Soṇa Koṭikaṇṇa said 'It is not easy while living the household life to live the religious life, utterly perfect and pure as a polished shell.'

nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ

He said 'How about if I shaved off my hair and beard, and went forth from the household life into the ascetic life?'

Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan ti

Let me go forth [into the ascetic life], Master Mahākaccāna!"

Pabbājetu maṃ bhante ayyo mahākaccāyano ti.

Mahākaccāna replied, "It is hard, Soṇa, the life-long, one-meal-a-day, solitary bed, celibate life. Please, stay as a householder, apply yourself to the Buddha’s training system and, on the Observance Day, to observing one-meal-a-day, the solitary bed, and celibacy.

dukkaraṃ kho soṇa yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ iṅgha tvaṃ soṇa tattheva agārikabhuto samāno buddhānaṃ sāsanaṃ anuyuñja kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ ti.

Having abandoned the household life and gone forth [into the ascetic life], having abandoned their beloved sons and cattle, having abandoned attachment and hatred, having discarded uninsightfulness into reality, the arahants, those whose āsavas are destroyed, are those in the world no longer avid.

Hitvā agāraṃ pabbajitā hitvā puttaṃ pasuṃ piyaṃ
Hitvā rāgañca dosañca avijjañca virājiya
Khīṇāsavā arahanto te lokasmiṃ anussukā ti.

If I who have forsaken sensuous pleasures and gone forth from the household life into the ascetic life, should pursue sensuous pleasures still worse than before, that were unseemly of me.

Ahañce’va kho pana yādisake vā kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare na me taṃ assa patirūpanti.

Those of the four castes, khattiyas, brahmans, vessas, and suddas, having gone forth from the household life into the ascetic life in the teaching and training system made known by the Perfect One, give up their former names and identities and are just called 'ascetic disciples of the Sakyans' Son.'

cattāro me vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni samaṇā sakyaputtiyātveva saṅkhaṃ gacchantī.

Seven days after going forth [into the ascetic life] I attained the three final knowledges

sattāhaṃ pabbajitā tisso vijjā aphassayiṃ.

The going forth [into the ascetic life] of all those noble young men was not in vain or barren, but fruitful and productive.

iti kho pana sabbesaṃ yeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā saudrayā ti.

Now at the time dwelling-places had no windows. They were gloomy and bad smelling.

avātapānakā honti acakkhussā duggandhā

The Buddha said: 'I allow three kinds of window aperture'.

Bhikkhus, there are five disadvantages in not chewing tooth-wood:

ādīnavā dantakaṭṭhassa akhādane

​[Bad mouth hygiene] is unsightly,

acakkhussaṃ

The mouth stinks, etc.

mukhaṃ duggandhaṃ hoti

There are five advantages in chewing tooth-wood:

ānisaṃsā dantakaṭṭhassa khādane

​[Good mouth hygiene] is sightly,

cakkhussaṃ

The mouth does not stink, etc.

mukhaṃ na duggandhaṃ hoti.

Bhikkhus, there are these five disadvantages of a campfire.

ādīnavā aggismiṃ

It is bad for the eyes,

acakkhusso

It causes a bad complexion,

dubbaṇṇakaraṇo

It causes weakness

dubbalakaraṇo

It promotes gregariousness

saṅgaṇikāpavaddhano

It leads to gossip

tiracchānakathāpavattaniko.

The brahman Doṇa said of himself

I am a scholar [of the sacred texts]

ajjhāyako

I know by heart the sacred texts

mantadharo

I am a master of the three Vedas

tiṇṇaṃ vedānaṃ pāragū.

'Even though brahmans are born into families of scholars [of the sacred texts] and have an intimate relationship with the sacred texts, they are repeatedly found involved in unvirtuous deeds.

Ajjhāyakakule jātā brāhmaṇā mantabandhavā
Te ca pāpesu kammesu abhiṇhamupadissare.

 — 'Bhikkhus, if one’s clothes or head were on fire, what should be done about it?'

 — 'Bhante, if one’s clothes or head were on fire, to extinguish one’s blazing clothes or head one should arouse extraordinary eagerness, endeavour, vigour, exertion, resolution, mindfulness, and full consciousness.'

 — 'Bhikkhus, one might passively observe one’s blazing clothes or head, pay them no attention (ajjhupekkhitvā amanasikaritvā), but in order to understand the four noble truths according to reality, if they are not understood, one should arouse extraordinary eagerness, endeavour, vigour, exertion, resolution, mindfulness, and full consciousness.

Ādittaṃ bhikkhave celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhi ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

Suppose that we were to passively observe the fourth herd of deer?

Yannūna mayaṃ catutthe migajāte ajjhupekkheyyāmā’ti

(…​) So the deer-catcher and his companions passively observed the fourth herd of deer.

ajjhupekkhiṃsu kho bhikkhave nevāpiko ca nevāpikaparisā ca catutthe migajāte.

Venerable Udāyī contradicts me for up to the third time, and not a single bhikkhu applauds me.

yāva tatiyampi kho me āyasmā udāyī paṭikkosati na ca me koci bhikkhu anumodati

​[The Buddha rebuked Venerable Ānanda:]

'Ānanda, would you just simply passively observe an elder bhikkhu while he is being harassed?

atthi nāma ānanda theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha

(…​) Truly, Ānanda, compassion does not develop in allowing an elder bhikkhu to be harassed'

Na hi nāma ānanda kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī ti.

'What kind of person should be passively observed, not associated with, followed, and honoured? Someone who is ill-tempered, who when anything, however trifling, is said to him becomes upset. Why so? Because he might curse or abuse or do some injury:

Therefore this kind of person should be passively observed, not associated with, followed, and honoured'

tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

He discerns thus: "When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away.

So evaṃ pajānāti imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti

When the source of this suffering is passively observed, through developing detached awareness, [the suffering] fades away.

imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī ti.

At that time he abides contemplating the nature of certain objects of the systematic teachings, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

dhammesu dhammānupassī bhikkhave tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ

With the abandonment of greed and dejection, seeing [certain objects of the systematic teachings] carefully with discernment, he is one who carefully, passively observes.

so yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.

'Whenever, Ānanda, the mind becomes collected in a bhikkhu whose body is tranquil and joyful, on that occasion the enlightenment factor of inward collectedness is aroused in the bhikkhu;

Yasmiṃ samaye ānanda bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti

'Whenever, Ānanda, a bhikkhu carefully, passively observes his mind thus collected, on that occasion the enlightenment factor of detached awareness is aroused in the bhikkhu.

Yasmiṃ samaye ānanda bhikkhu tathā samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.

A goldsmith should focus on three methods of working, not exclusively, but from time to time: blowing, sprinkling, and passively observing.

kālena kālaṃ abhidhamati kālena kālaṃ udakena paripphoseti kālena kālaṃ ajjhupekkhati.

Because:

Exclusively blowing means the gold will burn up

ekantaṃ abhidhameyya ṭhānaṃ taṃ jātarūpaṃ ḍaheyya

Exclusively sprinkling with water will cool it

ekantaṃ udakena paripphoseyya ṭhānaṃ taṃ jātarūpaṃ nibbāyeyya

Exclusively passively observing will stop the gold coming to full perfection

ekantaṃ ajjhupekkheyya ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya.

Bhikkhus, if a bhikkhu does six things, he cannot become one who realises unsurpassed freedom from inward distress. What six?

abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ

If he checks not the mind when it should be checked

cittaṃ na niggaṇhāti

exerts not the mind when it should be exerted

cittaṃ na paggaṇhāti

gladdens not the mind when it should be gladdened

cittaṃ na sampahaṃseti

does not passively observe the mind when it should be so observed

yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ na ajjhupekkhati.

A wood fire (kaṭṭhaggi) must from time to time

be kindled

kālena kālaṃ ujjaletabbo

passively observed

kālena kālaṃ ajjhupekkhitabbo

quenched

kālena kālaṃ nibbāpetabbo

discarded

kālena kālaṃ nikkhipitabboti.

Because of fondness and attachment, cleaving.

chandarāgaṃ paṭicca ajjhosānaṃ

Because of cleaving, possessiveness.

ajjhosānaṃ paṭicca pariggaho.

The fondness, clinging, attraction, and cleaving within these five grasped aggregates is the origin of suffering.

yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo.

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect, one experiences it with a mind of attachment and persists in cleaving to it.

Rūpaṃ disvā sati muṭṭhā piyaṃ nimittaṃ manasikaroto
Sārattacitto vedeti tañca ajjhosa tiṭṭhati.

Whether enjoying a sweet delicious tasteable object, or sometimes tasting what is unpalatable, eat the sweet tasteable object without cleaving, and do not show dislike for the unpalatable.

Rasañca bhotvā sāditañca sāduṃ athopi bhotvāna asādumekadā
Sāduṃ rasaṃ nājjhosāya bhuñje virodhamāsādusu nopadaṃsaye.

Whatever sense impression he experiences, pleasant, unpleasant, or neutral, he takes delight in that sense impression, he welcomes it, and persists in cleaving to it. In so doing, spiritually fettering delight arises.

yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī

'This teaching is for those who live secludedly, not for those given to the enjoyment of company.' So it was said. In reference to what was it said?

Pavivittassāyaṃ bhikkhave dhammo nāyaṃ dhammo saṅgaṇikārāmassā ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ

In this regard, the bhikkhu living secludedly may be visited by bhikkhus, bhikkhunīs, laymen, laywomen, kings and kings' ministers, and non-Buddhist ascetics and their disciples. In that case, the bhikkhu, mentally inclining, verging, and drifting towards seclusion [from sensuous pleasures and spiritually unwholesome factors], psychologically withdrawn [from sensuous pleasures and spiritually unwholesome factors], taking delight in the practice of unsensuousness, is one whose words are exclusively connected with religious inspiration.

idha bhikkhave bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhūniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vavakaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti.

If anyone practises the four satipaṭṭhāna for seven days, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.

dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti.

Let Subhadda see me. Whatever he asks will be from desire for knowledge [of things according to reality], not from wanting to trouble me.

sabbantaṃ aññāpekkho’va pucchissati no vihesāpekkho.

Those enlightened ones, through complete knowledge [of things according to reality], fare virtuously amidst the unvirtuous.

Sambuddhā sammadaññāya caranti visame samanti.

Māra does not find the path of those who, through the complete knowledge [of things according to reality], are liberated [from perceptually obscuring states]

Sammadaññā vimuttānaṃ māro maggaṃ na vindati.

Then the group of [the first] five bhikkhus listened to the Blessed One, gave ear to him, and applied their minds to the knowledge [of things according to reality].

Atha kho pañcavaggiyā bhikkhu bhagavantaṃ sussūsiṃsu. Sotaṃ odahiṃsu. Aññāya cittaṃ upaṭṭhāpesuṃ.

The purpose of the wise person’s counsel is to convey knowledge [of things according to reality] and to inspire people’s faith.

aññātatthaṃ pasādatthaṃ sataṃ ve hoti mantanā.

When those discourses spoken by the Perfect One…​ are being recited, we will really listen, lend an ear, and apply our minds to understand [them].

ye te suttantā tathāgatabhāsitā…​ bhaññamānesu sussusissāma sotaṃ odahissāma aññācittaṃ upaṭṭhāpessāma.

Also, one’s children, wives, slaves, servants, and workers, listen to one, lend an ear, and apply their minds to understand [what one says].

Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā tepi sussūsanti sotaṃ odahanti aññāya cittaṃ upaṭṭhapenti.

Apart from the Noble Ones, who is worthy to fully realise the [Untroubled] State? Through completely realising the [Untroubled] State, being free of perceptually obscuring states, they realise the Untroubled.

Ko nu aññatramariyehi padaṃ sambuddhumarahati
Yaṃ padaṃ sammadaññāya parinibbanti anāsavā ti.

By the complete realisation of spiritual health through the destruction of perceptually obscuring states, the one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.

Ārogyaṃ sammadaññāya āsavānaṃ parikkhayā
Saṅkhāya sevī dhammaṭṭho saṅkhaṃ nopeti vedagū ti.

The greed on account of which greedy beings are reborn in the plane of misery,

Yena lobhena luddhāse sattā gacchanti duggatiṃ

through the complete understanding of that greed, those with insight abandon it.

Taṃ lobhaṃ sammadaññāya pajahanti vipassino.

It seems as if he is planing [the wood] having understood my mind with his mind.

hadayā hadayaṃ maññe aññāya tacchatī ti.

Having understood all objects of attachment, and not desiring any of them, that sage, free of greed, greedless, does not strain himself, for he has reached the Far Shore.

Aññāya sabbāni nivesanāni anikāmayaṃ aññatarampi tesaṃ
Sa ve muni vītagedho agiddho nāyūhatī pāragato hi hoti.

Having understood the world [of phenomena]

Aññāya lokaṃ.

Having realised the [Untroubled] State, having understood the teaching

Aññāya padaṃ samecca dhammaṃ.

I learned the teaching of the ascetic disciples of the Sakyans' Son. Having learned the teaching of the ascetic disciples of the Sakyans' Son I left that teaching and training system.

aññāto mayā samaṇānaṃ sakyaputtiyānaṃ dhammo. Aññāya ca panā’haṃ samaṇānaṃ sakyaputtiyānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto ti.

Those who have realised the Unoriginated State…​ have attained the heart of the teaching.

Ye etadaññāya padaṃ asaṅkhataṃ…​ te dhammasārādhigamā.

A bhikkhu investigates the meaning of the teachings he has retained in mind.

dhatānañca dhammānaṃ atthūpaparikkhitā hoti

Realising their meaning and significance, he practises in accordance with the teaching.

atthamaññāya dhammamaññāya dhammānudhammapaṭipanno ca hoti.

Knowing my reflection, the Teacher, unsurpassed in the world, through his psychic power approached me with a mind-made body.

Mama saṅkappamaññāya satthā loke anuttaro
Manomayena kāyena iddhiyā upasaṅkami.

Then, understanding this teaching, scrutinising it, a bhikkhu should train himself in it ever mindfully

Etañca dhammamaññāya vicinaṃ bhikkhu sadā sato sikkhe.

Amongst the manyfolk who are void of insight into reality (avijjāgatāya pajāya), enveloped and smothered [in uninsightfulness into reality] (aṇḍabhūtāya pariyonaddhāya), having broken through the eggshell of uninsightfulness into reality (avijjaṇḍakosaṃ padāletvā), I alone in the world have fully awakened to unsurpassed, complete enlightenment.

Evameva kho ahaṃ brāhmaṇa avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā eko’va loke anuttaraṃ sammāsambodhiṃ abhisambuddho.

The manyfolk who are void of insight into reality are enveloped and smothered [in uninsightfulness into reality]. But they really listen to the teaching on the elimination of uninsightfulness into reality taught to them by the Perfect One, they lend an ear, they apply their minds to understand [it].

Avijjāgatā bhikkhave pajā aṇḍabhūtā pariyonaddhā sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati. Sotaṃ odahati. Aññācittaṃ upaṭṭhapeti.

'So it is, householder, so it is. This [wretched human] body of yours is ailing, enveloped and smothered [in ailments]. If anyone carrying around [such a wretched] body were to claim to be healthy even for a moment, that would only be folly. Therefore, householder, you should train yourself [with this reflection]: 'Though my body is ailing, my mind will not be ailing.'

Evametaṃ gahapati evametaṃ gahapati. Āturohāyaṃ gahapati kāyo aṇḍabhūto pariyonaddho. Yo hi gahapati imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya kimaññatra bālyā. Tasmātiha te gahapati evaṃ sikkhitabbaṃ: āturakāyassa me sato cittaṃ anāturaṃ bhavissatī ti.

It is to your loss, friend, it is to your detriment, that when the Pātimokkha is being recited you do not pay it proper attention as a matter of vital concern.

tassa te āvuso alābhā tassa te dulladdhaṃ yaṃ tvaṃ pātimokkhe uddissamāne na sādhukaṃ aṭṭhikatvā manasikarosī ti.

When I am explaining the teaching, this worthless man does listen to it with eager ears, paying attention to it as a matter of vital concern, applying his whole mind to it.

Nacāyaṃ moghapuriso mayā dhammaṃ desiyamāne aṭṭhikatvā manasikatvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī ti.

I will recite the Pātimokkha with one and all of us present.

Pātimokkhaṃ uddisissāmi taṃ sabbeva santā

Listen carefully. Pay attention.

sādhukaṃ suṇoma manasikaroma

Listen carefully [means]: pay attention as a matter of vital concern, apply one’s whole mind to it.

sādhukaṃ suṇomā ti aṭṭhikatvā manasikatvā sabbacetasā samannāharāma.

Those bhikkhus were listening to the teaching with eager ears, paying attention to it as a matter of vital concern, applying their whole minds to it.

Te ca bhikkhū aṭṭhikatvā manasikatvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.

Viewing it in this way, being tirelessly applied [to the practice] night and day, then, having profoundly understood it through my own penetrative discernment, I saw it [according to reality].

Evametaṃ avekkhantī rattindivamatanditā
Tato sakāya paññāya abhinibbijjha dakkhisaṃ.

Having renounced [the household life] in faith, a novice bhikkhu newly gone forth [into the ascetic life] should associate with virtuous friends whose means of livelihood is pure, who are tirelessly applied [to the practice].

Saddhāya abhinikkhamma navapabbajito navo
Mitte bhajeyya kalyāṇe suddhājīve atandite

'Being resolutely applied to inward striving, and tirelessly applied [to the practice] night and day, urged on by my mother, I realised supreme inward peace.

Sohaṃ padhānapahitatto rattindivamatandito
Mātarā codito santo aphusiṃ santimuttamaṃ.

'Recollecting the Perfectly Enlightened One, the best [of Buddhas], who is inwardly tamed and inwardly collected, being tirelessly applied [to the practice] night and day, I will abide in the woods.'

Anussaranto sambuddhaṃ aggaṃ dantaṃ samāhitaṃ
Atandito rattindivaṃ viharissāmi kānane ti.

Dwelling alone in the woods, tirelessly applied [to the practice], I followed the Teacher’s advice. I did just as the Conqueror instructed me [to do].

Sohaṃ eko araññasmiṃ viharanto atandito
Akāsiṃ satthu vacanaṃ yathā maṃ ovadi jino.

Sitting alone, sleeping alone, living alone, tirelessly applied [to the practice], taming oneself in solitude, one would be [thereby] delighted in the woods.

Ekāsanaṃ ekaseyyaṃ eko caramatandito
Eko damayamattānaṃ vanante ramito siyā.

If, though he receives but little, a bhikkhu does not despise his gains, even the devas praise him, one of pure livelihood who is tirelessly applied [to the practice].

Appalābho pi ce bhikkhu salābhaṃ nātimaññati
Taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ.

Associate with virtuous friends who are of pure livelihood, and who are tirelessly applied [to the practice].

Mitte bhajassu kalyāṇe suddhājīve atandite.

Tirelessly applied [to benefiting] his mother, father, and ancestors, night and day

Mātaraṃ pitaraṃ pubbe rattindivamatandito.

Therefore, I will make you as supple as an unwearied man makes a catskin bag.

Tathā tu kassāmi yathā pi issaro yaṃ labbhati tena pi hotu me alaṃ
Taṃ t’ahaṃ kassāmi yathā atandito biḷārabhastaṃ va tathā sumadditaṃ.

The perception that "It is void of personal qualities" even concerning the attainment of the first jhāna has been declared by the Blessed One.

paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā

(…​) Whatsoever one thinks of in personal terms, it is different than [how one thinks of it].'

yena yena hi maññanti tato taṃ hoti aññathā’ti

(…​) Therefore having prioritised the perception that "It is void of personal qualities," he neither glorifies himself nor disparages others concerning the attainment of first jhāna. This is the character of a spiritually outstanding person.

so atammayataṃyeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā neva attānukkaṃseti na paraṃ vambheti. Ayampi bhikkhave sappurisadhammo.

Bhikkhus, with the help of and by means of the perception that "It is void of personal qualities" abandon and transcend the neutral attitude that is undiversified, associated with undiversity.

Atammayataṃ bhikkhave nissāya atammayataṃ āgamma yā’yaṃ upekkhā ekattā ekattasitā taṃ pajahatha taṃ samatikkamatha.

Such a person as him, one who knows the world [of phenomena] [according to reality], one of great wisdom, is free of the perception that "It is endowed with personal qualities" regarding all things, a sage.

Sa tādiso lokavidū sumedho sabbesu dhammesu atammayo munī ti.

Purified states known through the eye or ear are found in the Perfect One. They are my path [of practice], my sphere of personal application, but I do not regard them as endowed with personal qualities.

ye vodātā cakkhusotaviññeyyā dhammā saṃvijjanti te tathāgatassa etapathohamasmi etagocaro no ca tena tammayo ti.

A bhikkhu is virtuous but does not regard virtue as endowed with personal qualities

bhikkhu sīlavā hoti no ca sīlamayo.

Venerable Vaṅgīsa despised other well-behaved bhikkhus on account of his own impromptu reflectiveness

āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati.

Those that were beautiful despised those that were ugly, thinking: We are more beautiful than them; they are more ugly than us.

Tattha ye te sattā vaṇṇavanto te dubbaṇṇe satte atimaññanti mayametehi vaṇṇavantatarā amhehete dubbaṇṇatarā ti.

If any man being puffed up because of ancestry, wealth, or clan despises his own relatives, that is the cause of spiritual ruination.

Jātitthaddho dhanatthaddho gottatthaddho ca yo naro
Saññātiṃ atimaññeti taṃ parābhavato mukhaṃ.

He should not despise others for their lowly way of life, or wisdom, or observances and practices.

Atha jivitena paññāya silabbatena nāññamatimaññe.

One should not despise anyone in any way

nātimaññetha katthaci naṃ kañci.

In future days men will spurn meaty boiled rice and gruel

Pacchimā janatā sālimaṃsodanaṃ atimaññissatī ti.

A brahman who spurns his own wealth (i.e. walking on almsround) fails in his duty.

Bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti.

Faring wholly on alms, spurning not the beggar’s bowl

kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.

If one thinks 'I am not able to make that person emerge from what is spiritually unwholesome and establish him in what is spiritually wholesome,' for such a person, detached awareness should not be spurned.

Na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun ti. Evarūpe bhikkhave puggale upekkhā nātimaññitabbā.

There is no hiding place for the doer of unvirtuous deeds

Natthi loke raho nāma pāpakammaṃ pakubbato.

You yourself, man, know what is true or false.

Attā te purisa jānāti saccaṃ vā yadi vā musā.

Indeed, sir, you disdain the virtuous aspect of yourself which witnesses [all that you do]

Kalyāṇaṃ vata bho sakkhi attānaṃ atimaññasi.

You are [trying to] conceal from yourself unvirtuoushess existing within yourself

Yo santaṃ attani pāpaṃ attānaṃ parigūhasi.

Among these five grasped aggregates, I do not consider anything as [in reality] myself or as [in reality] mine

imesu khohaṃ āvuso pañcasupādānakkhandhesu na kiñci attānaṃ vā attanīyaṃ vā samanupassāmīti.

for that which is void of personal qualities

Yo kho bhikkhu anattā tatra te chando pahātabbo ti.

for that which is not [in reality] yours

Yaṃ kho bhikkhu anattaniyaṃ tatra te chando pahātabbo ti.

Suppose, friend, a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. There he would see the trunk of a large banana tree, standing erect, young, without a fruit-bud core. He would chop it down at the root, sever the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood.

So tattha pheggumpi nādhigaccheyya kuto sāraṃ.

Likewise, a bhikkhu does not consider the six senses to be either [in reality] himself or [in reality] his own.

Evameva kho āvuso bhikkhu chasu phassāyatanesu neva attānaṃ nāttaniyaṃ samanupassati.

'Void [of personal qualities] is the world [of phenomena]': on what grounds, bhante, is this said?

suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].

Yasmā ca kho ānanda suññaṃ attena vā attaniyena vā tasmā suñño loko ti vuccati.

In an instant I can fashion the bodily forms of ten billion [people].

Koṭisatasahassassa attabhāvaṃ khaṇena nimmine.

For what reason? Because of the minuteness of their bodily forms.

Taṃ kissa hetu: sukhumattā bhikkhave attabhāvassa.

Chief of those of bodily form is Rāhu, Lord of the Asuras.

Etadaggaṃ bhikkhave attabhāvīnaṃ yadidaṃ rāhu asurindo.

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.

Yaṃ bhikkhave lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.

Wherever that karmically consequential conduct bears fruit, there one experiences the karmic consequences of one’s conduct, either in this life, or on rebirth, or in some other subsequent [existence].

Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti diṭṭhe vā dhamme upapajje vā apare vā pariyāye.

Bhikkhu, there is nothing in the five aggregates which is everlasting, enduring, eternal, of an unchangeable nature, that will endure like unto eternity itself.

Natthi kho bhikkhu kiñci rūpaṃ…​ vedanā…​ saññā…​ saṅkhārā…​ viññāṇaṃ yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ aviparināmadhammaṃ sassatisamaṃ tatheva ṭhassati?

Then the Blessed One took up a little piece of cowdung in his hand and said to that bhikkhu:

Bhikkhu, there is not even this amount of one’s assumed individuality that is everlasting, enduring, eternal, of an unchangeable nature, that will endure like unto eternity itself.

ettakopi kho bhikkhu attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo.

Assumed individuality is of two kinds, I declare: to be fostered and not to be fostered. And one’s assumed individuality is either the one or the other. So it was said by the Blessed One. And in reference to what was it said?

Attabhāvapaṭilābhampahaṃ bhikkhave duvidhena vadāmi sevitabbampi asevitabbampi. Tañca aññamaññaṃ attabhāvapaṭilābhan ti iti kho panetaṃ vuttaṃ bhagavatā kiñcetaṃ paṭicca vuttaṃ.

Bhante, such an assumed individuality as causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it should not be fostered

yathārūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo.

But such an assumed individuality as causes spiritually unwholesome factors to fade and spiritually wholesome factors to flourish in one who fosters it should be fostered.

Yathārūpañca kho bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti. Kusalā dhammā abhivaḍḍhanti evarūpo attabhāvapaṭilābho sevitabbo.

And what assumed individuality causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it?

Kathaṃrūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti:

If, bhante, an assumed individuality that is hostile is brought into being, unconducive to inner perfection, spiritually unwholesome factors flourish and spiritually wholesome factors fade in him.

savyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti.

And what assumed individuality causes spiritually unwholesome factors to fade and spiritually wholesome factors to flourish in one who fosters it?

Kathaṃrūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.

If, bhante, an assumed individuality that is not hostile is brought into being, conducive to inner perfection, spiritually unwholesome factors fade and spiritually wholesome factors flourish in him.

Avyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.

Bhante, given that I cannot even recall with their aspects and particulars what I have experienced in this present state of individuality, how should I recall my manifold past lives?

iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi.

There are devas whose lifespan is not to be reckoned by counting or computation, yet whatever state of individuality they formerly experienced, whether amongst beings in the refined material plane of existence or immaterial plane of existence, whether amongst beings who are perceptive, unperceptive, or neither perceptive nor unperceptive, they recall the details of those past lives.

Santi bhante devā yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyuṃ saṅkhātuṃ api ca yasmiṃ yasmiṃ attabhāve abhinivutthapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññisu yadi vā nevasaññināsaññisu. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

How astounding! How extraordinary!

acchariyaṃ vata bho abbhutaṃ vata bho

that there could be such a being

evarūpo pi nāma satto bhavissati

that there could be such a specter

evarūpo pi nāma yakkho bhavissati

that there could be such an acquired state of individuality

evarūpo pi nāma attabhāvapaṭilābho bhavissatī ti

And how, Elder, is dwelling alone fulfilled in detail? In this regard, Elder:

what lies in the past has been abandoned

yaṃ atītaṃ taṃ pahīnaṃ

what lies in the future has been relinquished

yaṃ anāgataṃ taṃ paṭinissaṭṭhaṃ

and fondness and attachment regarding one’s presently acquired state of individuality have been thoroughly eliminated

paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto

It is in such a way, Elder, that dwelling alone is fulfilled in detail.

Four ways of acquiring a [particular] state of individuality.

Cattārome bhikkhave attabhāvapaṭilābhā. Katame cattāro?

There is the acquiring of a [particular] state of individuality (attabhāvapaṭilābho) in which one’s own intentionality has effect not another person’s (attasañcetanā kamati no parasañcetanā). Or another person’s, not one’s own. Or both one’s own and another person’s. Or neither one’s own striving nor another person’s (which is the case for devas of the realm neither having nor lacking perception).

Atthi bhikkhave attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā…​ parasañcetanā kamati no attasañcetanā…​ attasañcetanā ca kamati parasañcetanā ca…​. neva attasañcetanā kamati no parasañcetanā.

"Life in the world [of beings] is of such a nature, and the acquiring of states of individuality is of such a nature, that eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions, namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.

tathābhūto kho ayaṃ lokasannivāso tathābhūto attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṃsā ca sukhañca dukkhañcā ti.

In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.

yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā.

In one experiencing [a sense impression] a corresponding personal disposition is manifested, either meritorious or demeritorious.

yaṃ bhikkhave vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā.

In one who has acquiesced in uninsightfulness into reality a corresponding personal disposition is manifested (tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti), either meritorious or demeritorious.

yaṃ kho bhikkhave avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā.

Clad in robes, I live the religious life without a home, with shaven head, with ego completely extinguished.

saṅghāṭivāsī agaho carāmi nivuttakeso abhinibbutatto.

Having heard my word, train yourself in the quenching of the ego.

Ito sutvāna nigghosaṃ sikkhe nibbānamattano.

The seers of old had egos restrained.

Isayo pubbakā āsuṃ saṃyatattā.

Those who roam the world who are truly liberated [from individual existence], liberated from the perception of existence, spiritually perfected, with egos restrained.

Ye ve asattā vicaranti loke akiñcanā kevalino yatattā.

Walk on almsround through the streets with ego well-restrained.

Susaṃvutatto visikhantare caraṃ.

Those bhikkhus, either now or after my passing, who abide spiritually self-reliant, with themselves as their refuge, with no other refuge; relying completely on the teaching, with the teaching as their refuge, with no other refuge; it is these bhikkhus, Ānanda, who will be for me foremost amongst those desirous of the training.

Ye hi keci ānanda etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā dhammasaraṇā anaññasaraṇā tamatagge me te ānanda bhikkhu bhavissanti ye keci sikkhākāmāti.

There is no hiding place for the doer of unvirtuous deeds

Natthi loke raho nāma pāpakammaṃ pakubbato.

You yourself, man, know what is true or false.

Attā te purisa jānāti saccaṃ vā yadi vā musā.

Indeed, sir, you disdain the virtuous aspect of yourself which witnesses [all that you do].

Kalyāṇaṃ vata bho sakkhi attānaṃ atimaññasi.

You are [trying to] conceal from yourself unvirtuoushess existing within yourself

Yo santaṃ attani pāpaṃ attānaṃ parigūhasi.

 — Is there, Mallikā, anyone more beloved to you than yourself?

atthi nu kho te mallike ko cañño attanā piyataro ti?

 — There is no one, great king, more beloved to me than myself. But is there anyone, great king, more beloved to you than yourself?

Natthi kho me mahārāja ko cañño attanā piyataro. Tuyhaṃ pana mahārāja atthañño koci attanā piyataro ti?

 — For me too, Mallikā, there is no one more beloved to me than myself.

Mayhampi kho mallike natthañño koci attanā piyataroti.

Then the Blessed One…​ recited this verse:

Having traversed all quarters with the mind,

Sabbā disā anuparigamma cetasā

One finds nowhere anyone more beloved to oneself than oneself.

Nevajjhagā piyataramattanā kvaci

Others hold themselves likewise beloved;

Evaṃ piyo puthu attā paresaṃ

Hence one who loves himself should not harm others.

Tasmā na hiṃse paraṃ attakāmo ti.

If a bhikkhu does not fulfil the training in virtue, the Buddha said the Teacher criticises him, his discerning wise companions in the religious life criticise him, the devas criticise him, and he himself even criticises himself.

attā pi attānaṃ upavadati.

Thus do noble young men declare their [attainment of] arahantship: the matter is spoken of without any reference to themselves.

attho ca vutto attā ca anupanīto.

A disciple of mine…​ perceives all bodily form according to reality with perfect penetrative discernment as "not [in reality] mine," "not [in reality] what I am," "not my [absolute] Selfhood."

Idha aggivessana mama sāvako…​ sabbaṃ rūpaṃ n’etaṃ mama n’eso’hamasmi na me so attā ti evametaṃ yathābhūtaṃ sammappaññāya passati.

 — Is what (rūpaṃ…​ viññāṇaṃ) is unlasting (aniccaṃ), existentially void (dukkhaṃ), and destined to change fit to be regarded thus:

this is "[in reality] mine"

etaṃ mama

this is "[in reality] what I am"

eso’hamasmi

this is "my [absolute] Selfhood"?

eso me attā ti

 — No, bhante.

 — If there were no sense impression in any way, would there be the thought "I am this"?

yattha panāvuso sabbaso vedayitaṃ natthi api nu kho tattha ayamahamasmī ti siyā ti

 — No, bhante.

 — Therefore this argument is invalid: Sense impression is not my [absolute] Selfhood. My [absolute] Selfhood is without sense impression.

Tasmātihānanda etenapetaṃ nakkhamati na heva kho me vedanā attā appaṭisaṃvedano me attā ti samanupassituṃ.

There was once a number of non-Buddhist ascetics living around Sāvatthī. And they were of various dogmatic views, as follows:

Eternal are the [absolute] Selfhood and the world [of beings]

sassato attā ca loko ca

Not eternal

asassato attā ca loko ca

Both eternal and not eternal

sassato asassato attā ca loko ca

Neither eternal nor not eternal

neva sassato nāsassato attā ca loko ca

Produced by oneself are the [absolute] Selfhood and the world [of beings]

sayaṃ kato attā ca loko ca

Produced by another

paraṃ kato attā ca loko ca

Produced by oneself and another

sayaṃ kato paraṅkato attā ca loko ca

Produced by neither oneself nor another. They have arisen spontaneously

asayaṃ kāro aparaṅkāro adhiccasamuppanno attā ca loko ca

And they lived quarrelsome, cantankerous, contentious, stabbing each other with verbal daggers.

There is an [absolute] Selfhood, this would have been siding with those ascetics and Brahmanists who are eternalists.

ye te ānanda samaṇabrāhmaṇā sassatavādā tesametaṃ laddhi abhavissa.

There is no [absolute] Selfhood, this would have been siding with those ascetics and Brahmanists who are annihilationists.

ye te ānanda samaṇabrāhmaṇā ucchedavādā tesametaṃ laddhi abhavissa.

There is an [absolute] Selfhood, "would this have been consistent on my part with the arising of the knowledge that 'all things are void of personal qualities'?"

apinu me taṃ ānanda anulomaṃ abhavissa ñāṇassa uppādāya. Sabbe dhammā anattā ti no hetaṃ bhante.

'There is no [absolute] Selfhood, "the ascetic Vacchagotta, already bewildered, would have become even more bewildered, thinking, 'It seems that the [absolute] Selfhood I formerly had does not exist now.'"

sammūḷhassa ānanda vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa ahu vā me nūna pubbe attā so etarahi natthī ti.

 — Bhikkhus, you might well grasp a theory of an [absolute] Selfhood which would not arouse grief, lamentation, physical pain, psychological pain, and vexation, but do you see any such theory?

Taṃ bhikkhave attavādūpādānaṃ upādiyetha yaṃsa attavādūpādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

 — No, bhante.

 — Good, bhikkhus. I also see no such theory.

The ignorant Everyman improperly contemplates

ayoniso manasikaroti

• Was I in the past?

• Was I not in the past?

• What was I in the past?

• How was I in the past?

• Having been what, what did I become in the past?

• Shall I be in the future?

• Shall I not be in the future?

• What shall I be in the future?

• How shall I be in the future?

• Having been what, what shall I become in the future?'

Or else he is uncertain about the present in regard to himself

ajjhattaṃ kathaṅkathī hoti

• Am I?

• Am I not?

• What am I?

• How am I?

• Where has this being come from?

• Where will it go?

As he improperly contemplates in this way, one of six dogmatic views arise in him as real and actual:

channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati

I have an [absolute] Selfhood

atthi me attā ti vā’ssa saccato thetato diṭṭhi uppajjati

I do not have an [absolute] Selfhood

natthi me attā ti vā’ssa saccato thetato diṭṭhi uppajjati

I perceive an [absolute] Selfhood with an [absolute] Selfhood

attanā’va attānaṃ sañjānāmī ti vā’ssa saccato thetato diṭṭhi uppajjati

I perceive what is not an [absolute] Selfhood with an [absolute] Selfhood

attanā’va anattānaṃ sañjānāmī ti vā’ssa saccato thetato diṭṭhi uppajjati

I perceive an [absolute] Selfhood with what is not an [absolute] Selfhood

anattanā’va attānaṃ sañjānāmī ti vā’ssa saccato thetato diṭṭhi uppajjati

or else he has a view like this:

Atha vā pana’ssa evaṃ diṭṭhi hoti

It is this [absolute] Selfhood of mine that speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.

yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. So kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī ti.

From the time Ānanda when a bhikkhu

yato kho panānanda bhikkhu

no longer regards sense impression to be the [absolute] Selfhood,

neva vedanaṃ attānaṃ samanupassati

or considers that "my [absolute] Selfhood is without sense impression,"

no pi appaṭisaṃvedanaṃ attānaṃ samanupassati

or considers "my [absolute] Selfhood experiences"

no pi attā me vediyati

or considers "my [absolute] Selfhood is subject to sense impression,"

vedanādhammo hi me attā ti samanupassati

by not so regarding he does not grasp anything in the world [of phenomena].

so evaṃ asamanupassanto na ca kiñci loke upādiyati

Thus he is not apprehensive.

anupādiyaṃ na paritassati

Being not apprehensive, he realises the Untroubled for himself.

aparitassaṃ paccattaṃ yeva parinibbāyissati.

And what, Ānanda, is the perception of the voidness of personal qualities [in the six senses and their objects]

katamācānanda anattasaññā

In this regard, Ānanda, a bhikkhu…​ reflects that the six senses and their objects are void of personal qualities

iti paṭisaṃcikkhati cakkhuṃ anattā rūpā anattā…​ mano anattā dhammā anattā ti.

Bhikkhus, the visual sense is unlasting. What is unlasting is existentially void. What is existentially void is void of personal qualities.

Cakkhuṃ bhikkhave aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā.

Ten bases of resentment

Dasa imāni bhikkhave āghātavatthūni:

He has harmed, is harming, or will harm me. Thinking thus, one arouses resentment.

anatthamme acarīti…​ caratīti…​ carissatīti āghātaṃ bandhati

He has harmed, is harming, or will harm someone beloved and dear to me. Thinking thus, one arouses resentment.

Piyassa me manāpassa anatthaṃ acarīti…​ caratīti…​ carissatīti āghātaṃ bandhati

He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. Thinking thus, one arouses resentment.

Appiyassa me amanāpassa atthaṃ acari…​ carati…​ carissatīti āghātaṃ bandhati

And tenthly, one is groundlessly irritated.

aṭṭhāne ca kuppati.

If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm':

anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyunti

If unvirtuous, spiritually unwholesome factors that have arisen in me are not abandoned, this would lead to my harm';

Uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyunti

If unarisen spiritually wholesome factors do not arise in me, this would lead to my harm;

Anuppannā me kusalā dhammā nūppajjamānā anatthāya saṃvatteyyunti

If spiritually wholesome factors that have arisen in me cease, this would lead to my harm.

Uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyunti.

'The wise person who is diligent [in performing meritorious deeds] secures both benefits: benefit in this lifetime, and benefit in the hereafter.

Appamatto ubho atthe adhigaṇhāti paṇḍito
Diṭṭhe dhamme ca yo attho yo cattho samparāyiko.

He listens but does not understand [the teaching], he looks but does not see [the nature of reality]. Though the teaching is being spoken, the fool does not understand the meaning.

Suṇāti na vijānāti āloketi na passati
Dhammasmiṃ bhaññamānasmiṃ atthaṃ bālo na bujjhati.

A bhikkhu investigates the meaning of the teachings he has retained in mind.

dhatānañca dhammānaṃ atthūpaparikkhitā hoti

Realising their meaning and significance, he practises in accordance with the teaching.

atthamaññāya dhammamaññāya dhammānudhammapaṭipanno ca hoti.

A greedy person does not know what is beneficial, nor see what is righteous,

Luddho atthaṃ na jānāti luddho dhammaṃ na passati.

Four bases for winning over a following (cattāri saṅgahavatthūni): generosity, agreeable speech, beneficial conduct, and impartiality.

dānaṃ peyyavajjaṃ atthacariyaṃ samānattatā.

Concerning things past, future, and present the Perfect One is one who speaks…​ what is beneficial…​ Therefore he is called the Perfect One.

atītānāgatapaccuppannesu dhammesu tathāgato…​ atthavādī .. tasmā tathāgato ti vuccati.

What is harmful (katamo ca bhikkhave anattho)? It is the wrong ten factors (micchādiṭṭhi…​ micchāsamādhi micchāñāṇaṃ micchāvimutti).

This is called harmful.

Ayaṃ vuccati bhikkhave anattho

What is beneficial?

katamo ca bhikkhave attho

It is the right ten factors (sammādiṭṭhi…​ sammāsamādhi sammāñāṇaṃ sammāvimutti).

This is called beneficial.

Ayaṃ vuccati bhikkhave attho ti.

Considering three good reasons it is fitting to explain the teaching to others. What three?

Tayo’me bhikkhave atthavase sampassamānena alameva paresaṃ dhammaṃ desetuṃ. Katame tayo

The one who explains the Buddha’s teaching, or the one who listens, or both of them, realise the meaning and significance of the teachings.

atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

 — But, great king, considering what good reason do you show such profound humility and pay such loving homage to this [wretched human] body of mine?

Kaṃ pana tvaṃ mahārāja atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccākāraṃ karosi mettupahāraṃ upadaṃsesīti?

 — Out of gratitude and thankfulness I show such profound humility and pay such loving homage to the Blessed One.

Kataññutaṃ kho ahaṃ bhante kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccākāraṃ karomi mettupahārāṃ upadaṃsemi.

Considering two good reasons, brahman (dve kho ahaṃ brāhmaṇa atthavase sampassamāno) I frequent secluded abodes in forests and quiet groves: in considering a pleasant abiding for myself in this lifetime, and being tenderly concerned for future generations.

dve kho ahaṃ brāhmaṇa atthavase sampassamāno araññe vanapatthāni pantāni senāsanāni paṭisevāmi: attano ca diṭṭhadhammasukhavihāraṃ sampassamāno pacchimañca janataṃ anukampamāno ti.

For two good reasons the Perfect One establishes training rules for his disciples. To inspire faith in those without faith; and to increase the faith of those with faith.

Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ. Katame dve appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya.

Bhikkhus, some might speak to you with speech that is: timely or untimely; true or untrue; gentle or harsh; conducive or unconducive to your spiritual well-being; spoken with a mind of [unlimited, all-encompassing] goodwill or with inner hatred.

Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā. Bhūtena vā…​ abhūtena vā. Saṇhena vā…​ pharusena vā. Atthasaṃhitena vā…​ anatthasaṃhitena vā. Mettacittā vā…​ dosantarā vā.

I will not talk that kind of talk which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being…​ that is to say talk of kings…​

So yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā…​ Seyyathīdaṃ rājakathā…​ iti vā iti evarūpiṃ kathaṃ na kathessāmiti.

One who is prudent would not stay in an abode that was unconducive to his spiritual well-being.

Na tvevānatthasaṃhitaṃ vase vāsaṃ vicakkhaṇo ti.

There are, headman, these two unenlightening practices which should not be undertaken by one who has gone forth [into the ascetic life]:

Dve’me bhikkhave antā pabbajitena na sevitabbā:

the pursuit of sensuous pleasures, which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being

yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito

the pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being

yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito.

An occult art is defined as whatever is non-Buddhistic, and unconducive to spiritual well-being

Tiracchānavijjaṃ nāma yaṃ kiñci bāhirakaṃ anatthasaṃhitaṃ.

Bhikkhus, this is the lowest form of livelihood, namely, gathering alms…​ And yet noble young men intent on [the development of their own] spiritual well-being take up this way of life for a good reason.

antamidaṃ bhikkhave jīvikānaṃ yadidaṃ piṇḍolyaṃ…​ tañca kho evaṃ bhikkhave kulaputtā upenti atthavasikā atthavasaṃ paṭicca.

it is of great fruit and benefit

mahapphalā hoti mahānisaṃsā

it leads to [one’s own] great spiritual well-being

mahato atthāya saṃvattati.

Therefore one desiring [the development of] spiritual well-being, aspiring for inward greatness, should revere the true teaching, remembering the Buddhas' training system.

Tasmā hi atthakāmena mahattamabhikaṅkhatā
Saddhammo garu kātabbo saraṃ buddhānaṃ sāsanaṃ.

If someone destroyed my well-being by lying to me it would not be agreeable and pleasing to me.

yo kho me musāvādena atthaṃ bhañjeyya na me taṃ assa piyaṃ manāpaṃ.

Those teachings which are excellent in the beginning, the middle, and the end, whose spirit and letter proclaim the utterly complete and pure religious life: teachings like this are much heard by him.

ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ savyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti.

Cūḷakokanadā, Pajjunna’s daughter, spoke these meaningful verses

gāthā cimā atthavatī abhāsi.

Venerable Mahākaccāna is capable of explaining the meaning in detail of the brief synopsis recited by the Blessed One, where the meaning was not explained in detail.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.

Hearing the teaching, he bears it in mind.

sutvā dhammaṃ dhāreti

Bearing it in mind, he examines the meaning [of what he has memorised].

atthaṃ upaparikkhati

Doing so, the teaching receives his considered approval.

dhammā nijjhānaṃ khamanti.

It would be good if the Blessed One would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it.

Sādhu vata bhante bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho bhagavato sutvā bhikkhū dhāressantī ti.

How is a bhikkhu one who knows the meaning of expressions? In this regard a bhikkhu knows the meaning of this and that expressions thus: 'This is the meaning of this expression.

Atthaññū ca kathaṃ hoti. Idha bhikkhave bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti ayaṃ imassa bhāsitassa attho.

Whatever contentious brahmans there are, and even elderly brahmans, and others, too, who thought they were [good] arguers, all become obliged to you for [explaining] the meaning of expressions.

Ye kecime brāhmaṇā vādasīlā vuddhā cā pi brāhmaṇā santi keci
Sabbe tayi atthabaddhā bhavanti ye cā pi aññe vādino maññamānā.

One who sees the subtle meaning of the teaching

nipuṇatthadassiṃ.

For one who sees the very fine and subtle meaning of the teaching…​ the Untroubled is not hard to attain to.

Susukhumanipuṇatthadassinā…​ Nibbānaṃ na hi tena dullabhanti.

There is no one who sees the subtle meaning of the teaching as well as you do

na c’atthi tulyo nipuṇatthadassī.

A bhikkhu who was ordained by a complete assembly of bhikkhus, and by a valid and legitimate act involving a motion and three invitations, such a person is what is meant in this context by the word 'bhikkhu'"

tatrayvāyaṃ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno ayaṃ imasmiṃ atthe adhippeto bhikkhū ti.

And this is another way of explaining in brief that same point

ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya

I am not unsure about the perceptually obscuring states spoken of by the Ascetic.

ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi

I do not doubt they have been abandoned by me.

te me pahīṇāti na vicikicchāmī ti.

This is another method of explaining in brief that same point: 'Whatever is experienced is included within dukkha.'

ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya yaṃ kiñci vedayitaṃ taṃ dukkhasmin ti.

I devised this simile for the sake of explaining something

upamā kho me ayaṃ bhikkhave katā atthassa viññāpanāya

This is its meaning

ayañcevettha attho

The 'great low-lying marsh' is a term for sensuous pleasure

kāmānametaṃ adhivacanaṃ

The 'large herd of deer' is a term for beings

sattānametaṃ adhivacanaṃ

The 'safe path' is a term for the noble eightfold path

ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ.

Thus do noble young men declare their [attainment of] arahantship: the matter is spoken of without any reference to themselves

attho ca vutto attā ca anupanīto.

It is astounding and extraordinary, friend, that [the explanations of the] Teacher and disciple agree and correspond point by point, and phrase by phrase, and do not disagree as regards the highest state.

Acchariyaṃ āvuso abbhutaṃ āvuso yatra hi nāma satthu ca sāvakassa ca atthena attho vyañjanena vyañjanaṃ saṃsaṃdissati samessati na viggahissati yadidaṃ aggapadasmiṃ.

Just now, friend, I approached the Blessed One and asked him about this matter.

Idānāhaṃ āvuso bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ.

The Blessed One explained the matter to me in the very same terms and phrases that Venerable Sāriputta used.

Bhagavāpi me eteheva padehi etehi vyañjanehi etamatthaṃ vyākāsi seyyathā pi āyasmā sāriputto.

Having heard the well-spoken explanation, the utterance connected with what is righteous and with spiritual well-being

Sutvā subhāsitaṃ vācaṃ dhammatthasaṃhitaṃ padaṃ

I properly reflected on the truth and reality of the matter

Tathaṃ yāthāvakaṃ atthaṃ yoniso paccavekkhisaṃ.

I heard this was said by the Blessed One, the Arahant:

Vuttaṃ h’etaṃ bhagavatā vuttamarahatā ti me sutaṃ

Abandon one thing, bhikkhus, and I guarantee you non-returnership. Which one thing?

Ekadhammaṃ bhikkhave pajahatha ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ?

Abandon one thing, bhikkhus, greed, and I guarantee you non-returnership.

Lobhaṃ bhikkhave ekadhammaṃ pajahatha ahaṃ vo pāṭibhogo anāgāmitāyā ti.

This is what the Blessed One said, and in connection with which he added:

Etamatthaṃ bhagavā avoca tatthetaṃ iti vuccati

The greed on account of which greedy beings are reborn in the plane of misery,

Yena lobhena luddhāse sattā gacchanti duggatiṃ

through the complete understanding of that greed, those with insight abandon it.

Taṃ lobhaṃ sammadaññāya pajahanti vipassino

Having done so they never return to this [low] plane of existence again.

Pahāya na punāyanti imaṃ lokaṃ kudācanan ti

This, too, was what the Blessed One said, so I heard.

Ayampi attho vutto bhagavatā iti me sutan ti.

'I am not able to explain the teaching in detail, but I can tell you the matter in brief.'

na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ. Api ca te saṅkhittena atthaṃ vakkhāmī ti

​[The ascetic Sāriputta:]

'So be it, friend, tell me little or tell me much,

hotu āvuso appaṃ vā bahuṃ vā bhāsassu

but just tell me what is useful;

atthaṃyeva me brūhi

I need only what is useful.

attheneva me attho

Why should you make a great elaboration?'

kiṃ kāhasi vyañjanaṃ bahun ti.

Once, bhikkhus became sick and needed (there was a need for) medicine.

Tena kho pana samayena bhikkhu gilānā honti attho ca hoti bhesajjehi.

'Should I resort to the knife, or [not]? What need have I of life? '

Satthaṃ vā āharissāmi ko attho jīvitena me.

The [purpose] for the sake of which I directed my mind has been achieved.

yassa kho’haṃ atthāya cittaṃ paṇidahiṃ so me attho abhinipphanno.

Being for the sake of crossing [the flood of suffering], not for the sake of clinging to it.

nittharaṇatthāya no gahaṇatthāyāti.

In this regard a bhikkhu, properly reflecting, uses the robe simply to ward off cold and heat, and to ward off the touch of horseflies, mosquitoes, wind, sun, and snakes:

simply for covering his loins.

yāvadeva hirikopīnapaṭicchādanatthaṃ.

Properly reflecting, he uses the abode simply to ward off cold and heat, and to ward off the touch of horseflies, mosquitoes, wind, sun, and snakes; simply to dispel the oppressiveness of the weather and:

for the sake of enjoying solitary retreat.

paṭisallānārāmatthaṃ.

What is a mirror for?

kimatthiyo ādāso ti.

For (the sake of) reflection, bhante.

Paccavekkhanattho bhante ti.

 — For what purpose, bhante, is non-attachment [to originated phenomena]?

Virāgo pana bhante kimatthiyo ti?

 — Non-attachment is for the sake of liberation [from perceptually obscuring states].

Virāgo kho rādha vimuttattho

 — For what purpose, bhante, is liberation [from perceptually obscuring states]?

Vimutti pana bhante kimatthiyā ti?

 — Liberation [from perceptually obscuring states] is for the sake of [realising] the Untroubled.

Vimutti kho rādha nibbānatthā.

'Does he not speak falsehood? Does he not have rough speech? Does he not speak what is untrue? Does he not speak what is frivolous?'

Kacci musā na bhaṇati kacci na khīṇavyappatho
Kacci vebhūtiyaṃ nāha kacci samphaṃ na bhāsati

'He does not speak falsehood, nor does he have rough speech, and neither does he speak what is untrue. He is a wise person: he speaks what is meaningful.'

Musā ca so na bhaṇati atho na khīṇavyappatho
Atho vebhūtiyaṃ nāha mantā atthaṃ so bhāsati.

When one’s house is in flames, the vessel taken out is the one that is useful, not the one left burnt inside.

Taṃ tassa hoti atthāya no ca yaṃ tattha ḍayhati.

Like a useless block of wood.

niratthaṃ va kaliṅgaraṃ.

It is good indeed that I am freed from that useless, unpleasant, self-mortifying practice.

Sādhu mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya.

One who is meditative, one who sits [alone in the woods] and is spiritually undefiled, who has done what needed to be done, who is free of perceptually obscuring states, who has attained the supreme goal, he is what I call a Brahman.

Jhāyiṃ virajamāsīnaṃ katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ.

Gone forth from the household life into the ascetic life, but has not attained the supreme goal of asceticism

agārasmā anagāriyaṃ pabbajito hoti svāssa sāmaññattho ananuppatto hoti.

But following a lowly fool who has not attained the supreme goal and who is full of envy,

Khuddañca bālaṃ upasevamāno anāgatatthañca usūyakañca

Having failed to understand the teaching clearly in this world, one reaches death, having not overcome one’s unsureness [about the significance of the teaching].

Idheva dhammaṃ avibhāvayitvā avitiṇṇakaṅkho maraṇaṃ upeti.

A man should make an effort until his objective has been achieved.

Vāyametheva puriso yāva atthassa nipphadā.

Those who are arahants with perceptually obscuring states destroyed, who have fulfilled [the religious life], done what had to be done, laid down the burden, achieved their objective.

ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā.

Whatever one hears of the Master Gotama’s teachings…​ grief, lamentation, physical pain, psychological pain, and vexation immediately vanish.

tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṃ gacchanti.

There is no measuring of one who has vanished;

Atthaṅgatassa na pamāṇamatthi

(…​) That no longer exists in relation to which one might speak of him;

Yena naṃ vajjuṃ taṃ tassa natthi.

This is the one-destination path for the purification of beings, for the overcoming of grief and lamentation, for the vanishing of physical and psychological pain

dukkhadomanassānaṃ atthaṅgamāya.

Ānanda, there are five grasped aggregates of which a bhikkhu should abide contemplating their [co-conditional] arising and disappearance:

Pañca kho ime ānanda upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ.

'Such is bodily form, such its [co-conditional] origination, such its [co-conditional] vanishing

• iti rūpaṃ

• iti rūpassa samudayo

• iti rūpassa atthaṅgamo

Bhikkhus, I will teach you the [co-conditional] origination and [co-conditional] vanishing of the four bases of mindfulness. Please listen.

catunnaṃ bhikkhave satipaṭṭhānānaṃ samudayañca atthaṅgamañca desissāmi. Taṃ suṇātha.

With the origination of food comes the origination of the body. With the ending of food comes the vanishing of the body.

Āhārasamudayā kāyassa samudayo āhāranirodhā kāyassa atthaṅgamo.

And what Ānanda, is the perception of disgust for the whole world [of phenomena]?

sabbaloke anabhiratasaññā

In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.

bhikkhu ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto.

Some ascetic or Brahmanist may…​ in every way firmly reject the ties to individual existence in the sensuous plane of existence

sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā.

He clings to bodily form, grasps it, and doggedly assumes that bodily form is "my [absolute] Selfhood."

so rūpaṃ upeti upādiyati adhiṭṭhāti attā me ti.

When resentment has arisen for someone (āghāto jāyetha), one can concentrate on the ownership of karmically consequential conduct by that person

kammassakatā tasmiṃ puggale adhiṭṭhātabbā

'This Venerable is owner of his karmically consequential conduct, inheritor of it, born of it, intimately related to it, has it as his refuge. He is the inheritor of whatever karmically consequential conduct he undertakes whether meritorious or demeritorious'

kammassako ayamāyasmā kammadāyādo…​ tassa dāyādo bhavissatī ti.

This is how resentment for that person can be dispelled

evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

In this regard a bhikkhu possesses faith [in the perfection of the Perfect One’s transcendent insight], virtue, learning, generosity, and wisdom. He thinks, 'Oh, that at the demise of the body at death, I might be reborn in the company of wealthy khattiyas.' He fixes his mind on that idea, concentrates on it, and develops it

so taṃ cittaṃ dahati taṃ cittaṃ adhiṭṭhāti taṃ cittaṃ bhāveti.

These aspirations and musings of his, when developed and cultivated, lead to his rebirth there.

Out of tender concern the Teacher gave me a [clean] foot-cloth, [saying]: 'Properly concentrate on this pure thing somewhere quiet.'

Anukampāya me satthā pādāsi pādapuñchaniṃ
Etaṃ suddhaṃ adhiṭṭhehi ekamantaṃ svadhiṭṭhitaṃ.

Possessed of three factors a shopkeeper is unable to either gain or develop wealth. What three? Neither in the morning, afternoon, or evening does he carefully concentrate on his business

na sakkaccaṃ kammantaṃ adiṭṭhāti

Likewise, possessed of three factors a bhikkhu is incapable of either gaining an unattained spiritually wholesome factor, or developing an attained spiritually wholesome factor. Which three? Neither in the morning, afternoon, or evening does he carefully concentrate on an object of meditation

na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti.

Those bhikkhus who organised the building work

yepi bhikkhū navakammaṃ adhiṭṭhenti.

'by organising' means: while organising he orders "Hit thus. Strike thus. Kill thus"'

Adhiṭṭhāyā ti adhiṭṭhahitvā āṇāpeti evaṃ vijjha evaṃ pahara evaṃ ghātehī ti.

I allow you bhikkhus to formally determine the three robes [as personal possessions]

Anujānāmi bhikkhave ticīvaraṃ adhiṭṭhātuṃ.

If there is no strainer or regulation water-pot, then a corner of the outer robe should be formally determined [as a water-strainer] with the words "I will drink [water] having strained it with this.'

Sace na hoti parissāvanaṃ vā dhammakarako vā saṅghāṭikaṇṇo pi adhiṭṭhātabbo iminā parissāvetvā pivissāmī ti.

If one’s energy is excessive it leads to restlessness; if too lax it leads to indolence. Therefore Soṇa, resolve [to apply yourself] moderately energetically.

accāraddhaṃ viriyaṃ uddhaccāya saṃvattati. Atilīnaṃ viriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ soṇa viriyasamataṃ adhiṭṭhaha.

Firmly rejecting the ego, I saw the supreme landing-place.

Anadhiṭṭhāya attānaṃ titthamaddakkhimuttamaṃ.

The Blessed One suppressed his illness with energy and lived on having firmly established the aspiration for further life.

Atha kho bhagavā taṃ ābādhaṃ viriyena paṭippanāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi.

They considered him wise when he was committed to faring alone, but now that he is devoted to sexual intercourse he is harassed as a fool.

Paṇḍito ti samaññāto ekacariyaṃ adhiṭṭhito
Athāpi methune yutto mandova parikissati.

The Buddha, cleanser of virulent spiritual flaws, removed the spiritual shackle [of grasping] which had long been lurking in me, long been firmly established in me.

Dīgharattānusayitaṃ cirarattamadhiṭṭhitaṃ
Buddho me pānudi ganthaṃ visadosappavāhano ti.

The Buddha is 'firmly established in non-anger'

akkodhañca adhiṭṭhahī.

Being [yourself] controlled by the power of the four perversions [of perception, mind, and view], mind, you lead me round and round like an ox around the threshing-floor.

Catubbipallāsavasaṃ adhiṭṭhitaṃ gomaṇḍalaṃ va parinesi citta maṃ.

A bhikkhu with psychic power and mental mastery could, if he wished, focus on the solidness of that wooden log.

Ākaṅkhamāno āvuso bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ paṭhavītveva adhimucceyya.

One is focused exclusively on the Exquisite. This is the third state of refined awareness.

Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

In seeing a visible object via the visual sense, a bhikkhu is not intent upon an agreeable visible object, nor troubled by a disagreeable visible object.

Idha bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati appiyarūpe rūpe na vyāpajjati.

A bhikkhu when contemplating sensuous pleasure his mind does not become energised, serene, settled, and intent upon it. But when contemplating the practice of unsensuousness his mind becomes energised, serene, settled, and intent upon it.

Idha bhikkhave bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati (read as adhimuccati. See IGPT sv Adhimuccati). Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati (read as adhimuccati. See IGPT sv Adhimuccati).

One is unsure, doubtful, undecided about, and has no faith in

idhāvuso bhikkhu satthari…​ dhamme…​ saṅghe…​ sikkhāya…​ kaṅkhati vicikicchati nādhimuccati na sampasīdati

One is unsure

kaṅkhati

one is doubtful about

vicikicchati

one is undecided

nādhimuccati

one is unsettled

na sampasīdati

about the [nature of reality in the] periods of the past, the future, and the present.

atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati

anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati

etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.

This bhikkhu Brahmadeva, madam, free of attachment has surpassed the devas. Liberated from the perception of existence, not supported by a patron, this very bhikkhu has entered your house for alms.

Eso hi te brāhmaṇī brahmadevo nirupadhiko atidevappatto
Akiñcano bhikkhu anaññaposī yo te so piṇḍāya gharaṃ paviṭṭho.

One who is not supported by a patron, not well-known, inwardly tamed, established in excellent qualities, whose āsavas are destroyed, and who is free of spiritual flaws, he is what I call a Brahman.

Anaññaposiṃ aññātaṃ dantaṃ sāre patiṭṭhitaṃ
Khīṇāsavaṃ vantadosaṃ tamahaṃ brūmi brāhmaṇan ti.

The devas envy the bhikkhu who collects his food on almsround, who is self-reliant, not supported by a patron, but not if it is based on desire for praise and fame.

Piṇḍapātikassa bhikkhuno attabharassa anaññaposino
Devā pihayanti tādino no ce saddasilokanissito ti.

We have brought about your death, sensuous yearning. Now we are no longer in karmic debt on account of you.

Vadhaṃ carimha te kāma anaṇā dāni te mayaṃ.

What is the consequence of sensuous yearnings?

Katamo ca bhikkhave kāmānaṃ vipāko

(…​) In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.

yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā ayaṃ vuccati bhikkhave kāmānaṃ vipāko.

For seven days I ate the country’s almsfood whilst not free of karmic debt. But on the eighth day [complete] knowledge [of things according to reality] arose in me.

sattāhameva kho ahaṃ āvuso sāṇo raṭṭhapiṇḍaṃ bhuñjiṃ. Atha aṭṭhamiyā aññā udapādi.

So long is the period of a universal cycle, bhikkhu. And of universal cycles of such length, we have wandered the round of birth and death for the periods of so many universal cycles, so many hundreds of universal cycles, so many thousands of universal cycles, so many hundreds of thousands of universal cycles. For what reason?

Evaṃ dīgho kho bhikkhu kappo. Evaṃ dīghānaṃ kho bhikkhu kappānaṃ neko kappo saṃsito nekaṃ kappasataṃ saṃsitaṃ nekaṃ kappasahassaṃ saṃsitaṃ nekaṃ kappasatasahassaṃ saṃsitaṃ. Taṃ kissa hetu?

Because, bhikkhu, the round of birth and death is long-lasting beyond conception.

Anamataggoyaṃ bhikkhu saṃsāro

A first point is not to be discerned of beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, roaming and wandering the round of birth and death.

pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.

Suppose a man cut up whatever grass, sticks, branches, and foliage there are in this great subcontinent and collected them into a single heap of sticks four fingerbreadths long, and placed them down one by one, saying:

Seyyathā pi bhikkhave puriso yaṃ imasmiṃ jambudīpe tīṇakaṭṭhasākhāpalāsaṃ taṃ chetvā ekajjhaṃ saṃhareyya ekajjhaṃ saṃharitvā caturaṅgulaṃ caturaṅgulaṃ ghaṭikaṃ karitvā nikkhipeyya

'This is my mother, this my mother’s mother.'

ayaṃ me mātā tassā me mātu ayaṃ mātā ti

The sequence of that man’s mothers, and mothers of mothers, would not be exhausted, yet the grass, wood, branches, and foliage in this great subcontinent would be finished and exhausted. For what reason?

Apariyādinnāva bhikkhave tassa purisassa mātu mātaro assu. Atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya. Taṃ kissa hetu?

Because the round of birth and death is long-lasting beyond conception. A first point is not to be discerned of beings roaming and wandering the round of birth and death, [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving.

Anamataggoyaṃ bhikkhave saṃsāro pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.

It would be fitting for a noble young man intent on [the development of his own] spiritual well-being to accept the offer. For what reason? Because the round of birth and death is long-lasting beyond conception. A first point is not to be discerned of [a receiving of] blows by knives, swords, arrows, and axes.

Atthavasikena bhikkhave kulaputtena alaṃ upagantuṃ. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave saṃsāro pubbā koṭi na paññāyati sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ.

Shall it be that those non-Buddhist ascetics, whose teachings are badly explained, should adhere to and undertake a rains residency period?

vassāvāsaṃ allīyissanti saṅkāsayissanti.

Shall it be that these birds, having made nests in the tree-tops, should adhere to and undertake a rains residency period?

vassāvāsaṃ allīyissanti saṅkāsayissanti.

But if you cling to, prize, treasure, and cherish this perception [of reality] so perfect and pure would you then have understood that the teaching explained by me is comparable to a raft, being for the sake of crossing [the flood of suffering], not for the sake of clinging to it?

Imañce tumhe bhikkhave diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha keḷāyetha dhanāyetha mamāyetha api nu tumhe bhikkhave kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyāti?.

So long as they are not free of attachment, desire, love, thirst, passion, and craving regarding those sand castles, they cling to them, prize, treasure, and cherish them.

yāvakivañca tesu paṃsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā tāva tāni paṃsvāgārakāni allīyanti kelāyanti dhanāyanti mamāyanti.