Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Or he might say: [from the commentaries:] 'Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: prophesying long life, prosperity etc., or the reverse, from the marks on a person's limbs, hands, feet etc; divining by means of omens and signs; making auguries on the basis of thunderbolts and celestial portents; interpreting ominous dreams; telling fortunes from marks on the body; making auguries from the marks on cloth gnawed by mice; offering fire oblations; offering oblations from a ladle; offering oblations of husks, rice powder, rice grains, ghee, and oil to the gods; offering oblations from the mouth; offering blood-sacrifices to the gods; making predictions based on the fingertips; determining whether the site for a proposed house or garden is propitious or not; making predictions for officers of state; the knowledge of charms to lay demons in a cemetery; the knowledge of charms to cure one possessed by ghosts; the knowledge of charms to be pronounced by one living in an earthen house; the snake craft (for curing snake bites and charming snakes); the poison craft (for neutralizing or making poison); the scorpion craft and rat craft (for curing scorpion stings and rat bites, respectively); the bird craft and crow craft (for understanding the cries of birds and crows); foretelling the number of years that a man has to live; the knowledge of charms to give protection from arrows; reciting charms to understand the language of animals — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahisalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as interpreting the significance of the color, shape, and other features of the following items to determine whether they portend fortune or misfortune for their owners: gems, garments, staffs, swords, spears, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-women, elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as making predictions to the effect that: the king will march forth; the king will not march forth; our king will attack and the enemy king will retreat; the enemy king will attack and our king will retreat; our king will triumph and the enemy king will be defeated; the enemy king will triumph and our king will be defeated; thus there will be victory for one and defeat for the other — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – candaggāho bhavissati, suriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there will be an eclipse of the moon, an eclipse of the sun, an eclipse of a constellation; the sun and the moon will go on their proper courses; there will be an aberration of the sun and moon; the constellations will go on their proper courses; there will be an aberration of a constellation; there will be a fall of meteors; there will be a skyblaze; there will be an earthquake; there will be an earth-roar; there will be a rising and setting, a darkening and brightening, of the moon, sun, and constellations; such will be the result of the moon's eclipse, such the result of the sun's eclipse, (and so on down to) such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there will be abundant rain; there will be a drought; there will be a good harvest; there will be a famine; there will be security; there will be danger; there will be sickness; there will be health; or they earn their living by accounting, computation, calculation, the composing of poetry, and speculations about the world — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: arranging auspicious dates for marriages, both those in which the bride is brought in (from another family) and those in which she is sent out (to another family); arranging auspicious dates for betrothals and divorces; arranging auspicious dates for the accumulation or expenditure of money; reciting charms to make people lucky or unlucky; rejuvenating the fetuses of abortive women; reciting spells to bind a man's tongue, to paralyze his jaws, to make him lose control over his hands, to make him lose control over his jaw, or to bring on deafness; obtaining oracular answers to questions by means of a mirror, a girl, or a god; worshipping the sun; worshipping Mahābrahmā; bringing forth flames from the mouth; invoking the goddess of luck — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: promising gifts to deities in return for favors; fulfilling such promises; demonology; reciting spells after entering an earthen house; inducing virility and impotence; preparing and consecrating sites for a house; giving ceremonial mouthwashes and ceremonial bathing; offering sacrificial fires; administering emetics, purgatives, expectorants and phleg­ma­gogues; administering medicine through the ear and through the nose; administering ointments and counter-ointments; practising fine surgery on the eyes and ears; practising general surgery on the body; practising as a children's doctor; the application of medicinal roots; the binding on of medicinal herbs — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ

My energy was aroused, brahman, unflagging

“yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti, ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

If, monk, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, the obsessions of conceit, the obsessions of passion for becoming, & the obsessions of ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder.

“tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. so tena saṃvijjati saṃvegaṃ āpajjati: ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṃvijjati saṃvegaṃ āpajjati: ‘alābhā vata me na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

"And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.' Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

– Taṃ kiṃ maññasi, aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso — ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā ti?

– What do you think? Would a consecrated, noble-warrior king — such as King Pasenadi of Kosala or King Ajātasattu Vedehiputta 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?

– Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso — ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṃ gaṇānaṃ — seyyathidaṃ, vajjīnaṃ mallānaṃ — vattati sakasmiṃ vijite vaso — ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? vatteyya, bho gotama, vattituñca marahatī ti.

– Yes, Master Gotama, he would 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. 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, to say nothing of a consecrated, noble-warrior king such as King Pasenadi of Kosala, or King Ajātasattu Vedehiputta of Magadha. He would wield it, and he would deserve to wield it.

...

...

– Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi — ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso — evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī ti?

– 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 hidaṃ, bho gotama.

– No, Master Gotama.

– Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ: ayaṃ adukkhamasukhā vedanā.

Whatever is felt, friend Visākha, bodily or mentally, as neither agreeable nor disagreeable: this is neither-pleasant-nor-unpleasant feeling.

...

...

“sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

The underlying tendency to lust, friend Visākha, underlies pleasant feeling, the underlying tendency to resistance underlies unpleasant feeling, the underlying tendency to nescience underlies neutral feeling.

“sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?

Does the underlying tendency to lust, sister, underlie all pleasant feeling, does the underlying tendency to resistance underlie all unpleasant feeling, does the underlying tendency to nescience underlie all neutral feeling?

“na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

No, friend Visākha, the underlying tendency to lust does not underlie all pleasant feeling, the underlying tendency to resistance does not underlie all unpleasant feeling, the underlying tendency to nescience does not underlie all neutral feeling.

tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi: diṭṭhaṃ, sutaṃ, parisaṅkitaṃ. imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi: adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ. imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.

I say, Jīvaka, that there are three conditions in which meat should not be eaten: if it is seen, if it is heard, or if it is suspected. These, Jīvaka, are the three conditions in which I say that meat should not be eaten. I say, Jīvaka, that there are three conditions for meat to be eaten: if it is not seen, not heard, and not suspected. These, Jīvaka, are the three conditions I speak of for meat to be eaten.

...

...

“yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. yampi so, gahapati, evamāha: ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. yampi so evamāha: ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī”ti.

If anyone, Jīvaka, slaughters a living being for the Tathāgata or a disciple of the Tathāgata, he accumulates a lot of demerit at five moments. On saying: ‘Go and bring the living being of such-and-such a name,’ this is the first moment when he accumulates a lot of demerit. When that living being experiences pain and grief while being led along with a neck-halter, this is the second moment when he accumulates a lot of demerit. On saying: ‘Go and slaughter that living being,’ this is the third moment when he accumulates a lot of demerit. When that living being experiences pain and grief while being slaughtered, this is the fourth moment when he accumulates a lot of demerit. When he provides the Tathāgata or a disciple of the Tathāgata with food that is not allowable, this is the fifth moment when he accumulates a lot of demerit. Anyone, Jīvaka, who slaughters a living being for the Tathāgata or a disciple of the Tathāgata accumulates a lot of demerit at these five moments.

Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ: ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya: akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi: ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya, akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi: ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya: kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.

Whenever you want to do a bodily action, you should reflect on it: 'This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both, would it be an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not lead to self-affliction, to the affliction of others, or to both, it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.

Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā ti.

When mindfulness of in-and-out breathing is developed & pursued in this way, even one's final in-breaths & out-breaths are known as they cease, not unknown.

...

...

“mettaṃ, rāhula, bhāvanaṃ bhāvehi. mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati.

Rāhula, you should develop the meditation on loving-kindness. When you develop the meditation on loving-kindness, Rāhula, ill-will is abandoned.

karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. muditaṃ, rāhula, bhāvanaṃ bhāvehi.

Rāhula, you should develop the meditation on compassion. When you develop the meditation on compassion, Rāhula, cruelty [through carelessness] is abandoned.

muditaṃ, rāhula, bhāvanaṃ bhāvehi. muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati.

Rāhula, you should develop the meditation on sympathetic joy. When you develop the meditation on sympathetic joy, Rāhula, discontent is abandoned.

upekkhaṃ, rāhula, bhāvanaṃ bhāvehi. upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati.

Rāhula, you should develop the meditation on equanimity. When you develop the meditation on equanimity, Rāhula, [sensory] aversion is abandoned.

asubhaṃ, rāhula, bhāvanaṃ bhāvehi. asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati.

Rāhula, you should develop the meditation on loathsomeness. When you develop the meditation on loathsomeness, Rāhula, lust is abandoned.

aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.

Rāhula, you should develop the meditation on the perception of inconstancy. When you develop the meditation on the perception of inconstancy, Rāhula, the conceit 'I am' is abandoned.

“ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi. ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.

Bhikkhus, I eat in a single meal session. By eating in a single meal session, bhikkhus, I experience few illnesses, few diseases, lightness, strength, and a pleasant abiding. Come, bhikkhus, you too eat in a single meal session. By eating in a single meal session, bhikkhus, you too will experience few illnesses, few diseases, lightness, strength, and a pleasant abiding.

Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā aññāya saṇṭhahī’ti. sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā: ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti.

Here, Anuruddha, a bhikkhunı̄ hears: ‘The bhikkhunı̄ of such a name has died; the Blessed One has declared about her: “She was established in final knowledge.”’ And she has either seen that sister for herself or heard the report: ‘That sister’s virtue was thus, her Dhamma was thus, her discernment was thus, her abiding was thus, her deliverance was thus.’

Idhekacco satthā anussaviko hoti anussavasacco. so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti.

A certain teacher is a traditionalist, one who holds a tradition as the truth. He teaches a dhamma in conformity with what he has heard, with what has been transmitted dogmatically, with what has been handed down in a collection of texts. But when a teacher is a traditionalist, Sandaka, one who holds a tradition as the truth, some is well transmitted and some ill-transmitted, some is true and some is otherwise.

Api ca sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ: ‘idameva saccaṃ, moghamaññan’”ti.

Some things are well-pondered and yet vain, empty, & false. Some things are not well-pondered, and yet they are genuine, factual, & unmistaken. In these cases it isn't proper for a knowledgeable person who safeguards the truth to come to a definite conclusion, 'Only this is true; anything else is worthless.'

Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. te anussavena diṭṭha-dhamm-ābhiññā-vosāna-pāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi brāhmaṇā tevijjā.

There are, Bhāradvāja, some renunciants and brahmans who are traditionalists. On the basis of tradition, they claim [to know] the fundamentals of the brahmic life after having reached the consummation and perfection of direct knowledge here and now; such are the brahmans of the Three Vedas.

‘kāyasamācāraṃpāhaṃ.. vacīsamācāraṃpāhaṃ.. manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi: sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran.. vacīsamācāran.. manosamācāran’ti: iti kho panetaṃ vuttaṃ bhagavatā. kiñcetaṃ paṭicca vuttaṃ? yathārūpaṃ, bhante, kāyasamācāraṃ.. vacīsamācāraṃ.. manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro.. vacīsamācāro.. manosamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ.. vacīsamācāraṃ.. manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro.. vacīsamācāro.. manosamācāro sevitabbo.

‘I declare, bhikkhus, that bodily conduct.. verbal conduct.. mental conduct is of two types: to be performed and not to be performed. And bodily conduct.. verbal conduct.. mental conduct is either the one or the other’: so was it said by the Bhagavā. And on which ground was this said? Such bodily conduct.. verbal conduct.. mental conduct, bhante, as causes unwholesome states to increase and wholesome states to decrease in one who peforms it should not be performed. But such bodily conduct.. verbal conduct.. mental conduct, bhante, as causes unwholesome states to decrease and wholesome states to increase in one who performs it should be performed.

accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya: so tattheva patameyya

Excess of energy arose in me, and because of excess of energy my composure fell away. As my composure fell away, the light and the vision of forms disappeared.’ It is as if a man were to seize a quail tightly with both hands: it would die then and there.

‘atilīnavīriyaṃ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya

Lack of energy arose in me, and because of lack of energy my composure fell away. As my composure fell away, the light and the vision of forms disappeared.’ It is as if a man were to seize a quail loosely: it would fly off from his hands.

Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī adinnādāyī, kāmesumicchācārī, musāvādī, pisuṇavāco, pharusavāco, samphappalāpī, abhijjhālu, byāpannacitto, micchādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. yañca kho so idha pāṇātipātī hoti adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

In the case of the person who takes life, takes what is not given (steals), engages in illicit sex, lies, speaks divisively, speaks abusively, engages in idle chatter, is covetous, malevolent, & holds wrong view [yet], with the breakup of the body, after death, reappears in a good destination, a heavenly world: Either earlier he performed fine action that is to be felt as pleasant, or later he performed fine action that is to be felt as pleasant, or at the time of death he adopted & carried out right view. Because of that, with the breakup of the body, after death, he reappears in a good destination, a heavenly world. But as for the results of taking life, taking what is not given, illicit sex, lying, speaking divisively, speaking abusively, idle chatter, covetousness, malevolence & holding wrong view, he will feel them either right here & now, or in the next [lifetime], or following that.

cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. so sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. tassa rāgānusayo anuseti. dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. tassa paṭighānusayo anuseti. adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti, tassa avijjānusayo anuseti. so vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti: netaṃ ṭhānaṃ vijjati.

"Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then one's passion-obsession gets obsessed. If, when touched by a feeling of pain, one sorrows, grieves, & laments, beats one's breast, becomes distraught, then one's resistance-obsession gets obsessed. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then one's ignorance-obsession gets obsessed. That a person — without abandoning passion-obsession with regard to a feeling of pleasure, without abolishing resistance-obsession with regard to a feeling of pain, without uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing — would put an end to suffering & stress in the here & now: such a thing isn't possible.

sotañca, bhikkhave, paṭicca rūpe... ghānañca, bhikkhave, paṭicca gandhe... jivhañca, bhikkhave, paṭicca rase... kāyañca, bhikkhave, paṭicca phoṭṭhabbe... manañca, bhikkhave, paṭicca dhamme...

Dependent on the ear & sounds... Dependent on the nose & aromas... Dependent on the tongue & flavors... Dependent on the body & tactile sensations... Dependent on the intellect & ideas...

“cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. so sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. tassa rāgānusayo nānuseti. dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. tassa paṭighānusayo nānuseti. adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. tassa avijjānusayo nānuseti. so vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti: ṭhānametaṃ vijjati.

"Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then one's passion-obsession doesn't get obsessed. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's breast or become distraught, then one's resistance obsession doesn't get obsessed. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, & escape from that feeling, then one's ignorance-obsession doesn't get obsessed. That a person — through abandoning passion-obsession with regard to a feeling of pleasure, through abolishing resistance-obsession with regard to a feeling of pain, through uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing — would put an end to suffering & stress in the here & now: such a thing is possible.

sotañca, bhikkhave, paṭicca rūpe... ghānañca, bhikkhave, paṭicca gandhe... jivhañca, bhikkhave, paṭicca rase... kāyañca, bhikkhave, paṭicca phoṭṭhabbe... manañca, bhikkhave, paṭicca dhamme...

Dependent on the ear & sounds... Dependent on the nose & aromas... Dependent on the tongue & flavors... Dependent on the body & tactile sensations... Dependent on the intellect & ideas...

“ahañca kho, bhikkhave, evaṃ vadāmi: ‘sace tumhākaṃ, bhikkhave, araññagatānaṃ vā rukkhamūlagatānaṃ vā suññāgāragatānaṃ vā uppajjeyya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, mameva tasmiṃ samaye anussareyyātha: itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. mamañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.

But, bhikkhus, I say this: If you have gone to a forest or to the foot of a tree or to an empty building, and fear, stupor or terror should arise in you, then at that time you should recollect me: 'Truly, the Fortunate One is an arahant, fully enlightened, accomplished in true knowledge and good conduct, sublime, a knower of the worlds, the supreme trainer of men to be tamed, teacher of devas and humans, awakened, fortunate.' For when you recollect me, bhikkhus, any fear, stupor or terror you have will be abandoned.

“no ce maṃ anussareyyātha, atha dhammaṃ anussareyyātha: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. dhammañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.

If you don't recollect me, then you should recollect the Dhamma: 'The Dhamma is well expounded by the Fortunate One, visible directly, immediate, inviting to come and see, efficient, to be experienced individually by the wise.' For when you recollect the Dhamma, bhikkhus, any fear, stupor or terror you have will be abandoned.

“no ce dhammaṃ anussareyyātha, atha saṅghaṃ anussareyyātha: ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. saṅghañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.

If you don't recollect the Dhamma, then you should recollect the Sangha: 'The Sangha of the Fortunate One's disciples is practicing well, the Sangha of the Fortunate One's disciples is practicing straightforwardly, the Sangha of the Fortunate One's disciples is practicing rightly, the Sangha of the Fortunate One's disciples is practicing correctly, that is, the four pairs of men, the eight [types of] individuals, this Sangha of the Fortunate One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful salutations, the supreme field of merit for the world.'' For when you recollect the Sangha, bhikkhus, any fear, stupor or terror you have will be abandoned.

“taṃ kissa hetu? tathāgato hi, bhikkhave, arahaṃ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī”ti.

And what is the reason for that? Because the Tathāgata, bhikkhus, the Arahant, the Fully Enlightened One is without avidity, without aversion, without delusion, fearless, unafraid, brave and courageous.

Yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ rūpassa nissaraṇaṃ.

Whatever pleasure and joy arises on account of Form, this is the allure of Form. That Form is impermanent, unsatisfactory and by nature subject to change, this is the drawback of Form. The subduing of avidity for Form, the abandoning of avidity for Form, this is the emancipation from Form.

Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yaṃ vedanā aniccā dukkhā vipariṇāma·dhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ vedanāya nissaraṇaṃ.

Whatever pleasure and joy arises on account of Feeling, this is the allure of Feeling. That Feeling is impermanent, unsatisfactory and by nature subject to change, this is the drawback of Feeling. The subduing of avidity for Feeling, the abandoning of avidity for Feeling, this is the emancipation from Feeling.

Yaṃ saññaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saññāya assādo. Yaṃ saññā aniccā dukkhā vipariṇāma·dhammā, ayaṃ saññāya ādīnavo. Yo saññāya chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ vedanāya nissaraṇaṃ.

Whatever pleasure and joy arises on account of Perception, this is the allure of Perception. That Perception is impermanent, unsatisfactory and by nature subject to change, this is the drawback of Perception. The subduing of avidity for Perception, the abandoning of avidity for Perception, this is the emancipation from Perception.

Yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saṅkhārānaṃ assādo. Yaṃ saṅkhārā aniccā dukkhā vipariṇāma·dhammā, ayaṃ saṅkhārānaṃ ādīnavo. Yo saṅkhāresu chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ saṅkhārānaṃ nissaraṇaṃ.

Whatever pleasure and joy arises on account of Constructed phenomena, this is the allure of Constructed phenomena. That Constructed phenomena are impermanent, unsatisfactory and by nature subject to change, this is the drawback of Constructed phenomena. The subduing of avidity for Constructed phenomena, the abandoning of avidity for Constructed phenomena, this is the emancipation from Constructed phenomena.

Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ viññāṇassa nissaraṇaṃ.

Whatever pleasure and joy arises on account of Consciousness, this is the allure of Consciousness. That Consciousness is impermanent, unsatisfactory and by nature subject to change, this is the drawback of Consciousness. The subduing of avidity for Consciousness, the abandoning of avidity for Consciousness, this is the emancipation from Consciousness.

Ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti (=nānusenti?) (...)

I am internally liberated, friend, with the extinction of all attachments, I remain mindful in such a way that remaining thus mindful the impurities of the mind do not lie dormant (...)

Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā.

On account of a contact to be felt as neither-pleasant-nor-painful, bhikkhus, a neither-pleasant-nor-painful feeling arises.

“aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: ‘jātipaccayā jarāmaraṇan’”ti.

Friend Paviṭṭha, apart from conviction, apart from personal preference, apart from what I've heard, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: ‘With birth as condition, aging-and-death [comes to be].’

..laddhā ca cīvaraṃ... piṇḍapātaṃ...senāsanaṃ... gilāna·p·paccaya-bhesajja·parikkhāraṃ... agadhito amucchito anajjhāpanno ādīnava·dassāvī nissaraṇa·pañño paribhuñjati.

..if he has got a robe... alms food... a lodging... requisites in the way of medicines for sickness, he enjoys the use of these things without clinging or foolish attachment, not committing any offense, aware of the danger and wisely avoiding it.

Rūpaṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā anattā... Saññā anattā... Saṅkhārā anattā... Viññāṇaṃ anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

Form, bhikkhus, is not-self. What is not-self is to be seen as it really is with right discernment thus: 'This is not mine, I am not this, this is not my self'. Feeling is not-self... Perception is not-self... Constructions are not-self... Consciousness is not-self. What is not-self is to be seen as it really is with right discernment thus: 'This is not mine, I am not this, this is not my self'.

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ 'vimuttami'ti ñāṇaṃ hoti. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī ti.

Seeing thus, an instructed noble disciple is disenchanted with Form, disenchanted with Feeling, disenchanted with Perception, disenchanted with Constructions, disenchanted with Consciousness. Being disenchanted, he is dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge: 'I am liberated.' He undersrands: 'Birth is destroyed, the brahmic life has been fulfilled, what had to be done has been done. There is nothing else for this world.'

Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe aniccānupassī vihareyya, vedanāya aniccānupassī vihareyya, saññāya aniccānupassī vihareyya, saṅkhāresu aniccānupassī vihareyya, viññāṇe aniccānupassī vihareyya.

For a bhikkhu who practices the Dhamma according to the Dhamma, bhikkhus, this is what accords to the Dhamma: that he dwell observing inconstancy in Form, that he dwell observing inconstancy in Feeling, that he dwell observing inconstancy in Perception, that he dwell observing inconstancy in Constructions, that he dwell observing inconstancy in Consciousness.

Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya anattānupassī vihareyya, saññāya anattānupassī vihareyya, saṅkhāresu anattānupassī vihareyya, viññāṇe anattānupassī vihareyya.

For a bhikkhu who practices the Dhamma according to the Dhamma, bhikkhus, this is what accords to the Dhamma: that he dwell observing not-self in Form, that he dwell observing not-self in Feeling, that he dwell observing not-self in Perception, that he dwell observing not-self in Constructions, that he dwell observing not-self in Consciousness.

Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī ti.

An unsintructed ordinary person, bhikkhus, does not understand as it comes to be the origination, the extinction, the allure, the drawback and the emancipation as regards to Form... to Feeling... to Constructed phenomena, he does not understand as it comes to be the origination, the extinction, the allure, the drawback and the emancipation as regards to Consciousness. But an instructed noble disciple understands as it comes to be the origination, the extinction, the allure, the drawback and the emancipation as regards to Form... to Feeling... to Constructed phenomena, understands as it comes to be the origination, the extinction, the allure, the drawback and the emancipation as regards to Consciousness.

“aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati”.

The perception of inconstancy, bhikkhus, when developed and pursued, eliminates all sensual desire, eliminates all desire for Form, eliminates all desire for becoming, eliminates all ignorance, eradicates all the conceits 'I am'.

– ‘Aniccaṃ, aniccan’ti, bhante, vuccati. katamo nu kho, bhante, aniccan”ti?

– 'Inconstant, inconstant' is it said, Bhante. But what, Bhante is not-self?

– Rūpaṃ kho, rādha, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.

– Form, Rādha, is inconstant, Feeling is inconstant, Perception is inconstant, Constructions are inconstant, Consciousness is inconstant.

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ 'vimuttami'ti ñāṇaṃ hoti. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī ti.

Seeing thus, an instructed noble disciple is disenchanted with Form, disenchanted with Feeling, disenchanted with Perception, disenchanted with Constructions, disenchanted with Consciousness. Being disenchanted, he is dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge: 'I am liberated.' He undersrands: 'Birth is destroyed, the brahmic life has been fulfilled, what had to be done has been done. There is nothing else for this world.

– ‘Anattā, anattā’ti, bhante, vuccati. katamo nu kho, bhante, anattā ti?

– 'Not-self, not-self' is it said, Bhante. But what, Bhante is not-self?

– Rūpaṃ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.

– Form, Rādha, is not-self, Feeling is not-self, Perception is not-self, Constructions are not-self, Consciousness is not-self.

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ 'vimuttami'ti ñāṇaṃ hoti. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī ti.

Seeing thus, an instructed noble disciple is disenchanted with Form, disenchanted with Feeling, disenchanted with Perception, disenchanted with Constructions, disenchanted with Consciousness. Being disenchanted, he is dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge: 'I am liberated.' He undersrands: 'Birth is destroyed, the brahmic life has been fulfilled, what had to be done has been done. There is nothing else for this world.

Rūpā, bhikkhave, aniccā. yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā... Gandhā... Rasā... Phoṭṭhabbā... Dhammā aniccā. yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

(Visible) forms, bhikkhus, are inconstant. What is inconstant is unsatisfactory. What is unsatisfactory is not-self. What is not-self is to be seen as it really is with right discernment thus: 'This is not mine, I am not this, this is not my self'. Sounds are not-self... Smells are not-self... Tastes are not-self... Bodily phenomena are... Mental phenomena are inconstant. What is inconstant is unsatisfactory. What is unsatisfactory is not-self. What is not-self is to be seen as it really is with right discernment thus: 'This is not mine, I am not this, this is not my self'.

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā ti pajānātī”ti.

Seeing thus, an instructed noble disciple is disenchanted with (visible) forms, disenchanted with sounds, disenchanted with smells, disenchanted with tastes, disenchanted with bodily phenomena, disenchanted with mental phenomena. Being disenchanted, he is dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge: 'I am liberated.' He undersrands: 'Birth is destroyed, the brahmic life has been fulfilled, what had to be done has been done. There is nothing else for this world.'

Rūpā, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā... Gandhā... Rasā... Phoṭṭhabbā... Dhammā anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

(Visible) forms, bhikkhus, are not-self. What is not-self is to be seen as it really is with right discernment thus: 'This is not mine, I am not this, this is not my self'. Sounds are not-self... Smells are not-self... Tastes are not-self... Bodily phenomena are... Mental phenomena are not-self. What is not-self is to be seen as it really is with right discernment thus: 'This is not mine, I am not this, this is not my self'.

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā ti pajānātī”ti.

Seeing thus, an instructed noble disciple is disenchanted with (visible) forms, disenchanted with sounds, disenchanted with smells, disenchanted with tastes, disenchanted with bodily phenomena, disenchanted with mental phenomena. Being disenchanted, he is dispassionate. Through dispassion, he is liberated. With liberation, there is the knowledge: 'I am liberated.' He undersrands: 'Birth is destroyed, the brahmic life has been fulfilled, what had to be done has been done. There is nothing else for this world.'

Yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ cakkhussa ādīnavo. Yo cakkhusmiṃ chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ cakkhussa nissaraṇaṃ.

Whatever pleasure and joy arises on account of the eye, this is the allure of the eye. That the eye is impermanent, unsatisfactory and by nature subject to change, this is the drawback of the eye. The subduing of avidity for the eye, the abandoning of avidity for the eye, this is the emancipation from the eye.

Yaṃ sotaṃ...

...of the ear...

Yaṃ ghānaṃ...

...of the nose...

Yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. Yā jivhā aniccā dukkhā vipariṇāma·dhammā, ayaṃ jivhāya ādīnavo. Yo jivhāya chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ jivhāya nissaraṇaṃ.

Whatever pleasure and joy arises on account of the tongue, this is the allure of the tongue. That the tongue is impermanent, unsatisfactory and by nature subject to change, this is the drawback of the tongue. The subduing of avidity for the tongue, the abandoning of avidity for the tongue, this is the emancipation from the tongue.

Yaṃ kāyaṃ...

...of the body...

Yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. Yo mano anicco dukkho vipariṇāma·dhammo, ayaṃ manassa ādīnavo. Yo manasmiṃ chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ manassa nissaraṇanti.

Whatever pleasure and joy arises on account of the mind, this is the allure of the mind. That the mind is impermanent, unsatisfactory and by nature subject to change, this is the drawback of the mind. The subduing of avidity for the mind, the abandoning of avidity for the mind, this is the emancipation from the mind.

Yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo. Yaṃ rūpā aniccā dukkhā vipariṇāma·dhammā, ayaṃ rūpānaṃ ādīnavo. Yo rūpesu chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ.

Whatever pleasure and joy arises on account of (visible) forms, this is the allure of forms. That forms are impermanent, unsatisfactory and by nature subject to change, this is the drawback of forms. The subduing of avidity for forms, the abandoning of avidity for forms, this is the emancipation from forms.

Yaṃ sadde...

...of sounds...

Yaṃ gandhe...

...of smells...

Yaṃ rase...

...of tastes...

Yaṃ phoṭṭhabbe...

...of bodily phenomena...

Yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo. Yā dhammā aniccā dukkhā vipariṇāma·dhammā, ayaṃ dhammānaṃ ādīnavo. Yo dhammesu chanda·rāga·vinayo chanda·rāga·p·pahānaṃ, idaṃ dhammānaṃ nissaraṇa’ nti.

Whatever pleasure and joy arises on account of mental phenomena, this is the allure of mental phenomena. That mental phenomena are impermanent, unsatisfactory and by nature subject to change, this is the drawback of mental phenomena. The subduing of avidity for mental phenomena, the abandoning of avidity for mental phenomena, this is the emancipation from mental phenomena.

yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?

Since, bhikkhus, a bhikkhu, having seen a form with the eye, if there is craving, aversion, or delusion internally, he understands: ‘There is craving, aversion, or delusion internally’; or, if there is no craving, aversion, or delusion internally, he understands: ‘There is no craving, aversion, or delusion internally,’ are these things to be understood by conviction, or by personal preference, or by tradition, or by reflection on the properties, or by acceptance of a view after deep investigation of it?

– “no hetaṃ, bhante”.

– No, Bhante.

– “nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?

– Aren't these things, bhikkhus, to be understood by seeing them with discernment?

– “evaṃ, bhante”.

– Yes, Bhante.

– “ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti

– “This, bhikkhus, is the method of exposition by means of which a bhikkhu, apart from conviction, apart from personal preference, apart from tradition, apart from reflection on the properties, apart from acceptance of a view after deep investigation of it can declare final knowledge thus: ‘Destroyed is birth, the brahmic life has been lived, what had to be done has been done, there is no more for this state of being’?”

Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā dosanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītamohā mohabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṃharati bhiyyosomattāya.

Any beings who are not devoid of passion to begin with, who are bound by the bond of passion, focus with even more passion on things inspiring passion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of aversion to begin with, who are bound by the bond of aversion, focus with even more aversion on things inspiring aversion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of delusion to begin with, who are bound by the bond of delusion, focus with even more delusion on things inspiring delusion presented by an actor on stage in the midst of a festival.

So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṃ maraṇā pahāso nāma nirayo tattha upapajjati.

Thus the actor — himself intoxicated & heedless, having made others intoxicated & heedless — with the breakup of the body, after death, is reborn in what is called the hell of laughter.

Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṃ cittaṃ pubbe gahitaṃ dukkaṭaṃ duppaṇihitaṃ – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṃ iti vā’ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjatīti.

When a warrior strives & exerts himself in battle, his mind is already seized, debased, & misdirected by the thought: 'May these beings be struck down or slaughtered or annihilated or destroyed. May they not exist.' If others then strike him down & slay him while he is thus striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the hell called the realm of those slain in battle.

– Katamaṃ nu kho, āvuso, abrahmacariya? (...)
– Ayameva kho, āvuso, aṭṭhaṅgiko micchāmaggo abrahmacariyaṃ, seyyathidaṃ: micchādiṭṭhi... micchāsamādhī ti.

– What, friend, is abrahmacariya?
– Abrahmacariya, friend, is just this eightfold wrong path, that is to say: wrong view... wrong concentration.

Āhāre paṭikūla-saññā, bhikkhave, bhāvitā bahulīkatā mahato phāsu-vihārāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, āhāre paṭikūla-saññā kathaṃ bahulīkatā mahato phāsuvihārāya saṃvattati?

The perception of loathesomeness in the nutriments, bhikkhus, when developed and undertaken assiduously, leads to a very pleasant abiding. And how is the perception of loathesomeness in the nutriments developed, how is it undertaken assiduously so as to lead to a very pleasant abiding?

Idha, bhikkhave, bhikkhu āhāre paṭikūla-saññā-sahagataṃ sati-sambojjhaṅgaṃ bhāveti viveka-nissitaṃ virāga-nissitaṃ nirodha-nissitaṃ vossagga-pariṇāmiṃ. Dhamma-vicaya-sambojjhaṅgaṃ bhāveti.. vīriya-sambojjhaṅgaṃ.. pīti-sambojjhaṅgaṃ.. passadhi-sambojjhaṅgaṃ.. samādhi-sambojjhaṅgaṃ.. āhāre paṭikūla-saññā-sahagataṃ upekkhā-sambojjhaṅgaṃ bhāveti viveka-nissitaṃ virāga-nissitaṃ nirodha-nissitaṃ vossagga-pariṇāmiṃ.

Here, bhikkhus, a bhikkhu develops the factor of enlightenment of mindfulness endowed with the perception of loathesomeness in the nutriments, founded on seclusion, founded on dispassion, founded on cessation, resulting in detachment. He develops the factor of enlightenment of investigation of the dhammas.. of exertion.. of exaltation.. of serenity.. of concentration.. He develops the factor of enlightenment of equanimity endowed with the perception of loathesomeness in the nutriments, founded on seclusion, founded on dispassion, founded on cessation, resulting in detachment.

Evaṃ bhāvitā kho, bhikkhave, āhāre paṭikūla-saññā evaṃ bahulīkatā mahato phāsuvihārāya saṃvattatī ti.

Thus developed, bhikkhus, thus undertaken assiduously, the perception of loathesomeness in the nutriments leads to a very pleasant abiding.

katamañca, bhikkhave, vīriyindriyaṃ? idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. idaṃ vuccati, bhikkhave, vīriyindriyaṃ.

And what, bhikkhus, is the spiritual faculty of energy? Here, bhikkhus, a noble disciple remains with aroused energy, for abandoning unwholesome mental states, for acquiring wholesome mental states, he is steadfast, firm in his effort, without relaxing from his duty regarding wholesome mental states. This is called, bhikkhus, the spiritual faculty of energy.

saddhassa hi, bhante, ariyasāvakassa evaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ.

It is indeed to be expected, Bhante, that a noble disciple who has conviction will dwell with aroused energy, for abandoning unwholesome mental states, for acquiring wholesome mental states, that he will be steadfast, firm in his effort, without relaxing from his duty regarding wholesome mental states. This energy of his, Bhante, is his spiritual faculty of energy.

saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. yā hissa, bhante, sati tadassa satindriyaṃ.

It is indeed to be expected, Bhante, that a noble disciple who has conviction and aroused energy will be mindful, possessing supreme mindfulness and carefulness, remembering and recollecting what was done and what was said long ago. That mindfulness of his, Bhante, is his spiritual faculty of mindfulness.

saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. yo hissa, bhante, samādhi tadassa samādhindriyaṃ.

It is indeed to be expected, Bhante, that a noble disciple who has conviction, aroused energy and established mindfulness, having made release his object, will obtain concentration, will obtain one-pointedness of the mind. That concentration of his, Bhante, is his spiritual faculty of concentration.

Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti? Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. Evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

And how does a monk, by means of an awareness open & unhampered, develop a brightened mind? There is the case where a monk has the perception of light, the perception of daytime [at any hour of the day] well in hand & well-established. This is how a monk, by means of an awareness open & unhampered, develops a brightened mind.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?

Concentration through mindfulness of in-and-out breathing, bhikkhus, when developed & pursued, is of great fruit, of great benefit. And how, bhikkhus, is concentration through mindfulness of in-and-out breathing developed & pursued so as to be of great fruit, of great benefit?

idha, bhikkhave, bhikkhu ānāpānassatisahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, ānāpānassatisahagataṃ dhammavicayasambojjhaṅgaṃ bhāveti . pe . ānāpānassatisahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

Here, bhikkhus, a bhikkhu develops mindfulness as a factor for Awakening connected to mindfulness of in-and-out breathing, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for Awakening... He develops equanimity as a factor for Awakening connected to mindfulness of in-and-out breathing, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.

evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā ti.

This is how, bhikkhus, concentration through mindfulness of in-and-out breathing is developed & pursued so as to be of great fruit, of great benefit.

Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā ti.

When, bhikkhus, mindfulness of breathing has thus been developed and practiced assiduously, one of two results can be expected: final knowledge in visible phenomena, or if there is a remnant of clinging, non-return.

Bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.

Monks, this concentration through mindfulness of in-and-out breathing, when developed & pursued, is both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful [mental] qualities that have arisen.

Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi, ānāpānassatisamādhiṃ sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.

If anyone speaking rightly, bhikkhus, could say of anything: 'It's a noble dwelling, a brahmic dwelling, a Tathāgata's dwelling', it is of concentration through mindfulness of breathing that one speaking rightly should say: 'It's a noble dwelling, a brahmic dwelling, a Tathāgata's dwelling'.

Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.

For those bhikkhus who are learners, bhikkhus, who have not attained the ideal of their mind, who dwell aspiring for the supreme security from bondage, concentration through mindfulness of breathing, when developed and practiced assiduously, leads to the destruction of mental impurities.

Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhammasukhavihārāya ceva saṃvattati satisampajaññāya ca.

And for those bhikkhus who are arahants, bhikkhus, who have destroyed the mental impurities, having done what had to be done, laid down the burden, reached their own goal, having completely destroyed the fetters of existence, those fully liberated through final knowledge, concentration through mindfulness of breathing, when developed and practiced assiduously, leads to a plesant abiding in visible phenomena and to mindfulness and thorough understanding.

“yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. neva andhatamaṃ tadā hoti na andhakāratimisā. atha kho catunnaṃ ariyasaccānaṃ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.

But, bhikkhus, when a Tathāgata arises in the world, an Arahant, an Enlightened One, then a great light and splendour manifests itself; then there is no blinding darkness, no dense mass of darkness; then the Four NobleTruths are explained, taught, disclosed, established, unveiled, analysed, and manifested.

nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho.

I do not see, bhikkhus, any other thing that leads to the continuation, non-confusion and non-decline of the correct teaching, so much as arousal of energy.

“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, micchādiṭṭhi. micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.

I do not see, bhikkhus, any other thing by which non-arisen unwholesome states arise and arisen unwholesome states multiply and proliferate as much as, bhikkhus, wrong view. For one of wrong view, bhikkhus, non-arisen unwholesome states arise and arisen unwholesome states multiply and proliferate.

“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, sammādiṭṭhi. sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.

I do not see, bhikkhus, any other thing by which non-arisen wholesome states arise and arisen wholesome states multiply and proliferate as much as, bhikkhus, right view. For one of right view, bhikkhus, non-arisen wholesome states arise and arisen wholesome states multiply and proliferate.

‘Ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti

These things are unwholesome, these things are blameworthy, these things are censured by the wise, these things, when undertaken and carried out, lead to adversity and suffering.

“kathañca, bhikkhave, bhikkhu balasampanno hoti? idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

And how, bhikkhus, is a bhikkhu possessed of strength? Here, bhikkhus, a bhikkhu remains with aroused energy, for abandoning unwholesome mental states, for acquiring wholesome mental states, he is steadfast, firm in his effort, without relaxingfrom his duty regarding wholesome mental states. This, bhikkhus, is how a bhikkhu is possessed of strength.

“catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo. katamehi catūhi? kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha; tattha ca mā pamādattha. vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha; tattha ca mā pamādattha. manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha; tattha ca mā pamādattha. micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha; tattha ca mā pamādattha.

Bhikkhus, heedfulness should be practiced in four instances. Which four? Abandon bodily misconduct and develop bodily good conduct; do not be negligent towards it. Abandon verbal misconduct and develop verbal good conduct; do not be negligent towards it. Abandon mental misconduct and develop mental good conduct; do not be negligent towards it. Abandon wrong view and develop right view; do not be negligent towards it.

“yato kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti.

When a bhikkhu has abandoned bodily misconduct and developed bodily good conduct, when he has abandoned verbal misconduct and developed verbal good conduct, when he has abandoned mental misconduct and developed mental good conduct, when he has abandoned wrong view and developed right view, then he doesn't fear death in his next life.

“catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo. katamesu catūsu? ‘mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.

Bhikkhus, heedfulness, mindfulness and protection of the mind should be practiced by oneself in four instances. Which four? Heedfulness, mindfulness and protection of the mind should be practiced by oneself [thinking:] 'May my mind not become avid on account of things that induce avidity.' Heedfulness, mindfulness and protection of the mind should be practiced by oneself [thinking:] ' May my mind not become averse to things that induce aversion.' Heedfulness, mindfulness and protection of the mind should be practiced by oneself [thinking:] 'May my mind not become deluded on account of things that induce delusion.' Heedfulness, mindfulness and protection of the mind should be practiced by oneself [thinking:] 'May my mind not become intoxicated by things that intoxicate.'

“yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.

When a bhikkhu's mind does not become avid on account of things that induce avidity because it is rid of avidity, when his mind does not become averse to things that induce aversion because it is rid of aversion, when his mind does not become deluded on account of things that induce delusion because it is rid of delusion, when his mind does not become intoxicated by things that intoxicate, then he is not frightened, he does not tremble, he does not shake, he does not undergo fear, and he does not go because of the words of [other] renunciants.

“pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. katamā pañca? asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā. imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.

Bhikkhus, these five perceptions, if developed and practiced frequently, bear great fruits, great benefits, merge into the deathless and have the deathless as conclusion. Which five? The perception of foulness, the perception of death, the perception of drawbacks, the perception of unattractiveness in food, and the perception of non-delight towards the entire world. These five perceptions, bhikkhus, if developed and practiced frequently, bear great fruits, great benefits, merge into the deathless and have the deathless as conclusion.

“pañcime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. katame pañca? idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti.

These five things, bhikkhus, if developed and practiced frequently, lead exclusively to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to awakening, to Nibbāna. Which five? Here, bhikkhus, a bhikkhu dwells observing foulness in the body, perceiving unattractiveness in food, perceving non-delight in the entire world, observing impermanence in all Fabrications, and he has the perception of death well established internally. These five things, bhikkhus, if developed and practiced frequently, lead exclusively to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to awakening, to Nibbāna.

Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, lābhena ca lābhaṃ nijigiṃsitā.

Endowed with these five things, bhikkhus, an elder bhikkhu is disagreeable to his companions in the brahmic life, unpleasing, disrespectful and he is not to be respected. Which five? Scheming, cajoling, hinting, belittling, and pursuing gain with gain.

“pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā. katame pañca? mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṅgho bhinno hoti. ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā”ti.

Bhikkhus, there are these five incurable agitations that lead to a plane of misery or to hell. Which five? One deprives one's mother of life, one deprives one's father of life, one deprives an arahant of life, one sheds the Tathāgata's blood with a corrupted mind, one creates a scission in the Saṅgha. These five, bhikkhus, are incurable agitations that lead to a plane of misery or to hell.

Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā — imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā ti.

A lay follower, bhikkhus, should not undertake any of these five types of trades. Which five? Trade of weapons, trade of living beings, trade of meat, trade of intoxicants, and trade of poison. These are the five types of trades that a lay follower should not undertake.

Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surā-meraya-majjapa-mādaṭṭhāyī hoti.

Endowed with these five things, bhikkhus, a bhikkhu, as (surely as if he had been) carried off and put there, will wind up in hell. Which five? He destroys life, he takes what is not given, he doesn't observe the brahmic life, he speaks falsely and he takes liquors, spirits, intoxicants that produce heedlessness.

yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ (...) dhammaṃ (...) saṅghaṃ (...) sīlaṃ (...) cāgaṃ (...) attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

When, Mahānāma, a noble disciple recollects the Tathāgata (...) the Dhamma (...) the Saṅgha (...) his virtues (...) his generosity (...) his own and the devas' conviction, virtue, learning, generosity and discernment, then at that time his mind is not under the sway of avidity, his mind is not under the sway of hatred, his mind is not under the sway of delusion. Then his mind is just upright. And a noble disciple whose mind is upright, Mahānāma, obtains enthousiasm for the benefits [of the practice], he obtains enthousiasm for the Dhamma, obtains joy connected with the Dhamma. In one who is joyful, exaltation arises; in one who is exlated, the body becomes calm; one whose body is calm feels well-being; for one in well-being, the mind becomes concentrated.

yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, sikkhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. idaṃ vuccati, bhikkhave, sikkhānuttariyaṃ.

But when, bhikkhus, one trains in the hightened virtue, trains in the hightened mind, trains in the hightened discernment in the Dhamma-Vinaya taught by the Tathāgata and has an established faith, an established devotion, having [only] one goal, being full of confidence, this supreme training is, bhikkhus, for the purification of beings, for the the overcoming of sorrow and lamentation, for the disappearance of suffering and affliction, for the attainment of the right way, for the realization of Nibbāna, that is to say one trains in the hightened virtue, trains in the hightened mind, trains in the hightened discernment in the Dhamma-Vinaya taught by the Tathāgata and has an established faith, an established devotion, having [only] one goal, full of confidence. This, bhikkhus, is called the supreme training.

...

...

yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, anussatīnaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. idaṃ vuccati, bhikkhave, anussatānuttariyaṃ.

But when, bhikkhus, one recollects the Tathāgata or a disciple of the Tathāgata and has an established faith, an established devotion, having [only] one goal, full of confidence, this supreme recollection is, bhikkhus, for the purification of beings, for the the overcoming of sorrow and lamentation, for the disappearance of suffering and affliction, for the attainment of the right way, for the realization of Nibbāna, that is to say when one recollects the Tathāgata or a disciple of the Tathāgata and has an established faith, an established devotion, having [only] one goal, being full of confidence. This, bhikkhus, is called the supreme recollection.

evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhahaṃ, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī”ti.

In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune the pitch of the [five] faculties [to that], and there pick up your theme.

“tayome, bhikkhave, dhammā. katame tayo? rāgo, doso, moho. ime kho, bhikkhave, tayo dhammā. imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. katame tayo? rāgassa pahānāya asubhā bhāvetabbā, dosassa pahānāya mettā bhāvetabbā, mohassa pahānāya paññā bhāvetabbā. imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.

There are, bhikkhus, these three things. Which three? Craving, aversion and delusion. These, bhikkhus, are the three things. In order to abandon these three things, bhikkhus, three [other] things should be developed. Which three? To abandon craving, repulsiveness should be developed, to abandon aversion, loving-kindness should be developed, to abandon delusion, discernment should be developed. In order to abandon these three things, bhikkhus, these three [other] things should be developed.

“rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā. katame cha? buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.

For the direct knowledge of avidity, bhikkhus, six things should be developed. Which six? The recollection of the Buddha, the recollection of the Dhamma, the recollection of the Sangha, the recollection of virtues, the recollection of generosity, the recollection of the devas. For the direct knowledge of avidity, bhikkhus, these six things should be developed.

Yāvakīvañca, bhikkhave, bhikkhū asubhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

So long, bhikkhus, as the bhikkhus develop the perception of loathsomeness, only growth, bhikkhus, is to be expected for the bhikkhus, not decline.

...

...

Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

So long, bhikkhus, as the bhikkhus develop the perception of inconstancy, only growth, bhikkhus, is to be expected for the bhikkhus, not decline.

evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri apāyamukhāni honti: itthidhutto, surādhutto, akkhadhutto, pāpamitto.

For the wealth thus amassed, byagghapajja, there are four sources of dissipation: womanizing, drunkenness, gambling, and bad friendship.

Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati: ‘bahukā kho me paccayā maraṇassa: ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā. so mama assa antarāyo. upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ; tena me assa kālakiriyā. so mama assa antarāyo’ti.

Here, bhikkhus, when day has departed and night has returned, a bhikkhu reflects: 'I could die on account of many causes: a snake could bite me, a scorpion could sting me, a centipede could bite me, and that would be how I would die. That would be an obstruction for me. I could stumble and fall down; I could get a serious indigestion, my bile could get agitated, my phlegm could get agitated, or piercing winds in me could get agitated, human beings could attack me, or non-human beings could attack me, and that would be how I would die. That would be an obstruction for me.'

Aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti

The perception of inconstancy should be developed, for the eradication of the conceit 'I am'. In one who perceives inconstancy, bhikkhus, the perception of non-self takes a stand. One who perceives non-self reaches the eradication of the conceit 'I am', Nibbāna in this visible world.

so āraddhavīriyo samāno bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

It is possible that one who has aroused energy would abandon restlessness, would abandon non-restraint, would abandon unvirtuous [behavior].

Katamañca, bhikkhave, akusalaṃ? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti: idaṃ vuccati, bhikkhave, akusalaṃ. Katamañca, bhikkhave, kusalaṃ? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti: idaṃ vuccati, bhikkhave, kusalanti.

And what, bhikkhus, is the unwholesome? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong liberation: this is called, bhikkhus, the unwholesome. And what, bhikkhus, is the wholesome? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right liberation: this is called, bhikkhus, the wholesome.

“anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi na anussaritabbañca. taṃ suṇātha... katamo ca, bhikkhave, na anussaritabbo dhammo? micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti. ayaṃ vuccati, bhikkhave, na anussaritabbo dhammo.

Bhikkhus, I will teach you the Dhamma that should be recollected, and the one that should not be recollected. Listen to that... And what, bhikkhus, is the Dhamma that should not be recollected? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong liberation. This, bhikkhus, is what is called the Dhamma that should not be recollected.

katamo ca, bhikkhave, anussaritabbo dhammo? sammādiṭṭhi, sammāsaṅkappo, sammāvācā sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti. ayaṃ vuccati, bhikkhave, anussaritabbo dhammo”ti.

And what, bhikkhus, is the Dhamma that should be recollected? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right liberation. This, bhikkhus, is what is called the Dhamma that should be recollected.

Katamañca, bhikkhave, akusalaṃ? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi: idaṃ vuccati, bhikkhave, akusalaṃ.

And what, bhikkhus, is the unwholesome? Destroying life, taking what is not given, misconduct in sensual pleasures, lying, malicious speech, frivolous talks, covetousness, ill-will and wrong view: this is called, bhikkhus, the unwholesome.

Katamañca, bhikkhave, kusalaṃ? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi: idaṃ vuccati, bhikkhave, kusalanti.

And what, bhikkhus, is the wholesome? Abstaing from destroying life, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures, abstaining from lying, abstaining from malicious speech, abstaining from frivolous talks, non-covetousness, non-ill-will and right view: this is called, bhikkhus, the wholesome.

Katamo ca, bhikkhave, anavajjo dhammo? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi: idaṃ vuccati, bhikkhave, anavajjo dhammo.

And what, bhikkhus, is the blameless teaching? Abstaining from destroying life, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures, abstaining from lying, abstaining from malicious speech, abstaining from frivolous talks, non-covetousness, non-ill-will and right view: this is called, bhikkhus, the blameless teaching.

“anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi nānussaritabbañca. taṃ suṇātha... katamo ca, bhikkhave, nānussaritabbo dhammo? pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi ayaṃ vuccati, bhikkhave, na anussaritabbo dhammo.

Bhikkhus, I will teach you the Dhamma that should be recollected, and the one that should not be recollected. Listen to that... And what, bhikkhus, is the Dhamma that should not be recollected? Destroying life, taking what is not given, misconduct in sensual pleasures, lying, malicious speech, frivolous talks, covetousness, ill-will and wrong view. This, bhikkhus, is what is called the Dhamma that should not be recollected.

katamo ca, bhikkhave, anussaritabbo dhammo? pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. ayaṃ vuccati, bhikkhave, anussaritabbo dhammo”ti.

And what, bhikkhus, is the Dhamma that should be recollected? Abstaining from destroying life, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures, abstaining from lying, abstaining from malicious speech, abstaining from frivolous talks, non-covetousness, non-ill-will and right view This, bhikkhus, is what is called the Dhamma that should be recollected.

dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. katamehi dasahi? pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

Endowed, bhikkhus, with ten things, as if dragged and put down there, one is in hell. Which ten? He destroys life, he takes what is not given, he misconducts himself for the sake of sensuality, he speaks falsely, he speaks maliciously, he speaks harshly, he speaks frivolously, he is covetous, he has a malevolant mind, and he has wrong views. Endowed, bhikkhus, with these ten things, as if dragged and put down there, one is in hell.

“idha tvaṃ, nandiya, tathāgataṃ anussareyyāsi: ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

Here, Nandiya, you should recollect the Tathāgata: 'Truly, the Fortunate One is an arahant, fully enlightened, accomplished in true knowledge and good conduct, sublime, a knower of the worlds, the supreme trainer of men to be tamed, teacher of devas and humans, awakened, fortunate.' Thus, Nandiya, you should establish mindfulness internally with the Tathāgata as a basis.

“puna caparaṃ tvaṃ, nandiya, dhammaṃ anussareyyāsi: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

Moreover, Nandiya, you should recollect the Dhamma: 'The Dhamma is well expounded by the Fortunate One, visible directly, immediate, inviting to come and see, efficient, to be experienced individually by the wise.' Thus, Nandiya, you should establish mindfulness internally with the Dhamma as a basis.

“puna caparaṃ tvaṃ, nandiya, kalyāṇamitte anussareyyāsi: ‘lābhā vata me, suladdhaṃ vata me, yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti. iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

Moreover, Nandiya, you should recollect your favorable friends: 'Truly, it is a gain for me! Truly it has been well gained by me that I have favorable friends who are sympathetic, who desire the benefits, who can exhort me and instruct me.' Thus, Nandiya, you should establish mindfulness internally with your favorable friends as a basis.

“puna caparaṃ tvaṃ, nandiya, attano cāgaṃ anussareyyāsi: ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

Moreover, Nandiya, you should recollect your own generosity: 'Truly, it is a gain for me! Truly, it has been well gained by me that in this generation given to the stain of avarice, I live at home with a mind devoid of the stain of avarice, freely generous, openhanded, delighting in donations, accessible to requests, delighting in giving and sharing.' Thus, Nandiya, you should establish mindfulness internally with generosity as a basis.

“puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi: ‘yā devatā atikkammeva kabaḷīkārā-hārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ; evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārā-hārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

Moreover, Nandiya, you should recollect the devas: 'Those devas that have reappeared with a mind-made body in the company of the devas who transcend those subsisting on edible food do not see in themselves anything still to be done nor [the need] to increase what has been done.' Just as a permanently liberated bhikkhu does not see in himself anything still to be done nor [the need] to increase what has been done, Nandiya, so it is with those devas that have been reborn in a mind-made body in the company of the devas who transcend those subsisting on edible food. Thus, Nandiya, you should establish mindfulness internally with the devas as a basis.