quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.' Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views. "With regard to those brahmans & contemplatives who are of the view, of the opinion that 'All is not pleasing to me': A wise person among them considers that 'If I were to grasp and insist firmly on this view of mine that

does not uphold another. This is the giving up of such views Aggivessana, a wise man reflects. If I held this view, some things are pleasing to me and other things are not pleasing to me, this is the truth. All else is false, stubbornly and not give it up easily. I have to worry on account of two things. About the recluses and brahmins of the view, every thing is pleasing to me and the recluses and brahmins of the view, every thing is not pleasing to me. On account of these two views, there is a split, a dispute and trouble. Then seeing that his view has split, he gives up that view and does not uphold another. This is the giving up of such views.

Tatraggivessana ye te samaabrhma evavdino evadihino sabba me na khamat'ti. Tattha vi puriso iti paisacikkhati: y kho me aya dihi sabba me na khamat'ti. Imace aha dihi thmas parmassa abhinivissa vohareyya: idameva sacca, moghamaa'nti. Dvhi me assa viggaho. Yo cya samao v brhmao v evavd evadih: sabba me khamat'ti. Yocya samao v brhmao v evavd

"All is not pleasing to me," and to state that "Only this is true, all else is worthless," I would clash with two the brahman or contemplative who is of the view, of the opinion that "All is pleasing to me" and the brahman or contemplative who is of the view, of the opinion that "A part is pleasing to me; a part is not pleasing to me." I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is

Aggivessana, this material body of the four primary elements, brought forth by mother and father and supported on rice and bread, is subject to change through brushing and breaking. It should be reflected, as impermanent, unpleasnt, an illness, an abscess, an arrow, a troublesome thing, as foreign and as breaking apart, as void, and as not mine. When he sees this body as

evadih: ekacca me khamati, ekacca me na khamat'ti. Imehi me assa dvhi viggaho, iti viggahe sati vivdo, vivde sati vighto, vighte sati vihes. Iti so viggahaca vivdaca vightaca vihesaca attani sampassamno taceva dihi pajahati. Aaca dihi na updiyati. Evametsa dihna pahna hoti. Evametsa dihna painissaggo hoti.

quarreling, annoyance. Where there is annoyance, frustration.' Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views. "With regard to those brahmans & contemplatives who are of the view, of the

impermanent, unpleasnt, an illness, an abscess, an arrow, as a troublesome thing, as foreign and as breaking apart, as void, and as not mine, the interest for the body, the love for it and following the needs of the body, fade.

Aggivessana, these three are the feelings, pleasant, unpleasant and neither unpleasant nor pleasnt. Aggivessana, when a pleasant feeling is felt, at such time an unpleasant feeling or a neither unpleasant nor pleasant feelings is not felt. Only the pleasant feeling is felt. Aggivessana, when an unpleasant feeling is felt, at such times a pleasant feeling or a neither unpleasant nor pleasant feelings is not felt. Only the unpleasant feeling is felt. Aggivessana, when a neither unpleasant nor pleasant feeling is felt, at such time a pleasant feeling or an unpleasant feelings is not felt. Only the neither unpleasant nor pleasant feeling is felt. Aggivessana, even the pleasant feelings are impermanent, compounded, dependently arisen. They get destroyed, fade, get detached and cease.

Tatraggivessana ye te samaabrhma evavdino evadihino 'ekacca me khamati. Ekacca me na khamatti tattha vi puriso iti paisacikkhati: y kho me aya dihi: ekacca me khamati, ekacca me na khamatti. Imace aha dihi thmas parmassa abhinivissa vohareyya: idameva sacca, moghamaa'nti. Dvhi me assa viggaho. Yo cya samao v brhmao v evavd evadih: sabba me khamat'ti. Yocya samao v brhmao v evavd evadih: 'sabba me na khamatti, imehi me assa dvhi viggaho, iti viggahe sati vivdo, vivde sati vighto, vighte sati vihes. Iti so viggahaca vivdaca vightaca

opinion that 'A part is pleasing to me; a part is not pleasing to me': A wise person among them considers that 'If I were to grasp and insist firmly on this view of mine that "A part is pleasing to me; a part is not pleasing to me," and to state that "Only this is true, all else is worthless," I would clash with two the brahman or contemplative who is of the view, of the opinion that "All is pleasing to me" and the brahman or contemplative who is of the view, of the opinion that "All is not pleasing to me." I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where

vihesaca attani sampassamno taceva dihi pajahati. Aaca dihi na updiyati. Evametsa dihna pahna hoti. Evametsa dihna painissaggo hoti. [PTS Page 500] [\q 500/]

there is annoyance, frustration.' Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.

Aggivessana, even the unpleasant feelings are impermanent, compounded and dependently arisen. They get destroyed, fade, get detached and cease. Aggivessana, even the neither unpleasant nor pleasant feelings are impermanent, compounded and dependently arisen. They get destroyed, fade, get detached and cease. When the noble disciple sees this, his mind breaks away from pleasant feelings, unpleasant feelings and even from neither unpleasant- norpleasant feelings. When the mind breaks away, it gets detached, when detached it is released. When released knowledge arises I'm released. Birth is destroyed, the holy life is lived. What should be done is done. He knows there is nothing more to wish. Aggivessana, the so released mind does not disagree with anyone has no dispute with any one, abides with the truth vogue in the world without a dispute. At that time venerable Sriputta was fanning the Blessed One, standing beside him, and it occurred to venerable Sriputta. This is the reason, that the Blessed One asked us constantly,

[BJT Page 284] [\x 284/]

"Now, Aggivessana, this body endowed with form, composed of the four primary elements,

Aya kho panaggivessana kyo rp ctummahbhtiko mt pettikasambhavo odanakummspacayo aniccucchdanaparimaddanabhedana viddhasanadhammo aniccato dukkhato rogato gaato sallato aghato bdhato parato palokato suato anattato samanupassitabbo. Tassima kya aniccato dukkhato rogato gaato sallato aghato bdhato parato jalokato suato anattato samanupassato yo kyasmi kyacchando kyasneho kyanvayat s pahyati.

born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion should be envisioned as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. In one who envisions the body as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self, any desire for the body, attraction to the body, following after the body is abandoned. "There are these three kinds of feeling: a

Tisso kho im aggivessana vedan: sukh vedan dukkh vedan adukkhamasukh vedan. Yasmi aggivessana samaye sukha vedana

pleasant feeling, a painful feeling, and neither-pleasant-nor-painful feeling. On the occasion when one feels a pleasant feeling, one

vedeti. Neva tasmi samaye dukkha vedana vedeti. Na adukkhamasukha vedana vedeti. Sukhayeva tasmi samaye vedana vedeti. Yasmi aggivessana samaye dukkha vedana vedeti, neva tasmi samaye sukha vedana vedeti, na adukkhamasukha vedana vedeti, dukkhayeva tasmi samaye vedana vedeti. Yasmi aggivessana samaye adukkhamasukha vedana vedeti, neva tasmi samaye sukha vedana vedeti, na dukkha vedana vedeti. Adukkhamasukhayeva tasmi samaye vedana vedeti.

does not feel either a painful feeling or a neither-pleasant-nor-painful feeling. One feels only a pleasant feeling on that occasion. On the occasion when one feels a painful feeling, one does not feel either a pleasant feeling or a neither-pleasant-nor-painful feeling. One feels only a painful feeling on that occasion. On the occasion when one feels a neither-pleasant-nor-painful feeling, one does not feel either a pleasant feeling or a painful feeling. One feels only a neither-pleasant-nor-painful feeling on that occasion.

to dispel thoughts. When venerable Sriputta reflected on this, his mind was released from desires, without holdings. To the wandering ascetic Dighanakha the stainless, pure vision arose. Whatever arises, all that ceases. [1] Then the wandering ascetic Dighanakha here and now, mastered the Teaching, experienced it and penetrated it, without doubts became confident of things that should be done and should not be done and did not need a teacher in the dispensation any more. Then he said. I understand good Gotama. It is like something over turned is reinstalled. Something covered is made manifest. As though the path is told to one who had lost his way. As though an oil lamp was lighted for those who have sight to see forms in the dark. In various ways, good Gotama explained it. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple from today until life lasts.

Sukhpi kho aggivessana vedan anicc sakhat paiccasamuppann khayadhamm vayadhamm virgadhamm nirodhadhamm, dukkhpi kho aggivessana vedan anicc sakhat paiccasamuppann khayadhamm vayadhamm virgadhamm nirodhadhamm, adukkhamasukhpi kho aggivessana vedan anicc sakhat paiccasamuppann khayadhamm vayadhamm virgadhamm nirodhadhamm.

"A pleasant feeling is inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A neither-pleasant-nor-painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing.

[1] Whatever arises, all that ceases. `ya kinci

"Seeing this, an instructed disciple of the noble Eva passa aggivessana sutav ariyasvako sukhyapi vedanya nibbindati, dukkhyapi vedanya nibbindati, adukkhamasukhyapi vedanya nibbindati. Nibbinda virajjati, virg vimuccati, vimuttasmi vimuttamiti a hoti, kh jti, vusita brahmacariya, kata karaya npara itthattyti pajnti. Eva vimuttacitto kho aggivessana bhikkhu na kenaci savadati. Na kenaci vivadati. Yaca loke vutta teneva voharati aparmasanti. ones grows disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-pleasant-nor-painful feeling. Disenchanted, he grows dispassionate. From dispassion, he is released. With release, there is the knowledge, 'Released.' He discerns, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' A monk whose mind is thus released does not take sides with anyone, does not dispute with anyone. He words things by means of what is said in the Tena kho pana samayena yasm sriputto bhagavato [PTS Page 501] [\q 501/] pihito hito hoti bhagavanta vjayamno.1 Atha kho yasmato sriputtassa etadahosi: tesa tesa kira no bhagav dhammna abhi pahamha. Tesa tesa kira no sugato dhammna abhi painissaggamhti. Iti'hida yasmato sriputtassa paisacikkhato anupdya savehi citta vimucci. Dghanakhassa pana paribbjakassa viraja vtamala dhammacakkhu udapdi: ya kici world but without grasping at it." Now at that time Ven. Sariputta was sitting[2] behind the Blessed One, fanning him. The thought occurred to him, "Indeed, it seems that the Blessed One speaks to us of the abandoning of each of these mental qualities through direct knowledge.[3] Indeed, it seems that the One Well-gone speaks to us of the relinquishing of each of these mental qualities through direct knowledge."[4] As Ven. Sariputta was reflecting thus, his mind was released from

samudayadhamma sabba tam nirodhadhamma ti,' This is the core of the Teaching, and it is this realization, that happens, when he enters the stream of the Teaching.

samudaya dhamma, sabbanta nirodhadhammanti. -------------------------1. Vjamno-[PTS.]

fermentations through not-clinging. While in LongNails the wanderer there arose the dustless, stainless Dhamma eye: "Whatever is subject to origination is all subject to cessation." Then LongNails the wanderer having seen

[BJT Page 286] [\x 286/]

the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed

Atha kho dghanakho paribbjako dihadhammo pattadhammo viditadhammo pariyoghadhammo tiavicikiccho vigatakathakatho vesrajjappatto aparappaccayo satthussane bhagavanta etadavoca:

the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, having becoming independent of others with regard to the Teacher's message said to the Blessed One: "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was

Abhikkanta bho gotama abhikkanta bho gotama, seyyathpi bho gotama nikkujjita v ukkujjeyya, paicchanna v vivareyya, mhassa v magga cikkheyya' andhakre v telapajjota dhreyya, 'cakkhumanto rpni dakkhint'ti, evameva bhot gotamena anekapariyyena dhammo paksito. Esha bhavanta gotama saraa gacchmi dhammaca bhikkhusaghaca. Upsaka ma

overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama through many lines of reasoning made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge,

bhava gotamo dhretu ajjatagge pupeta saraa gatanti. 1 Dghanakhasutta catuttha.

from this day forward, for life."[5] Notes

The Commentary states that LongNails (Dighanakha) was a nephew of Ven. Sariputta.

[BJT Page 288] [\x 288/]

2. Following the Thai edition of the Canon. The Burmese and PTS editions say that Ven. Sariputta was standing. 3. The Pali word no in this sentence can mean either "indeed" or "to us." 4. Compare this account of Ven. Sariputta's awakening with the account given in MN 111. 5. The Commentary states that after delivering this discourse the Buddha returned to the Bamboo Grove outside of Rajagaha and met with 1,250 arahant disciples to deliver the Ovada Patimokkha the event commemorated every year on Magha Puja.

4. SUPPORTS FOR LIBERATION 172 51 Anuggahita Sutta (AN 5.25) [ 3 english translations]
Aguttaranikyo/ Pacakaniptapi/ 1. Pahamapasaka/ 3. Pacagikavaggo/ 5. Anuggahtasutta (AN 5. 1. 3. 5) 25. Pacahi bhikkhave agehi anuggahit sammdihi ceto vimuttiphal ca hoti, cetovimuttiphalnisas ca, pavimuttiphal ca hoti pavimuttiphalnisas ca. Katamehi pacahi: Anuggahita Sutta: Supported Thanissaro Bhikkhu 2001 "Monks, when right view is supported by five factors, it has awareness-release as its fruit, awareness-release as its reward; it has discernment-release as its fruit, discernment-release as its reward. Which five? "There is the case where right view is supported by virtue, supported by learning, supported by discussion, supported by tranquillity, supported by insight. "When supported by these five factors, right Imehi kho bhikkhave pacahi agehi anuggahit sammdihi cetovimuttiphal ca hoti. Cetovimuttiphalnisas ca, , pavimuttiphal ca hoti, pavimuttiphalnisas cti. view has awareness-release as its fruit, awareness-release as its reward; it has discernment-release as its fruit, discernment-release as its reward." 003. Pacagikavaggo 5. Anuggahitasutta Made satisfactory by Sister Upalavanna PTS_AN The Book of the Gradual Sayings 3 (Woodward)_5. Anuggahtasutta

003.05. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits. What five?

refer to attached file

[PTS Page 021] [\q 21/] idha bhikkhave sammdihi slnuggahit ca hoti. Sutnuggahit ca 1 hoti. Skacchnuggahit ca hoti. Samathnuggahit ca hoti. Vipassannuggahit ca hoti.

Here, bhikkhus, right view comes about through the satisfaction of virtues, through the satisfaction of learning, satisfied after a discussion, through the satisfaction of appeasement and satisfied seeing with insight. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits.

52 Mahparinibbna Sutta (DN 16) [3 english translations]

DN 2.3 (16). Dghanikyo/ Mahvaggapi / Mahparinibbnasutta ...... 147. Tatrapi suda bhagav nandya viharanto pvrikambavane etadeva bahula bhikkhna dhammi katha karoti iti sla, iti samdhi, iti pa. Slaparibhvito samdhi mahapphalo hoti mahnisaso. Samdhiparibhvit pa mahapphal hoti mahnisas. Paparibhvita citta sammadeva savehi vimuccati, seyyathida kmsav, bhavsav, avijjsav ti. Maha-Parinibbana Sutta/ Sriputta's Lion's Roar by Sister Vajira & Francis Story ...... 22. And the Blessed One got ready, and taking his bowl and robe, went to the council hall together with the company of bhikkhus. After rinsing his feet, the Blessed One entered the council hall and took his seat close to the middle pillar, facing east. The community of bhikkhus, after rinsing their feet, also entered the council hall and took seats near the western wall, facing east, so that the Blessed One was before them. And the devotees of Pataligama, after rinsing their feet and entering the council hall, sat down near the eastern wall, facing west, so that the Blessed One was in front of them. Wisdom_DN The Long Discourses of the Buddha (Maurice Walshe)_Mahparinibbnasutt a refer to attached file PTS_DN Dialogues of the Buddha 2 (Rhys Davids, 1910)_Mahparinibbnasutta

53 Meghiya Sutta (AN 9.3) [2 english translations]

Aguttaranikyo/ Navakaniptapi/ 1. Pahamapasaka/ 1. Sambodhivaggo/ 3. Meghiyasutta (AN 9.1.1.3) Aguttara Nikya/ Navakanipta/ Pahamapasaka/ 001. Sambodhivaggo Section on enlightenment/ 3. Meghiyasutta Venerable Meghiya by Sister Upalavanna 3. Eka samaya bhagav clikya viharati clikpabbate. Tena kho pana samayena yasm meghiyo bhagavato upahko hoti. Atha kho yasm meghiyo yena bhagav tenupasakami; upasakamitv bhagavanta abhivdetv ekamanta ahsi. Ekamanta hito kho 001.03. At one time The Blessed One was living on the Calika rock in Calika. At that time venerable Meghiya attended on The Blessed One. Then venerable Meghiya approached The Blessed One, worshipped, stood on a side and said: "Venerable sir, I desire to go to my native refer to attached file PTS_AN The Book of the Gradual Sayings 4 (Woodward)_ Meghiyasutta

yasm meghiyo bhagavanta etadavoca icchmaha, bhante, jantugma [jatugma (s. aha., sy. aha.), jattugma (ka. ahakathyampi phantara)] piya pavisitu nti. Yassa dni tva, meghiya, kla maas ti.

village for the alms round"

Meghiya, do as you think is fit."

Then venerable Meghiya putting on robes in the morning taking bowl and Atha kho yasm meghiyo pubbahasamaya nivsetv pattacvaramdya jantugma piya pvisi. Jantugme piya caritv pacchbhatta piaptapaikkanto yena kimikya nadiy tra tenupasakami. Addas kho yasm meghiyo kimikya nadiy tre jaghvihra [jaghavihra (sy. ka.)] anucakamamno anuvicaramno ambavana psdika ramaya. Disvnassa etadahosi psdika vatida ambavana ramaya, ala vatida kulaputtassa padhnatthikassa padhnya. Sace ma bhagav anujneyya, gaccheyyha ima ambavana padhny ti. Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said: Atha kho yasm meghiyo yena bhagav tenupasakami; upasakamitv bhagavanta abhivdetv ekamanta nisdi. Ekamanta nisinno kho yasm meghiyo bhagavanta etadavoca idhha, bhante, pubbahasamaya nivsetv pattacvaramdya jantugma piya pvisi. Jantugme piya caritv pacchbhatta piaptapaikkanto yena kimikya nadiy tra tenupasakami. Addasa kho aha, bhante, kimikya nadiy tre jaghvihra anucakamamno anuvicaramno ambavana psdika ramaya. Disvna me Venerable sir, I put on robes in the morning, took bowl and robes and went the alms round in my native village. Returning from the alms round and after the meal was over I approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, I came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort." robes went the alms round in his native village, returning from the alms round and after the meal was over he approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, he came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort."

etadahosi psdika vatida ambavana ramaya. Ala vatida kulaputtassa padhnatthikassa padhnya. Sace ma bhagav anujneyya, gaccheyyha ima ambavana padhny ti. Sace ma bhagav anujneyya, gaccheyyha ta ambavana padhny ti. gamehi tva, meghiya! Ekakamhi [ekakamh (s. p.)] tva [vata (ka.)] yva aopi koci bhikkhu gacchat ti [dissatti (sabbattha, kyampi phantara), gacchatti, dissatti (kya phantarni)]. For the second time venerable Meghiya said to The Blessed One: Venerable sir, The Blessed One has nothing more to do. As for me, there is something more for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango Dutiyampi kho yasm meghiyo bhagavanta etadavoca bhagavato, bhante, natthi kici uttari karaya, natthi katassa paicayo. Mayha kho pana, bhante, atthi uttari karaya, atthi katassa paicayo. Sace ma bhagav anujneyya, gaccheyyha ta ambavana padhny ti. gamehi tva, meghiya, ekakamhi tva yva aopi koci bhikkhu gacchat ti. For the third time venerable Meghiya said to The Blessed One: Venerable sir, The Blessed One has nothing more to do. As for me, there is something more, for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango Tatiyampi kho yasm meghiyo bhagavanta etadavoca bhagavato, bhante, natthi kici uttari karaya, natthi katassa paicayo. Mayha kho pana, bhante, atthi uttari karaya, atthi katassa paicayo. Sace ma bhagav anujneyya, gaccheyyha ta ambavana padhny ti. Padhnanti kho, meghiya, vadamna kinti vadeyyma! Yassa dni tva, meghiya, kla maas ti. Then venerable Meghiya getting up from his seat worshipped and circumambulated The Blessed One, and approached and entered the Atha kho yasm meghiyo uhysan bhagavanta abhivdetv mango orchard, and sat under a certain tree to spend the day. When Meghiya, when you say it's to make effort, what shall I say! Do as you think is fitting." orchard to make effort." orchard for making effort." Meghiya, wait! I am by myself, wait until another bhikkhu comes" The Blessed One said: Meghiya, wait! I am by myself, wait until another bhikkhu comes"

padakkhia katv yena ta ambavana tenupasakami; upasakamitv ta ambavana ajjhoghetv aatarasmi rukkhamle divvihra nisdi. Atha kho yasmato meghiyassa tasmi ambavane viharantassa yebhuyyena tayo ppak akusal vitakk samudcaranti, seyyathida kmavitakko, bypdavitakko, vihisvitakko. Atha kho yasmato meghiyassa etadahosi acchariya vata bho, abbhuta vata bho! Saddhya ca vatamh agrasm anagriya pabbajit; atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt kmavitakkena, bypdavitakkena, vihisvitakken ti.

venerable Meghiya was abiding in that mango orchard, three evil demeritorious thoughts assailed him constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to venerable Meghiya: `It is wonderful and surprising I left home and became homeless out of faith. Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness"

Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said:

Atha kho yasm meghiyo yena bhagav tenupasakami; upasakamitv bhagavanta abhivdetv ekamanta nisdi. Ekamanta nisinno kho yasm meghiyo bhagavanta etadavoca

Here, venerable sir, when I was abiding in that mango orchard, three evil demeritorious thoughts assailed me constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to me: `It is wonderful and surprising I left home and became homeless out of faith.

Idha mayha, bhante, tasmi ambavane viharantassa yebhuyyena tayo ppak akusal vitakk samudcaranti, seyyathida kmavitakko, bypdavitakko, vihisvitakko. Tassa mayha, bhante, etadahosi acchariya vata bho, abbhuta vata bho! Saddhya ca vatamh agrasm anagriya pabbajit; atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt kmavitakkena, bypdavitakkena, vihisvitakkenti .

Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness.'"

Meghiya, it is immaturity. The maturity of five things lead to the release of mind. What five? Here, Meghiya the bhikkhu becomes a spiritual friend, a good associate with good friendship. Meghiya, for the mind, immature for release this is the first thing leading to maturity.

Aparipakkya, meghiya, cetovimuttiy paca dhamm paripakkya

Again, Meghiya, the bhikkhu becomes virtuous restrained in the higher

savattanti. Katame paca? Idha, meghiya, bhikkhu kalyamitto hoti kalyasahyo kalyasampavako. Aparipakkya, meghiya, cetovimuttiy aya pahamo dhammo paripakkya savattati.

code of rules, conducting himself, seeing fear in the slightest fault he observes the rules. Meghiya, for the mind, immature for release this is the second thing leading to maturity ...

Puna capara, meghiya, bhikkhu slav hoti, ptimokkhasavarasavuto viharati cragocarasampanno aumattesu vajjesu bhayadassv, samdya sikkhati sikkhpadesu. Aparipakkya, meghiya, cetovimuttiy aya dutiyo dhammo paripakkya savattati.

Again, Meghiya, the bhikkhu becomes a quick and easy gainer for nothing of such talk about austere penances, providing explanations of the mind's activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release Meghiya,

Puna capara, meghiya, yya kath abhisallekhik cetovivaraasappy, seyyathida appicchakath santuhikath pavivekakath asasaggakath vriyrambhakath slakath samdhikath pakath vimuttikath vimuttiadassanakath, evarpiy kathya nikmalbh hoti akicchalbh akasiralbh. Aparipakkya, meghiya, cetovimuttiy aya tatiyo dhammo paripakkya savattati.

for the mind, immature for release this is the third thing leading to maturity.

Again, friends, the bhikkhu abides with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things. Meghiya, for the mind, immature for release this is the fourth thing leading to maturity.

Puna capara, meghiya, bhikkhu raddhavriyo viharati akusalna dhammna pahnya, kusalna dhammna upasampadya, thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkya, meghiya, cetovimuttiy aya catuttho dhammo paripakkya savattati. Again, Meghiya, the bhikkhu becomes wise endowed with wisdom about the rising and fading nature of the five holding masses, for the noble penetration to rightfully end unpleasantness. Meghiya, for the mind, immature for release this is the fifth thing leading to maturity. Puna capara, meghiya, bhikkhu paav hoti udayatthagminiy

paya samanngato ariyya nibbedhikya samm dukkhakkhayagminiy. Aparipakkya, meghiya, cetovimuttiy aya pacamo dhammo paripakkya savattati.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, to become virtuous restrained in the higher code of rules, to conduct himself observing the rules, seeing fear in the slightest fault.

Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa slav bhavissatipe. samdya sikkhissati sikkhpadesu . Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, for a quick and easy gain for nothing of such talk about austere penances, providing explanations of the mind's Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa yya kath abhisallekhik cetovivaraasappy, seyyathida appicchakathpe vimuttiadassanakath, evarpiy kathya nikmalbh bhavissati akicchalbh akasiralbh . Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to abide with aroused effort, to dispel Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa raddhavriyo viharissatipe anikkhittadhuro kusalesu dhammesu . Bhikkhus, from a spiritual friend; a good association and good friendship Kalyamittasseta, meghiya, bhikkhuno pikakha kalyasahyassa kalyasampavakassa paav bhavissatipe sammdukkhakkhayagminiy . is desirable to the bhikkhu to become wise, endowed with wisdom about the rising and fading nature of the five holding masses for the noble penetration to rightfully end unpleasantness. demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things. activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release.

Tena ca pana, meghiya, bhikkhun imesu pacasu dhammesu

Bhikkhus, the bhikkhu established in these five things should further

patihya cattro dhamm uttari bhvetabb asubh bhvetabb rgassa pahnya, mett bhvetabb bypdassa pahnya, npnassati bhvetabb vitakkupacchedya, aniccasa bhvetabb asmimnasamugghtya. Aniccasaino, meghiya, anattasa sahti. Anattasa asmimnasamugghta pputi diheva dhamme nibbna nti. Tatiya.

develop four things. -to dispel greed loathing should be developed, to dispel anger lovingkindness should be developed, to cut up thoughts, in and out breathing should be developed, to root out the measuring `I be', the perception of impermanence should be developed. Bhikkhus, to one developed in the perception of impermanence, the perception of no self gets established. One with the perception of no-self completely destroys the perception `I be' and here and now enjoys extinction.

IV Assessing Current Views and Practices 185 Appendix 190 Jhna: Commentarial & Canonical 190 Choice of English Translation for Jhna 192 Usage of Jhna in the Suttas 193 Jhna is Not an Absorbed State 194 Absorptions in the Suttas 195 Meditation 195 Bibliography 198 Abbreviations 198